Contemporary Issues & Challenges

Bioethics: Organ Donation, IVF, Surrogacy

Bioethics in Islam: Organ Donation, IVF, and Surrogacy

Introduction: The Marvels of Medicine Meet Islamic Ethics

Modern medicine can achieve incredible things—from transplanting organs to save lives, to helping families have children through advanced fertility treatments. These breakthroughs, however, bring up serious ethical questions about what is right and wrong. This is where bioethics comes in, helping us decide the best way forward in medical advancements.

Islam provides clear and compassionate guidance for these tough questions. Drawing wisdom from the Quran (the holy book revealed by God), the teachings of Prophet Muhammad ﷺ (Hadith), and centuries of thoughtful scholarship, Islam offers balanced and humane solutions. Muslim scholars carefully study these sources to address modern medical challenges while respecting human dignity and God's commandments.

Core Principles of Islamic Bioethics

Islamic ethics is built on several important principles:

1. The Sanctity of Life

2. Doing No Harm

3. Preservation of Key Human Interests (Maqāṣid Shariah)

4. Honoring the Human Body as a Sacred Trust (Amānah)

5. Necessity and Mercy

By applying these foundational principles, Islamic scholars have thoughtfully navigated complex modern issues. Terms like fatwā (juristic opinion) and fiqh (Islamic jurisprudence) help guide Muslims through new ethical questions with wisdom and compassion.

Let's now explore how these principles shape Islam’s views on organ donation, IVF, and surrogacy, and why these positions demonstrate both the wisdom and compassion of Islamic teaching.

Organ Donation and Transplantation in Islam

Organ donation is the process of giving an organ (like a kidney, liver part, or heart) to help someone who is ill. It can happen during a donor’s life (for example, donating one kidney) or after death (donating organs to save others). In Islamic bioethics, organ donation has been extensively discussed by scholars in light of the Quran and Hadith.

Is Saving a Life Allowed if It Involves the Body? Islam places great importance on saving human lives. The Quran states: “Whoever saves a life, it is as if he saved all of mankind.” Donating an organ to save someone’s life or restore their health can be a noble act of charity. Prophet Muhammad ﷺ encouraged helping others, saying “Allah helps His servant as long as he helps his brother.” This implies that giving part of oneself to aid another can earn God’s pleasure. However, at the same time, Islam teaches that our bodies belong to God, and we are entrusted to care for them . We are not owners with full rights to do anything at all costs – for instance, suicide or self-harm is forbidden in Islam . So, scholars had to ensure that organ donation, especially from a living person, does not amount to forbidden harm or mutilation.

Scholarly Rulings (Fatwas) on Organ Donation: In the past, classical jurists did not face organ transplants as we do today, but they established related principles. For example, they forbade mutilating dead bodies and generally required quick burial. On the other hand, they allowed opening a pregnant woman’s tomb to save a living baby, or even in some cases of extreme hunger, eating prohibited things to survive. These pre-modern rulings showed that saving a life can take precedence over keeping a body intact. Building on such principles, modern scholars from all major schools (Hanafi, Maliki, Shafi’i, Hanbali) have largely concluded that organ donation is permissible – even commendable – within certain conditions . A leading Islamic conference in Makkah (1985) ruled that transferring an organ from a donor to a patient in need is allowed and even a good deed, as long as: (1) the donor isn’t harmed in a significant way, (2) the donor (or their family, if deceased) gives informed consent, (3) it’s a last resort treatment, and (4) there is a high chance of success . This means a living person can donate something like one kidney (since we have two and can live with one) to save another’s life, but one cannot donate, say, their heart while alive (since that would cause their own death, which is forbidden).

Muslim scholars also insist that organ donation must be a gift – buying or selling organs is strictly prohibited. The human body isn’t a commodity; it’s honored by Allah . Organ trade exploits the poor and violates human dignity, so Islam forbids it. Donation should be motivated by compassion and love for others, not profit .

What about donating after death? Many scholars say if a person consented to donate their organs after they die (or their closest family consents), it is permissible and can save lives . They argue that removing organs is not the same as disrespectfully mutilating the body if done honorably to benefit others . The harm to the deceased (who no longer “feels” in the grave, according to Islamic belief) is minimal compared to the huge benefit felt by the living recipient. Islamic law generally prefers the “lesser harm” in order to secure the greater good . Preserving life is one of the greatest goods in Islam. As one Islamic medical text explains, “The principle of saving human life takes precedence over whatever assumed harm would befall the corpse.”

Differences of Opinion: Although the majority of contemporary scholars and national fatwa councils accept organ donation with the conditions above , a minority have disagreed. They worry about violating the sanctity of the body or believe one should not “tamper” with the body even after death. For instance, a famous Egyptian preacher, Sheikh Muhammad Mitwalli Al-Sha‘rawi, opposed all organ transplants on religious grounds . However, official fatwas in many Muslim countries and by global councils have favored donation. Starting as early as 1959, Egypt’s Grand Mufti issued a fatwa allowing cornea transplants from the deceased . In the 1980s, the Saudi Council of Senior Scholars and the Kuwaiti religious authorities also permitted organ donation (with proper consent) for both living and dead donors . In 1988, the Islamic Fiqh Council of the Organization of Islamic Conference (OIC) issued a detailed ruling supporting organ transplantation under Islamic guidelines . These rulings, representing scholars of all schools, illustrate a broad consensus: organ donation is generally allowed and can be a virtuous act of charity, so long as it does not violate other Islamic laws.

The Wisdom Behind Islam’s Stance on Organ Donation: Islam’s position tries to balance two concerns – respecting the body and saving lives. Compared to a purely secular view, which might focus only on individual choice, Islam adds a spiritual dimension. For example, a secular ethicist might allow a person to sell a kidney because “it’s their body.” Islam says “your body is God’s gift, not solely your property, so you cannot sell parts of it.” This protects the poor from being pressured into selling organs and upholds human dignity. At the same time, Islam strongly encourages donating organs to save others, seeing it as an act of altruism and brotherhood. This injects compassion and communal responsibility into bioethics. Many Muslims find that knowing organ donation is a form of ongoing charity (ṣadaqah jārīyah) gives it deeper meaning – if you donate after death, you continue to earn rewards by saving lives. In summary, the Islamic stance on organ donation shows wisdom by promoting life-saving treatments with moral safeguards. It prevents abuse (like organ trafficking or careless excision of organs) through clear conditions, while motivating believers with the promise of reward for helping others. Today, Muslim health organizations even issue organ donor cards, and imams educate communities that donating organs (within the Shariah conditions) is khayr (good) and not against Islam. As one Islamic scholar in the UK wrote, “If you happened to be ill and in need of a transplant, you certainly would wish that someone would help you by providing the needed organ.” . This golden rule argument resonates with the Islamic ethic of reciprocity and caring for your neighbor.

Selling Your Organs: Permissible or Not?

Islam strongly emphasizes human dignity and the sanctity of the human body, viewing it as a trust (Amānah) from God. Therefore, selling one's organs for financial gain is strictly prohibited in Islam. Islamic teachings stress that the human body and its parts cannot be treated as commodities to be bought or sold. This practice violates the dignity and respect that Islam mandates towards the human being.

The Quran and Hadith clearly forbid transactions involving harm, exploitation, or disrespect of human dignity. Prophet Muhammad ﷺ specifically forbade transactions that involve injustice, exploitation, or harm. Consequently, Islamic scholars unanimously agree that organ donation should be purely altruistic, guided solely by compassion and the genuine desire to help another human being. Any commercialization, exploitation, or financial incentives linked to organ donation would undermine the ethical and moral principles established by Islam.

Assisted Reproductive Technologies: IVF in Islam

One of the great heartaches some couples face is infertility – not being able to have a child. Modern science offers methods like In Vitro Fertilization (IVF) to help. IVF involves taking the wife’s egg and the husband’s sperm, fertilizing the egg in a lab dish, and then implanting the embryo back into the mother’s womb to achieve pregnancy. Another method is artificial insemination, where the husband’s sperm is directly placed in the wife’s uterus to improve the chances of conceiving. How does Islam view these technologies?

The Desirability of Children and Trust in Allah: In Islam, having children is generally seen as a blessing and an important part of family life. The Prophet Muhammad ﷺ encouraged marriage and having righteous children. The Quran tells stories of prophets who ardently prayed for offspring. Prophet Zakariya (Zechariah) prayed for a child even in old age, and Allah miraculously granted him Yahya (John) despite his wife being barren . Likewise, Prophet Ibrahim (Abraham) and his wife Sarah were blessed with Ishaq (Isaac) in old age. And the miraculous birth of Prophet Isa (Jesus) to the Virgin Mary shows that Allah creates life by His will, in extraordinary ways. These examples inspire Muslims to trust Allah’s power over fertility. However, “trust in God” in Islam goes hand-in-hand with “using available means”. A famous story of the Prophet ﷺ illustrates this: a man asked if he should leave his camel untied and just trust God. The Prophet replied, “Tie your camel and trust in Allah.” Likewise, a couple facing infertility is encouraged to seek permissible treatments, while praying for Allah’s help.

Islamic Rules for IVF: scholars generally permit IVF if it involves only the husband and wife – with no third-party participation . This means the sperm must come from the husband, the egg from the wife, and the embryo must be implanted in the same wife’s uterus. If these conditions are met, IVF is essentially just a medical assistance to the natural process. The husband and wife are the biological parents in any case. There is nothing in the Quran or Hadith that forbids using medicine or technology to overcome infertility, as long as no law of Allah is broken. In fact, using such treatments can be seen as part of the mandate to seek cures, since the Prophet ﷺ said: “There is a remedy for every malady, and when the remedy is applied to the disease, it is cured by the permission of Allah.” (Sahih Muslim 2204). So if infertility is the “malady,” IVF can be a permissible remedy by Allah’s permission – provided it stays within moral bounds.

What are those bounds? Islam absolutely forbids introducing a third party into the procreation process . Using donor sperm or donor eggs (from someone who is not the married couple) is unlawful (ḥarām) in Islam . Similarly, mixing the husband’s sperm with someone else’s or implanting the embryo in another woman’s womb (surrogacy, which we’ll discuss shortly) is not allowed . The reasoning goes back to preserving lineage and the sanctity of marriage. The Quran clearly limits sexual relations (and by extension, procreation) to one’s spouse (or concubine in classical law) . Introducing a stranger’s genetic material is seen as a type of zina (illicit intercourse) by analogy – not the physical act, but in its end result of producing a child outside the marital bond . It muddles the identity of the child: Who is the father or mother? Islam wants to prevent any confusion in nasab (lineage). As one fatwa explains, “introducing a third party into the family equation would confuse the lineage”, and protecting lineage (ḥifẓ al-nasl) is one of the five universal objectives of the Shariah . If donor sperm was used, the child might later unknowingly marry a half-sibling – a serious problem incest-wise. Or the child may not know their biological parent, causing identity crises. These are real issues seen in societies where sperm donation is common, and Islam’s rules preempt them by prohibiting third-party contributions.

Scholars across the board agree on this point. In 1986, the International Islamic Fiqh Academy (a global council of scholars) studied “test-tube babies” and listed seven possible IVF scenarios. They unanimously prohibited five of them – all those involving a donor or surrogate . For example, they forbid using the husband’s sperm with a stranger’s egg , or another man’s sperm with the wife’s egg , or placing the couple’s embryo in another woman’s womb (surrogate) . Even a scenario where a husband’s second wife volunteers to carry the first wife’s embryo was declared impermissible , because Islam does not want any mix-up in motherhood and sister-wives becoming “co-mothers.” In all these cases, “lineage being confused and loss of motherhood” were cited as reasons for prohibition . Only two methods were deemed acceptable by that council: (1) IVF using the married couple’s own sperm and egg and implanted in the wife , and (2) artificial insemination using the husband’s sperm in the wife . These essentially mirror what naturally happens in marriage, just aided by technology, and thus are permissible in case of genuine need . jurists from all four schools concur on these guidelines, as these rulings were made collectively.

The Emotional and Theological Dimension: Infertility can be very stressful for a Muslim couple, as for anyone. Islam provides comfort that ultimately, God is the Creator of life. The Quran says: “To Allah belongs the kingdom of the heavens and earth. He creates what He wills. He gives to whom He wills daughters, and to whom He wills sons; or He gives them both sons and daughters, and He makes whom He wills barren. Indeed He is All-Knowing, All-Powerful.” . This means that whether a couple has children is part of God’s wisdom – some He tests with childlessness. Muslims are encouraged to pray, like Zakariya, and trust that if it is khayr (good) for them, Allah will grant them a way. Using IVF is taking a means, but one must not forget that success depends on God’s will. Many couples try IVF and still may not conceive – in those cases, Islam consoles them that perhaps God has a different plan (like fostering or adoption, with Islamic rules, or focusing on other good deeds). On the flip side, if IVF succeeds, the parents should thank God for this blessing. Either way, reliance on Allah is key. Moreover, Islam urges that any treatment should be pursued within moral limits – a believer should not say “by any means necessary.” If, for example, the only way to have a child was using another man’s sperm, a pious couple would refrain, choosing to uphold their faith values rather than fulfill the desire for a child through forbidden means. This can be a difficult sacrifice, but Muslims believe that obeying Allah brings goodness in this life and the next, even if we don’t immediately see it.

Surrogacy and Islam

What is Surrogacy? Surrogacy is an arrangement where another woman (a surrogate mother) carries and gives birth to a baby for a couple who cannot carry the pregnancy themselves. Often, the embryo is created via IVF from the intended father’s sperm and intended mother’s egg, then implanted into the surrogate’s womb. In other cases, a surrogate might use her own egg with the intended father’s sperm (traditional surrogacy). In all situations, the surrogate is the one who becomes pregnant and delivers the child, and then the baby is handed over to the intended parents.

From an Islamic perspective, surrogacy involves exactly the kind of third-party role in reproduction that we discussed above – and thus it is not permitted in any form. The same 1986 Islamic Academy ruling that addressed IVF explicitly forbade “surrogate motherhood”, considering it one of the prohibited methods . Whether the surrogate is a stranger or even (hypothetically) a second wife of the husband, scholars disallow it . Why such a strict stance?

Preservation of Lineage and Motherhood: Surrogacy creates an unprecedented situation in Islamic law – a baby with two mothers: the genetic mother (who provided the egg) and the birth mother (who carried and delivered the baby). Islamically, who is the real mother? The Prophet ﷺ settled an analogous question 1400 years ago in a case of li‘ān (when a husband denied a child). He said, “The child is to be attributed to the owner of the bed (i.e. the husband of the mother), and the adulterer gets nothing.” . This hadith means that lineage follows the lawful marriage – the mother is the one who gives birth, and her husband is the legal father, regardless of any outside insinuation. Moreover, the Quran states in clear terms: “None are their mothers except those who gave birth to them.” (Quran 58:2). Early Muslim scholars used that verse to determine, for example, that if a man said to his wife “you are like my mother” (a practice called ẓihār), it doesn’t make her his mother; the only true mother is the one who bears the child. Applying this principle to surrogacy: the woman who physically carries and delivers the baby is the mother in the eyes of Islamic law . Therefore, if a couple’s embryo is carried by a surrogate, Islamicly the surrogate would be the birth mother of the child – not the intended mother. This obviously defeats the purpose of surrogacy (the whole point was for the child to be regarded as the social mother’s). It also causes identity issues for the child – imagine growing up and learning that your “mom” did not give birth to you, some other woman did. Islam wishes to spare a child such confusion.

Additionally, there is a strong analogy to the prohibition of adoption in the specific sense of claiming someone else’s biological child as your own. (Islam encourages caring for orphans, but you must not falsify the parentage). The Quranic injunction in Surah 33 was to “call [adopted children] by [the names of] their [true] fathers”, emphasizing not to cut off the biological lineage . In surrogacy, one could argue it’s like creating an adoptive situation intentionally – the child is born of one woman but raised by another as if her own. Scholars say this is even more problematic than regular adoption , because it involves the intimate process of pregnancy and birth by a non-mother. It blurs the natural roles defined by Allah. For these reasons, surrogacy is seen as violating both the sanctity of marriage (since another woman is bearing the husband’s seed) and the clarity of lineage.

Ethical Concerns and Wisdom: Beyond textual evidences, Islamic scholars note logical harms of surrogacy that modern examples have borne out. For one, surrogacy can exploit economically vulnerable women – often, poorer women rent out their wombs for money to richer parents. This turns childbirth into a commercial service, raising ethical red flags about treating children as products. Islam’s prohibition safeguards the dignity of all parties: it prevents a scenario where a woman’s womb is “used” for a fee, which could be seen as a form of bodily exploitation. Also, surrogacy contracts have led to painful disputes – e.g. a surrogate who grows attached to the baby might refuse to give the child up, or conversely the intended parents might abandon the baby if it’s born with disabilities. There have been famous court cases in some countries over custody of surrogate-born children. Islam anticipated these social problems by simply not allowing the practice from the start, thus avoiding the heartache and legal mess altogether. In Islamic wisdom, every child has a right to know and be nursed by its actual mother. By keeping procreation strictly within the married couple, the child’s lineage and parental roles remain unambiguous.

Another point of wisdom is psychological: pregnancy and childbirth create a deep natural bond between mother and baby. In surrogacy, the woman who experiences this is expected to surrender the baby, which can cause her emotional trauma. The intended mother, meanwhile, misses the pregnancy experience. Sometimes, later the child may feel conflicted or seek out the birth mother, causing emotional complexity for everyone. Islam’s stance spares families from these potential psychological wounds by disallowing the practice that creates them. Instead, Islam offers alternatives for childless couples: they can take care of an orphan or relative’s child (without claiming parental status), which is a great act of charity, or they can accept that parenthood is not in their fate and focus on other contributions. While this may be a difficult test, Muslims believe that obeying Allah’s guidance ultimately brings peace of heart. Many find comfort in the belief that God knows what is best for them in this life and the next.

A Note on “Miracles” and Faith: Sometimes people ask if there have been miracles related to these bioethical issues. In terms of organ donation, one might consider the general miracle of the body’s ability to heal. For example, if someone donates part of their liver, the liver can regenerate – a sign of the wondrous design by Allah. With fertility, the Quranic stories of miraculous births (as discussed) show that Allah can provide solutions beyond imagination. However, Muslims are taught not to expect miracles as the norm, but to appreciate them when they occur and otherwise follow the guidance and natural laws Allah has set. A modern “miracle” example might be when a couple that had no hope of conceiving naturally suddenly gets pregnant after many years – even sometimes after they considered IVF or adoption. Many Muslims in such cases express that it was by the will of Allah, reinforcing that ultimately He is the giver of life. These narratives strengthen the believer’s resolve to handle bioethical issues with patience, prayer, and trust.

Quranic Verses on Bioethical Issues

Islamic rulings always refer back to the Quran. Here are some relevant Quranic verses that form the basis for the Islamic stance on organ donation, IVF, and surrogacy:

“Whoever kills a soul – unless for a soul (in retribution) or for corruption done in the land – it is as if he had slain all mankind. And whoever saves one, it is as if he saved all mankind.” – Quran 5:32 📖
(This verse highlights the infinite value of saving a human life.)

“Do not kill yourselves (and do not kill one another). Indeed, Allah is ever Merciful to you.” – Quran 4:29
(This prohibits suicide and self-harm, implying that one must not sacrifice their own life except in extreme necessity. It guides conditions on donation – a donor cannot give an organ that would kill them.)

“And those who guard their private parts, except from their spouses or those [captives] their right hands possess, for then they are free of blame. But whoever seeks beyond that, then they are transgressors.” – Quran 23:5–7 】 (This establishes that sexual/reproductive relations are only lawful within marriage. It is used to argue that introducing a third-party (outside the married couple) in reproduction, as with donor sperm/egg or surrogacy, is a form of “seeking beyond” the spouse and thus a transgression.)*

“Their mothers are none but those who gave birth to them.” – Quran 58:2 】 (This verse was revealed to reject the pre-Islamic custom of claiming one’s wife is “like my mother.” It states a fundamental truth: the only true mother of a child is the woman who bore that child. Scholars quote this in surrogacy discussions: the birth-giver is the mother.)*

“To Allah belongs the kingdom of the heavens and the earth. He creates what He wills. He gives to whom He wills daughters, and to whom He wills sons; or He gives them both (sons and daughters), and He makes whom He wills barren. Indeed, He is All-Knowing and All-Powerful.” – Quran 42:49–50 】 (This reminds that Allah is ultimately in control of children and offspring. It comforts those who cannot have children and teaches that having a boy, girl, both, or no children is according to His wisdom.)*

These verses, among others, ground the Islamic ethical positions: the duty to save life, the limits on procreation to marriage, the definition of motherhood, and trust in Allah’s will in matters of life and death.

Prophetic Hadith on Bioethical Issues

The Hadith (sayings of Prophet Muhammad ﷺ) further illuminate these topics. Here are some key hadith that scholars cite regarding organ donation, medical treatment, and lineage:

“There should be neither harming nor reciprocating harm.” (Hadith narrated by Ibn Majah and others)
(This short statement establishes a general principle in Islamic law: do not harm yourself or others. It applies to all bioethical issues – a procedure should not be done if it causes unjustified harm. For instance, a living organ donor must not be harmed beyond reasonable risk, and new fertility methods should not harm family integrity.)

“Allah has sent down both the disease and the cure, and He has appointed a cure for every disease, so treat yourselves (medically), but use nothing unlawful.” (Hadith in Sunan Abī Dāwūd) (Sunan Abi Dawud 3874) (The Prophet encouraged seeking medical treatment, assuring that cures exist by Allah’s permission – which inspires Muslim doctors and patients to explore treatments like transplants or IVF. However, he warned not to use haram (forbidden) means as treatment. This hadith is foundational for the idea that we should find halal cures for our problems and avoid crossing Islamic boundaries even when desperate.)*

“It is unlawful for a man who believes in Allah and the Last Day to water what another has sown with his water.” (Hadith of Ruwayfi’ ibn Thābit, Sunan Abī Dāwūd) 】 (The Prophet ﷺ said this regarding a scenario in war, forbidding a man from impregnating a captive woman who was already pregnant by someone else. The vivid phrase “watering another’s plant” means inseminating the seed of another man. Scholars analogize this to sperm donation or surrogacy – it is not allowed for a man’s sperm to fertilize anyone but his own wife’s egg/womb, and vice versa. This hadith is used to emphasize why third-party involvement in reproduction is haram.)*

“Breaking the bone of a deceased person is like breaking it when he is alive.” (Hadith narrated by Aisha (ra), in Abu Dawud & Ibn Majah) 】 (This teaches great respect for the human body after death, which is why early scholars were cautious about autopsies or organ extraction. However, as noted, many scholars say if done to save a life, it’s not considered sinful mutilation – the intent and method matter. Still, this hadith underlines why organ retrieval from a corpse must be done with utmost respect and only for genuine necessity.)*

“Allah will aid His servant so long as the servant aids his brother.” (Hadith in Sahih Muslim and others) 】 (This is a general encouragement to help others. Scholars often mention such hadith when talking about organ donation – the donor who selflessly helps a sick person can hope for Allah’s help and reward. It fosters a spirit of altruism, showing that acts like donating blood or an organ are spiritually meritorious.)*

These prophetic teachings, along with many others, form an ethical framework that values compassion, forbids harm and injustice, and preserves moral order. They demonstrate that Islam’s stance on bioethical matters is not arbitrary; rather, it is rooted in profound principles taught by the Prophet ﷺ.

Classical and Contemporary Opinions

Islamic scholarship on these issues spans from classical jurists who derived general principles, to modern councils who apply them to new scenarios:

Some individual scholars’ opinions can be noted: Sheikh Yusuf al-Qaradawi, a prominent contemporary scholar, endorsed organ donation and autopsies for medical purposes, calling it a contribution to saving lives (with no commercial aspect). Mufti Muhammad Shafi of Pakistan (Hanafi) initially was hesitant about organ donation, but later scholars in South Asia like Mufti Taqi Usmani allowed it conditionally, showing a shift toward the majority view. On the more conservative side, scholars from certain seminaries in India initially forbade any organ transplant, citing the sanctity of the human body and the hadith about not breaking bones; yet, even they often made exceptions for dire need. This shows an interplay between the ideal of leaving the body untouched and the practical necessity of saving lives – a tension resolved by most in favor of saving lives.

In summary, the classical framework gave priority to lineage and dignity, and the modern scholars applied that framework to new medical contexts, by largely maintaining those priorities while also embracing lifesaving science. Thus, we find a remarkable continuity: a 12th-century jurist and a 21st-century mufti would both say “No” to anything like surrogacy or donor conception, and “Yes, if necessary” to using a part of a body to save a life (the former analogizing it to eating carrion in extreme hunger, the latter speaking of kidney transplants). This continuity underscores that Islamic ethics, while expressed in ancient terms, has principles that readily extend to modern dilemmas.

Moving Forward: An Islamic Approach to Modern Bioethics

As medical technology advances even further – with things like gene editing, cloning, artificial wombs, etc. on the horizon – how should Muslims approach these bioethical frontiers? Here are some concluding points on the way forward, from an Islamic perspective:

Conclusion: Islam’s bioethical teachings on organ donation, IVF, and surrogacy demonstrate a thoughtful synthesis of revelation and reason. They show how eternal principles can guide us through novel situations. For Muslims today, the task is to approach modern challenges with the confidence that Allah’s guidance is sufficient and sound. As we tie our camel (utilize science) and trust in Allah, we should remember that ease and hardship in these matters are tests from Him. By adhering to Islamic ethics, we not only seek Allah’s pleasure but often find that these guidelines protect us from hidden harms and lead to greater good. Moving forward, Muslims should continue to learn, dialogue, and apply these bioethical principles, ensuring that as medicine progresses, it does so hand-in-hand with morality. In doing so, we affirm that the wisdom of Islam is truly timeless – offering humane solutions in an age of technical miracles, and preserving human dignity in an era of complex choices.

Recommended Reading (Islamic Bioethics)

For those interested in learning more or delving deeper, here are some mainstream books by scholars and experts about Islam and bioethical issues, including organ donation, reproductive ethics, and medical law: