Collective Religio-Scientific Discussions on Islam and Hiv/Aids: I. Biomedical Scientists: with Mohammed Ghaly, “Islamic Bioethics in the Twenty-first Century”; Henk ten Have, “Global Bioethics: Transnational Experiences and Islamic Bioethics”; Amel Alghrani, “Womb Transplantation and the Interplay of Islam and the West”; Shoaib A. Rasheed and Aasim I. Padela, “The Interplay between Religious Leaders and Organ Donation among Muslims”; Aasim I. Padela, “Islamic Verdicts in Health Policy Discourse: Porcine-Based Vaccines as a Case Study”; Mohammed Ghaly, “Collective Religio-Scientific Discussions on Islam and HIV/AIDS: I. Biomedical Scientists”; Ayman Shabana, “Law and Ethics in Islamic Bioethics: Nonmaleficence in Islamic Paternity Regulations”; and Willem B. Drees, “Islam and Bioethics in the Context of ‘Religion and Science’.”
During the 1990s, biomedical scientists and Muslim religious scholars collaborated to construe Islamic responses for the ethical questions raised by the AIDS pandemic. This is the first of a two-part study examining this collective legal reasoning (ijtihād jamā‘ī). The main thesis is that the role o...
| Main Author: | |
|---|---|
| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Wiley-Blackwell
2013
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| In: |
Zygon
Year: 2013, Volume: 48, Issue: 3, Pages: 671-708 |
| Further subjects: | B
Ethics
B Islam B ijtihād (study of Islamic principles to derive legal opinions from the law) B Science B Interdisciplinarity B Bioethics B Compassion B Faith B HIV / AIDS |
| Online Access: |
Volltext (lizenzpflichtig) Volltext (lizenzpflichtig) |
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| 520 | |a During the 1990s, biomedical scientists and Muslim religious scholars collaborated to construe Islamic responses for the ethical questions raised by the AIDS pandemic. This is the first of a two-part study examining this collective legal reasoning (ijtihād jamā‘ī). The main thesis is that the role of the biomedical scientists is not limited to presenting scientific information. They engaged in the human rights discourse pertinent to people living with HIV/AIDS, gave an account of the preventive strategy adopted by the World Health Organization, and offered an (Islamic) virtue-based preventive model. Finally, these scientists tried to draft a number of Islamic legal rulings (aḥkām), usually seen in Islamic jurisprudence as the exclusive business of Muslim religious scholars. This multilayered role played by the scientists reflects intriguing developments in the Islamic religio-ethical discourse in general and in the field of Islamic jurisprudence in particular. | ||
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