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Islamic Perspective to Sharpen Moral Sensitivity of Modern Medicine: The

Need for Islamic Code of Medical Ethics

Article in Journal of the Islamic Medical Association of North America · April 1989
DOI: 10.5915/21-2-13314

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 ISLAMIC PERSPECTIVE

Islamic Perspective to Sharpen Moral Sensitivity of

Modem Medicine - The Need for Islamic Code of
Medical Ethics
Dbllstagir Sultao Sheriff, MS, PhD
Benghazi, Libya

Abstract
The advent ofnewer lechnologies ofheallh care and their adoplion have created ethical dilemmas in Ihe minds
ofphysicians. In such a normally turbulent atmosphere drawing guidelinesJrom Ihe Holy Scriptures ofdifferent
religions may help medicine 10 serve humanity belter. Islam, which is based on the teachings of Allah (God) as
revealed in the Glorious Qur'an, and on the Sunnah of Prophet MU~lQmmad (PBUH) provides a rich repertoire
oj scientific, including medical, truths embalmed in ethical guidelines. Projection of such Islamic principles as
applied 10 medicine may give a proper ethical dimension to the practice oj medicine.

Key words: Medical ethics, artificial methods of reproduction, Islamic teaching, IslOlnic jurisprudence

DOI: http://dx.doi.org/10.5915/21-2-13314

To write a religious point of view of medicine is a has created a secular pluralist society which keeps
task of immense proportion, as one has to offer an human welfare segregated from spiritual/religious
interpretation tbat is agreeable to a technology-based welfare. Scientific language is secular and supersedes
modern society. While we are living in a society all religious teachings. In this kind of environment it
which attempts to rationalize every fact of life, it may is essential to remember that, like science, religion is
prove worthwhile to study the knowledge contained a way of life. It has been in existence for ages adding
in the Holy Scriptures. In the pursuit of seeking a moral dimension to human society.
knowledge on a secular basis, scieuce and medicine We live in a time when more and more of humani·
have advanced to an extent that was once considered ty's insoluble problems challenge the medical com-
impossible. Such possibilities and successes have en- munity and put the physicians in ethical dilemmas. In
couraged scientists to find answers to questions con- such a morally confused state it is pertinent to draw
cerning human welfare through scientific enquiry. the attention of the medical community toward the
Without the restraining influence of religion and scientific and moralistic teachings of religious books.
societal con traints, such freedom has led scientists The very fact that these religious teachings have re-
to emphasize only the provision of the comfort of mained and shaped the destinies of people
human life. throughout history makes the study of the religious
Religion. which was once part and parcel of every point of view of medicine quite relevant.
sphere of human activity including science and Recent announcements by some religious bodies
medicine, now appears to have no moral bearing on that some or aU the newly-developed methods of ar-
scientific thought, direction or development.. This tifical reproduction are unacceptable, reaffiml the
need for scientists and medical professionals to con-
sult religious views before advocating controversial
From the Deparlmem of Biochemistry
AI Arab Medical University methods of medical treatment. It is therefore ap-
Benghazi, Libya. propriate to describe the Islamic view of medicine.
particularly since religion is an essential part. of every
Reprint requesls: D. S. Sheriff human activity of Muslims.
P. O. Box 7025 The Holy Qur'an and the teachings of Prophet
Benghazi. Libya. Mu1)ammad (PBUH) remain unquestionable truths

lIMA: Volume 21, 1989 - Page 75

 of life for Muslims. Rationalization of the such vehicles.
transcendental may thus seem unavoidable in order
to bring out the salient features of such teachings, for Allah says:
the benefit of the scientific community.
References to these Islamic teachings are derived " ... Nor can they control Death, nor Life, nor
from the Holy Qur'an and from the Sunnah which Resurrection. ' ..
consists of" Al:ladlth," or oral statements of the Pro-
phet (PBUH), his practice and approvals. The Sun- Personal hygiene, health preservation and
nah, or trodden path, explains and supplements the rehabilitation are some of the measures advocated
Holy Qur'an; the juristk consensus of opinions of all and practiced by Prophet MuJ:1ammad (PBUH). Per-
competent jurists after the death of Prophet ('Ijma') sonal hygienic measures like ablution before prayer,
is also taken into account. oral hygiene, and other preventive measures of
health, such as c1eaniness of body after sex and
Islam and knowledge menstrual period, reflect the importance given to
Allah (God) is considered to be a supernatural medicine and health by Islam.
power who is above human comprehension. Any
power which remains above human underst.anding Islam and medical ethics
creates a feeling of wonder or a feeling of awe. Such Adherence to moral principles of Islam is part of
wonder is thought to be the beginning of understan- the nature of medicine which a physician is required
ding. It is also the beginning of worship. As wonder to put into his day-to-day practice of medicine,l The
is the first step toward understanding, humility is the cure of an individual patient carries moral respon-
first step towards moral maturity. Moral maturity re- sibilities. Responsibilities make individuals consult
quires the incorporation of a religious perspective. their conscience. Commitment to conscience may be
From this religious perspective, Islam teaches that all directly influenced by true commitment to Allah.
knowledge takes its roots from the mercy of Allah: This is emphasized in the Qur'anic verse:

"Allah most Gracious. It is He who has taught the "Say: ."Surely. my prayer and my service of
Qur'an, He has created man. He has taught him sacrifice, my life and my death are (all) for Allah,
speech.'" the Cherisher of Worlds. "6

The believers in the Faith (Islam) are motivated to Islam requires that the physician begin the physical
seek knowledge and further their pursuits of examination, consultation or treatment of the patient
knowledge as they are told in a I:Iadlth: in the name of Allah. Islam also states that the physi-
cian needs to be patient, choose the right path,
"On Resurrection Day, and whoever walks a path always carry a radiant countenance, be kind, com-
in search of knowledge, Allah will ease his way to passionate and modest toward the patient. When a
paradise,": male physician examines a woman, he is required to
have a female nurse present at the time of his ex-
Islam and medicine amination.
Most Muslims jurists were students of medicine.
The Prophet MUl;lammad (PBUH) always considered The Prophet (PBUH) said:
medicine to be a part of philosophy.
The Prophet (PBUH) has urged the people to seek "No man is allowed to be alone with a woman ex-
treatment based on medical science. He said: cept in the presence of one or two persons.'"

"0, Servants of Alhih, seek for medical treat- Prophet MUQammad (PBUH) had greater respect
ment. Allah has a remedy for every malady, clear for professional specilization:
to whoever knows it and unclear to whoever does
not know it. " I "Whoever practices medical treatment without
being known to possess the requisite experience
It is stated that for every il.lness there is a cure. would be responsible for the loss suffered by the
That cure is intelligible to those who have the right patient. ...
kind of knowledge to understand and practice it.
Such a person is a physician. The duty and moral responsibility of the physician
The Prophet (PBUH) cautioned physicians that towards the patient is given great importance in Islam
such knowledge must not make them think that they and is reiterated by the Qur'anic verse which states:
are creators; they are only mere vehicles to cure it-
blesses. Allah, the creamr, cures ilIensses through "0, you who believe, betray not the trust of Allah

Page 76 - J/MA: Volume 21, 1989

 and the Apostle. Nor mjsappropriate knowingly modalities in Islamic countries is slightly premature.
Lhings entrusted to you ... • This view is pertinent as these methods are adopted
from the Western world and the training to conduct
To provide better health care and improve the them is imported from those countries.
skills of physicians, Islam asks the physician to seek It is a fact that Islam accords "rights" to a fetus
knowledge wherever it is possible. Allah says: from the time of fertilization and proclaims the sanc-
tity of human life beginning at that stage. Thus, it ap-
" ... To whom wisdom's granted, receives in- pears that adopting procedures in which hwnan em-
deed a benefit overflowing". 10 bryos are manipulated may trangress the fundamen-
tal Islamic principle of respect.ing the rights of an em-
Allah also says: bryo. It is thus necessary to discuss the pros and cons
of these procedures by experts of Islamic
••... And say, 0 my Lord! advance me in jurisprudence before an universal decision can be
knowledge.'tll reached for the entire Muslim community. This type
of discussion could also prove to be an eye-opener
Islam and modern methods of reproduction for the whole medical community.
Medicine is a religious necessity of the society. Other areas of ethical concern are abortion
Medical research and development, and introduction (therapeutic or otherwise), contraception and organ
of advanced modalities of treatment are essential, transplantation. These topics need to be addressed by
but these are to be guided by the principles of Islam. experts of Islamic jurisprudence to reach consensus
The methods of artificial reproduction which have and to recommend certain guidelines to be followed.
been advocated as treatment modalities of infertility For example, although therapeutic abortion could be
need careful scrutiny in the light of Islamic prin· administered primarily to save the mother's life, it
ciples. Artificial insemination, in vitro fertilization can also be performed to avoid giving birth to a child
(lVF), embryo transfer and surrogate motherhood who has chromosomal anomalies, or is at high risk
are some of the methods that have gained pro- for birth defects following maternal exposure to a
minence aU over the world. known teratogen or to high levels of radiation, as
Islamic jurists guided by Islamic principles with the nuclear disaster at Chernobyl or if the fetus
declared that artificial insemination of a woman with has been diagnosed to have anomalies by
her husband's sperm, and in vitro fertilization of a sonography. Guide]jnes are also needed as to whether
wife's ovum with her husband's sperm are accep- contraception could be advocated only as a method
table. These methods have been approved in certain to space childbirth, or can it be also used to restrict
Islamic countries, including Saudi Arabia. 12 They family size in underdeveloped countries. Guidelines
have been advocated as a last biological means to are also needed as to whether Muslim countries can
beget a child for a couple when aU other modes of pass laws to restrict the family size. Muslim jurists
treatment have failed. There is general agreement in also are responsible to decide whether brain death
the Islamic world that such methods could be can be considered legal death so as to enable organ
adopted to fulfill the fundamental right of procrea- donation. AU these issues need to be addressed
tion, jf the ovum and spermatozoa subjected to such carefully. Such decisions by Mus]jm jurists serve as
procedures are to be obtained from a wife and her moral guidelines for medical personnel as well as for
husband. patients, to enable them to prudently utilize/under-
After the sprouting of innumerable IVF clinics aU take currently available, and future, modalitjes of
over the world, particularly in the West, there seems treatment.
to be growing concern about the efficiency of these
methods reflected by poor rates of fertilization and Conclusion
term pregnancies. Apart from that, the ethical pro- Science and religion seek values to make human life
blems created by such issues as (1) the aspiration and meaningful and purposefUl. Religion is a force that
fertilization of multiple oocytes, (2) the storage would regulate our activities in society so that these
(freezing) and/or disposal of fertilized ova/embryos, activities be{;ome noble and different from animals.
(3) the temptation to conduct research on human em- Medical science is a fragment of the whole belief in
bryos, and (4) the decision whether or not to conduct Allah, from whom everything emanates and ends.
embryo biopsies to rule out congenital abnormalities, Islam believes that all human act.ivities, including
have led many Western countries to have legislative medicine, must be guided by the teachings of Allah
bodies monitor the activities of these clinics. [I inscribed in the Holy Qur'an. Knowing Islamic prin-
In some countries it bas been proclaimed that con- ciples will not only help the Muslim physician but all
dueling human embryo research is criminal. l < While those who practice medicine. Thus, it is relevant to
such controversies about these procedures still exist, focus on the need to include formulation of Islamic
it appears that their utilization as treatment principles in medical guidelines or codes of medical

lIMA: Volume 21, 1989 - Page 77

 ethics for the benefit of all humanity. 1187, No. 5403, English translation by A. H.
Siddiqui. Lahore, Pakistan: S. M. Ashraf,
References Kashmiri Bazaar, 1976.
I. Glorious Qur'an, Chapter 55, Verses 1-4. 8. Sunan 'Abu Dawud (Arabic) (Book of Diyyat).
2. Sunan 'Abu Dawud: "Kitab al '11m" (Book of Chapter 23, 'Iuat al-Da "as and' Adil al-Sayyid
Knowledge). Vol. 3, Cbapter 1369, p 1034, (eds). l:Iim., Syria: Muhammad 'Ali al-Sayyid,
No.3634 English translation by Ahmed Hassan. 1972.
Lahore, Pakistan: Sh. M. Ashraf, Kashmiri 9. Glorious Qur'an, Chapter 8. Verse 27.
Bazaar, 1984. 11. Glorious Qur'an, Chapter 2, Verse 269.
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Salutation and Greetings). Vol. 4, Chapter 924, p 12. Abbas S, Wafik, AH, Mahjon, 0, Chan R,
199, No. 5466 English translation by A. H. Sid- Itani. S: In vitro fertilization and embryo
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Bazaar, 1976. 13. Human Fertilization on infertility services and
4. Glorious Qur'an, Chapter 25, Verse 3. embryo research. Draft legislation on infertility
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Islamic Perspective. J IMA 1988; 20:25-32. Authority. Lancet 1987; 2: 1343.
6. Glorious Qur'an, Chapter 6, Verse 162. 14. Kirk D: West Germany moving to make IVF
7. $aJ:tiJ:1 Muslim, "Kitab aI-Salam" (Book of research a crime. Science 1988; 241 :406.
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Page 78 - lIMA: Volume 21, 1989

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