Abstract
As a new technology, oncofertility faces a whole host of ethical issues within and beyond the realm of religious studies. Within the framework of religious traditions, however, oncofertility faces unique challenges for each religious community. By considering the ethical implications of oncofertility in the context of particular religious communities, we might be able to discuss specific, tangible challenges in a fruitful manner. This chapter will discuss oncofertility in the context of Islamic conceptions of motherhood and Islamic legal discussions of sexuality, paternity, and the right to bear children. It will also provide a Qur’anic framework for Muslim women to think about their own choices when faced with the decision to utilize fertility interventions. The purpose of this chapter is to think through some of the competing narratives that a Muslim woman might consider as she makes her choices regarding oncofertility.
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- 1.
Abdullah Yusuf Ali. The meaning of the Holy Qur’ān. Beltsville, Md: Amana Publications; 1997:Q. 33:30–31.
- 2.
Serour GI. Bioethics in artificial reproduction in the Muslim world. Bioethics. 1993; 7(2–3):207–17.
- 3.
Abdulaziz Sachedina, Islam and biomedical ethics. Oxford: Oxford University Press; 2009:110. Even when jurists consider modern technology for purposes of fertility – such as IVF – to be “morally reprehensible,” they concede that it is still a legally acceptable procedure, as long as the egg and sperm are from within the marital couple.
- 4.
Sachedina, Islam and biomedical ethics, p. 119. Donor eggs are less of a problem than donor sperm in Islamic jurisprudence, since the juridical concern is primarily the paternity of a child. Besides, polygamy is permitted in Islam, so the issue of the donor egg is less problematic than the donor sperm. For additional discussion on the issue of homogenic insemination, see Arbach O. Ethical considerations in Syria regarding reproduction techniques. Med Law. 2002; 21(2):395–401.
- 5.
For more on adoption in Islam, see Inhorn MC. “He won’t be my son”: Middle Eastern Muslim men’s discourses of adoption and gamete donation. Med Anthropol Q. 2006; 20(1):94–120.
- 6.
Sachedina, Islam and biomedical ethics, p. 127
- 7.
Ibid., p. 126
- 8.
Ibid., 116
- 9.
Ibid., p. 108. While the right for husbands to divorce their wives for infertility is straightforward, wives must have already stipulated in their marriage contract that they can seek a divorce for impotence. In either case, infertility and impotence become legitimate causes for divorce.
- 10.
For more detailed discussion on Islamic law encouraging the use of assisted-reproduction technologies, see Serour GI. Islamic perspectives in human reproduction. Reprod Biomed Online. 2008; 17(Suppl 3):34–8.
- 11.
Sachedina, Islam and biomedical ethics, p. 114
- 12.
My translation of Q. 11:72. The entire story spans Q. 11:69–74. This story is intertwined with the story of Lot. The angels, in this narration, were on a mission charged by God to deliver both the good news to Abraham and Sarah of Isaac and also to destroy the people of Lot. The convergence of these two events in one story is worth exploring further but beyond the scope of this chapter.
- 13.
In the narration of this story, Abraham is actually more concerned about the fate of the people of Lot in this story.
- 14.
My translation of Q, 21:90 with Yusuf Ali’s translation. Abdullah Yusuf Ali. The meaning of the Holy Qur’ān.
- 15.
There are at least three versions of this story in the Qur’ān. See, Q. 3: 37–41, Q. 19:1–15, Q. 21:89–91
- 16.
This is my translation of Q. 19:9. See Abdullah Yusuf Ali. The meaning of the Holy Qur’ān for a variation of this translation.
- 17.
There are several stories about Mary in the Qur’ān. A couple of places where the story of her miraculous conception is discussed are Q. 3:42–59 and Q.19:16–35.
- 18.
Q. 3:42 reads “Behold! the angels said: “O Mary! Allah hath chosen thee and purified thee – chosen thee above the women of all nations.” Abdullah Yusuf Ali. The meaning of the Holy Qur’ān. Q. 3:42.
- 19.
Q. 19:17.
- 20.
Q. 19:18.
- 21.
Q. 19:19.
- 22.
Q. 19:20.
- 23.
Q. 19:23.
- 24.
Abdullah Yusuf Ali. The meaning of the Holy Qur’ān, Q. 3:59.
Acknowledgments
This research was supported by the oncofertility consortium NIH 8UL1DE019587, 5RL1HD058296.
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Chaudhry, A.S. (2010). Unlikely Motherhood in the Qur’ān: Oncofertility as Devotion. In: Woodruff, T., Zoloth, L., Campo-Engelstein, L., Rodriguez, S. (eds) Oncofertility. Cancer Treatment and Research, vol 156. Springer, Boston, MA. https://doi.org/10.1007/978-1-4419-6518-9_22
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