A pleasant morning.

Hi I am Abdishakur Muse, 22 yrs old , single, holder of bachelor degree of public health from
Djibouti East Africa which is predominantly a Muslim Country which gives me to have different
views in most bioethics presented in the class.

lets start with abortion and artificial contraceptives There are many ethical and social issues
revolving around abortion. Many people believe that abortion is equivalent of killing an unwanted
baby and that it is morally and wrong to do it and that it should not be allowed. The main argument
and controversy around abortion revolves around if and when do the fetes or embryo become a human
being, and therefore when does abortion become murder. Also artifcial contraceptives is Some of the
more fiercely debated opinions surround birth control methods that interrupt the development of a
fetus after conception, methods which are irreversible, or when birth control is used by one spouse
without the knowledge of the other.

Well the resolution presented in the class was simply clear since majority of the classemates were
catholic and it has big influence on their life they believe that life begins at first conception between
men and women and so its murder to to abort the fetes but as a muslim I agree with them abortion is
murder but we as muslim we dont believe life begins at first conception so under certain conditions it
can be aborted before 40 days, the day we believe angels breathes and fetes gets ensoulment so in
Islam it can be aborted under certain conditions like if there is threat to the life of the mother also in
artificial contraceptives it is was simply clear and that the resolutions presented in class was that
most of the collegues oppose artificial contraceptives so I do not agree as muslim The Quran does
not make any clear statement about the morality of contraception but contains verses encourages
procreation . In Islam its allowed to have Artificial birth control if its going to meet those three
conditions 1. The birth control should be consented between the couples 2. The method should not
cause natural sterility 3. The method should not other wise harm the body , so its allowed all types of
artificial contraception except fasectomy

Second, reproductive technology in vitro vertilization and rescuing frozen embryos (adoption) are the
things that we have different views for the classmate, IVF is technology presented to cure infertility .

IVF is allowed in Islam strictly to the couples but surrogacy is highly opposed while rescuing rozen
embryos is highly refused in islam because it can happen outside the couples

There were som ethical issues with reproductive cloning and gene therapy presented in class include
possibility of aging faster, it may reduce the sense of individuality and the human life while there was
some benefits presented including fixing genetic deformity, Faster recovery from traumatic injury,
Infertility could be eliminated with all of that we as muslims Muslim scholars (fuqaha), for their part,
view human cloning as haram (forbidden by religion), and they list numerous arguments against it. In
their view, human cloning is haram for theological, juridical, ethical, social, psychological and
scientific reasons. They see human cloning as a means of weakening religious beliefs, changing Gods
creation, violating human dignity, disturbing family life, and bringing heritage and lineage regulations
into disarray. Therefore, they hold cloning even for partners living together to be illegitimate, showing
unanimity on this ruling. In this regard, Muslim fuqaha and the Catholic faith side with each other and
share the same position.

The impact to me as a Muslim in cases like abortion, cloning in vitro fertilization etc. is a belief in
God as one God who created human beings to live freely but in accordance with his will is crucial

The second major bioethical issues is problems connected with the end of human life Because of
recent advancements in medical technology and in the pharmaceutical industry, some people who in
an earlier era would be dead are alive and doing well today. Others are alive now but in a coma or a
chronic vegetative state. By prolonging lives of some patients, medical technology has created as
many problems in bioethics as it has solved many physical issues and prolonged the lives of many
people. First refusing medical care at the end of life and Do not resuscitate there were some ethical
issues presented in the class showing us that patients have a right to refuse any medical treatment,
even life sustaining treatments such as mechanical ventilation, or even artificial hydration and
nutrition, but its patient's right to determine his or her treatment is fundamental and reflects our
respect for the autonomy of the individual."

From the Islamic perspective, there is a general consensus that DNR and even withdrawal of support
is acceptable in cases that meet the definition of death or in cases where three physicians have
determined that the patient is terminally ill

To me as a Muslims Seeking medical treatment is recommended based on the rigorously

authenticated report (of the Prophet Muhammad), Seek medical treatment. For, except for senility,
God has not created an illness except that He also created its cure. And in another rigorously
authenticated transmission it states, God has not sent an illness except that He also sent its cure, If
one avoided medical treatment trusting in God, then it is a virtuous act (fa huwa falah). The author
(alNawaw) stated this. al-Adhra considered [a person who does not seek treatment] to be
superior explaining that if a persons trust is strong then it is better for him to not seek medical
treatment but if a persons trust is not strong , then seeking treatment is better so its not obligatory to
seek medical care and its accepted

while euthanasia or physician assisted suicide violate one of the basic principles of bioethics Non
Maleficence-avoidance of infliction of intentional harm, in regard to euthanasia or physician assisted
suicide as much as catholic, Muslims condemn and they called euthanasia as a murder

last brain death The idea that brain death represents true death in Islam remains a subject of debate

The idea that brain death represents true death in Islam remains a subject of great debate

There is no complete consensus among Muslim leaders about the concept of brain death. Fear of
hastening death and confusion with coma are the main reasons of hesitation. The Third International
Conference of Islamic Jurists organized in Amman in October 1986 agreed on Resolution No. 5,
which considered brain death practically the same as cardiac death.3

End of life decisions has huge effect on me because it causes many ethical dilemmas for health care
providers, patients,

and their families.As a Muslim a health care provider I would not take away life

or help in assisting anyone to end his/her life even when he/she is motivated by mercy. This is

prohibited because this is not one of the legitimate indications for killing. Therefore, active

euthanasia and physician-assisted suicide are forbidden in Islam. On the other hand, seeking treatment
is not a must that every Muslim should do. Therefore, withholding and withdrawing treatment are not
considered sins, even though it may lead to the death of the ill person.

The last chapter I would like to talk about is about organ transplantation and organ fare( trafficking )
organ transplantation is the most breakthrough in medical field but there is some ethical issues
regarding in organ transplantation the main basic one are justice and equity and if those two principles
have met its okay to have organ transportation

I agree as much of our classmate organ transplantation is fine under two conditions first if its not
going to harm the donor and second the donor should be voluntary and there should be no incentive
to the donor , in cases of organ trafficking its highly prohibited since it does not fulfil those two points

I see organ transplantation as an invaluable gift to those in pain and suffering from organ failure