Skip to main navigation menu Skip to main content Skip to site footer

Vol. 32 (2025)

Artykuły

GMF from the perspective of Islam

  • Rev. Mirosław Twardowski
DOI: https://doi.org/10.52097/rs.2025.385-398  [Google Scholar]
Published: 2026-08-17

Abstract

There has been a lively discussion around genetically modified foods around the world for several decades. This debate involves representatives of various religious traditions, including Muslims. When it comes to such foods, Muslim thinkers are considering a possible balance of benefits and expected harm. The vast majority of them are of the opinion that genetically modified food is compliant with Islamic law, provided that it does not contain prohibited ingredients and does not harm people or the environment. Food that can harm human health and life is in conflict with one of the most important values of the Muslim world – the protection of human life. A similar critical assessment concerns food with the potential to cause environmental damage. Protecting the environment is the religious duty of every Muslim. Although genetically modified food has many advantages and benefits, the Muslim position on this subject is balanced: the priority is to protect human life and the environment from all possible dangers.

References

  1. Al-Attar M., Food Ethics: a Critique of Some Islamic Perspectives on Genetically Modified Food, „Zygon”, 52 (2017), s. 53-75. [Google Scholar]
  2. Bouzenita A., Change of Creation or Harnessing Nature? The Reception of Biotechnology in the Islamic World, „Islamic Studies”, 48 (2009), s. 499-523. [Google Scholar]
  3. Acceptable Genes? Religious Traditions and Genetically Modified Foods, red. C. G Brunk, H. Coward, New York 2009. [Google Scholar]
  4. Brunk C. G., Coward H., Introduction, w: Acceptable Genes? Religious Traditions and Genetically Modified Foods, red. C. G. Brunk, H. Coward, New York 2009, s. 1-17. [Google Scholar]
  5. Dahlan-Taylor M., Beyond Barbarity and Concealment: Animal Sacrifice and Religious Slaughter in Islamic Responses to Postdomesticity, „Culture and Religion. An Interdisciplinary Journal”, 17 (2016), s. 352-365. [Google Scholar]
  6. Isa N. M., Baharuddin A., Man S., Chang L. W., Bioethics in the Malay-Muslim Community in Malaysia: a Study on the Formulation of Fatwa on Genetically Modified Food by the National Fatwa Council, „Developing World Bioethics”, 15 (2015), s. 143-151. [Google Scholar]
  7. Isa N. M., Man S., „First Things First”: Application of Islamic Principles of Priority in the Ethical Assessment of Genetically Modified Foods, „Journal of agricultural and environmental ethics”, 27 (2014), s. 857-870. [Google Scholar]
  8. Khattak J. Z. K., Mir A., Anwar Z., Wahedi H. M., Abbas G., Khattak H. Z. K., Ismatullah H., Concept of Halal Food and Biotechnology, „Advance Journal of Food Science and Technology”, 5 (2011), s. 385-389. [Google Scholar]
  9. Koran, tłum. J. Bielawski, Warszawa 1986. [Google Scholar]
  10. Moosa E., Genetically Modified Foods and Muslim Ethics, w: Acceptable Genes? Religious Traditions and Genetically Modified Foods, red. C. G. Brunk, H. Coward, New York 2009, s. 135-157. [Google Scholar]
  11. Omobowale E. B., Singer P. A., Daar A. S., The Three Main Monotheistic Religions and Gm Food Technology: an Overview of Perspectives, „BMC International Health and Human Rights”, 18 (2009), https://bmcinthealthhumrights.biomedcentral.com/articles/10.1186/1472-698X-9-18 [dostęp: 24.10.2021 r.]. [Google Scholar]
  12. Rahman M. T., Production and Consumption of Genetically Modified Food: An Islamic Perspective, „Revelation and Science”, 3 (2013), s. 1-10. [Google Scholar]
  13. Solihu A. K. H., Ambali A. R., Dissolving the Engineering Moral Dilemmas Within the Islamic Ethico-Legal Praxes, „Science and Engineering Ethics”, 17 (2011), s. 133-147. [Google Scholar]

Downloads

Download data is not yet available.