DNA Technology and Maqāṣid al-Sharīʿah: Establishing Halal and Tayyib Compliance
DOI:
https://doi.org/10.58932/MULJ0011Keywords:
DNA, technological breakthroughs, forensic applications, ḥifsu-n-nasl, stakeholdersAbstract
By leveraging their social and intellectual development, humans have unlocked novel ways to exploit the resources of the universe, resulting in cutting-edge technologies that, while improving daily life, often repudiate the purposes of the religion (Maqāṣidu-sh-Sharīcah). Deoxyribonucleic Acid (DNA), autopsy, Human cloning, IVF, surrogacy, biotechnology, autonomous vehicles are prominent instances of these latest technological breakthroughs. The discovery of DNA by Swiss chemist Friedrich Miescher in the late 1860s paved the way for innovative medical and forensic applications. Moreover, the integration of DNA can pointedly contribute to the attainment of the fundamental purposes of Islamic law which include protection of religion (ḥifsu-d-Dīn), human life (ḥifsu-n-nafs), mental faculties (ḥifsul cAql), dignity (ḥifsu- cirḍ), progeny (ḥifsu-n-nasl) and property (ḥifsul-māl). This article explores the viability of DNA technology integration, while also delving into the varied opinions of Muslim scholars, some of whom contend that the susceptibility of DNA to errors impedes absolute reliance. While protecting the fundamentals and classical aspects of Islam, Muslim scholars should not categorically decline modern trends simply because they are modern. Rather, they should observe areas where they can use these trends to promote a deeper understanding of Islam. More importantly, they should be among the active stakeholders of these modern developments to clearly outline the religious boundaries.
References
Mawdudi, A. A. (2001). The Islamic way of life. Islamic Foundation.
Abdel, Y. M., & Tarshany, R. (2016). Protection of life in Islamic law. Int J Bus Econ Law, 9, 45–51.
Ahmed, N. H. S., Jafarzadeh, S., & Alipour, S. (2025). Examination of the ruling on narcotics in Islamic jurisprudence and statutory laws. Pakistan Journal of Life and Social Sciences, 23(1), 448–458.
Al-Raysuni, A. (2005). Imam al-Shatibi’s theory of the higher objectives and intents of Islamic law. International Institute of Islamic Thought (IIIT).
Allah Pitchay, A., Mohd Thas Thaker, M. A., Mydin, A. A., Azhar, Z., & Abdul Latiff, A. R. (2018). Cooperative-waqf model: a proposal to develop idle waqf lands in Malaysia. ISRA International Journal of Islamic Finance, 10(2), 225–236.
Baharuddin, A. S., Ruskam, A., & Yacob, A. R. (2015). The role of forensic biology in realising Maqāsid al-Shariah (The objectives of Islamic law). Sains Humanika, 4(1).
Bishin, B. G., & Cherif, F. M. (2017). Women, property rights, and Islam. Comparative Politics, 49(4), 501–520.
Chaabani, H. (2019). The miraculous dynamism of the Qur’an: An example of a modern reading reveals a DNA designation. International Journal of Modern Anthropology, 2(12), 15–61.
Chapra, M. U. (2008). The Islamic vision of development in the light of Maqāsid al-sharī‘ah. Islamic Research and Training Institute Islamic Development Bank Jeddah. https://doi.org/10
Chatterjee, S., Chaudhuri, R., & Vrontis, D. (2022). Dark side of instant messaging: an empirical investigation from technology and society perspective. Aslib Journal of Information Management, 74(5), 928–955.
Crick, F. (1982). DNA today. Perspectives in Biology and Medicine, 25(4), 512–517.
Crouse, D. T. (2007). X-ray diffraction and the discovery of the structure of DNA. A tutorial and historical account of James Watson and Francis Crick’s use of X-ray diffraction in their discovery of the double helix structure of DNA. Journal of Chemical Education, 84(5), 803.
Dahm, R. (2005). Friedrich Miescher and the discovery of DNA. Developmental Biology, 278(2), 274–288.
Dahm, R. (2008). Discovering DNA: Friedrich Miescher and the early years of nucleic acid research. Human Genetics, 122(6), 565–581.
Dahm, R. (2008). The first discovery of DNA. American Scientist, 96(4), 320.
Deary, I. J., Johnson, W., & Houlihan, L. M. (2009). Genetic foundations of human intelligence. Human Genetics, 126(1), 215–232.
Ebrahim, A. F. M. (1998). Islamic jurisprudence and the end of human life. Med. & L., 17, 189.
Elmahjub, E. (2021). Islamic jurisprudence as an ethical discourse: An enquiry into the nature of moral reasoning in Islamic legal theory. Oxford Journal of Law and Religion, 10(1), 16–42.
Esiobu, N. D., Ezeonu, I. M., & Nwaokorie, F. (2022). Principles and techniques for Deoxyribonucleic Acid (DNA) manipulation. In Medical biotechnology, biopharmaceutics, forensic science and bioinformatics (pp. 3–32). CRC Press.
Fleising, U. (2001). Genetic essentialism, mana, and the meaning of DNA. New Genetics and Society, 20(1), 43–57.
Guttman, B., Griffiths, A., & Suzuki, D. (2011). Genetics: The code of life. The Rosen Publishing Group, Inc.
Hanbal, A.-I. A. bn. (2001). Musnad Al-Imam Ahmad bn Hanbal (M. Risalah, Ed.; 1st ed.).
Hilālī, S.-D. M. (2000). Al-Baṣmah Al-Wirāthiyyah wa ’Alā’iquhā-sh-Shar’iyyah (Dirāsatun Fiqhiyyatun Muqāranah) (1st ed.). Majlis Nashril Ilmī, Kuwait University.
Hussein, M. (2018). Justice in classical Islamic thought: The perspectives of Al-Māwardī, Miskawayh and Ibn Taymiyya. Hamad Bin Khalifa University (Qatar).
Islam, M. W. (1999). Al-Mal: The concept of property in Islamic legal thought. Arab Lq, 14, 361.
James, H. M. (2016). Overview of Deoxyribonucleic Acid (dna). INOSR Scientific Research, 2, 1–6.
Kamali, M. H. (1999). “Maqāṣid Al-Sharī’ah”: The objectives of Islamic law. Islamic Studies, 38(2), 193–208.
Kanwal, A., Akbar, J., & Khan, M. H. (2025). The sanctity of lineage in Islam: Legal, ethical, and social implications. Majallah-e-Talim o Tahqiq, 7(1).
Khanna, V. K. (2007). Existing and emerging detection technologies for DNA (Deoxyribonucleic Acid) finger printing, sequencing, bio-and analytical chips: A multidisciplinary development unifying molecular biology, chemical and electronics engineering. Biotechnology Advances, 25(1), 85–98.
Kolmek, E. F. (2025). Beauty and Islam: An investigation on the ethical dimension and horizons of Islamic aesthetics. Asia Pacific-11th International Congress on Contemporary Scientific Research.
Korbatieh, S. (2020). Evidence rules in Sharia and the impact of modern technology and DNA testing. Australian Journal of Islamic Studies, 5(3), 4–29.
Lander, E. S., & Weinberg, R. A. (2000). Journey to the center of biology. Science, 287(5459), 1777–1782.
Lazer, D. (2004). DNA and the criminal justice system: The technology of justice. MIT Press.
Macgregor Jr, R. B., & Poon, G. M. K. (2003). The DNA double helix fifty years on. Computational Biology and Chemistry, 27(4–5), 461–467.
Mala, A., & Hunaida, W. L. (2023). Exploring the role of religious moderation in Islamic education: A comprehensive analysis of its unifying potential and practical applications. Jurnal Pendidikan Agama Islam (Journal of Islamic Education Studies), 11(2), 173–196.
McFerrin, C. (2012). DNA, genetic material, and a look at property rights: Why you may be your brother’s keeper. Tex. Wesleyan L. Rev., 19, 967.
Modell, S. M., Citrin, T., Burmeister, M., Kardia, S. L. R., Beil, A., Raisky, J., & Group, G. and F. D. (2020). When genetics meets religion: What scientists and religious leaders can learn from each other. Public Health Genomics, 22(5–6), 174–188.
Muslehuddin, M. (1973). Islamic jurisprudence and the rule of necessity and need. Islamic Studies, 12(2), 103–120.
Nakamura, Y. (2009). DNA variations in human and medical genetics: 25 years of my experience. Journal of Human Genetics, 54(1), 1–8.
Nawawi, T. T. (2024). Protection of human rights according to Islamic law. Jurnal Scientia, 13(04), 1273–1279.
Odah, M. (2024). The double helix of justice: The crucial role of DNA in advancing criminal investigations.
Olby, R. (1970). Francis Crick, DNA, and the central dogma. Daedalus, 938–987.
Pavlik, J. V. (2008). Media in the digital age. Columbia University Press.
Peters, T., Aguilar-Cordova, E., Crawford, C., & Lebacqz, K. (2008). Religious traditions and genetic enhancement. In A. B. Lustig, B. A. Brody, & G. P. McKenny (Eds.), Altering nature: Volume two: Religion, biotechnology, and public policy (pp. 109–159). Springer.
Rahman, A., & Mohamed, F. M. (2022). Ways to preserve mind in Islam in the present era. Journal of Positive School Psychology, 6(10).
Rahman, M. M. (2024). Islam: The complete, functional and practical guide to life. International Journal of Education, 9(3), 87–108.
Resnik, D. B. (2001). DNA patents and human dignity. Journal of Law, Medicine & Ethics, 29(2), 152–165.
Saraswat, P., Soni, R. R., Bhandari, A., & Nagori, B. P. (2009). DNA as therapeutics; an update. Indian Journal of Pharmaceutical Sciences, 71(5), 488.
Serour, G. I. (2008). Islamic perspectives in human reproduction. Reproductive Biomedicine Online, 17, 34–38.
Setiono, A. S. A., Pratama, F. A., Prayogo, H. A., Budhiyanto, M. N., & Kusuma, A. A. D. P. (2025). Challenges and strengthening of the Islamic banking security system in the digital age. Journal of Legal and Social Changes, 1(1), 52–62.
Shabana, A. (2012). Paternity between law and biology: The reconstruction of the Islamic law of paternity in the wake of DNA testing. Zygon®, 47(1), 214–239.
Shabana, A. (2014). Islamic law of paternity between classical legal texts and modern contexts: From physiognomy to DNA analysis. Journal of Islamic Studies, 25(1), 1–32.
Shute, V. J., Torreano, L. A., & Willis, R. E. (2000). DNA: Providing the blueprint for instruction. In J. M. Schraagen, S. F. Chipman, & V. L. Shalin (Eds.), Cognitive task analysis (pp. 71–86). Psychology Press.
Tahir, A. R., & Sohail, M. (2012). The concepts of ethical life in Islam. Interdisiplinary Journal of Contemporary Research in Business, 3(9).
Vazharova, R., & Kremensky, I. (2016). Individual capacity for DNA repair and maintenance of genomic integrity: A fertile ground for studies in the field of assisted reproduction. Biotechnology & Biotechnological Equipment, 30(3), 419–433.
Verma, K. K. (2006). Science and religion. Eubios Journal of Asian and International Bioethics, 16(5), 152–154.
Wahid, P. A. (2002). Definitions of life, death, genetic program, and soul based on the Quran and computer concept of the universe. Journal of Islamic Science, 18, 137–147.
Watson, J. D., & Crick, F. H. C. (1953). The structure of DNA. Cold Spring Harbor Symposia on Quantitative Biology, 18, 123–131.
Weiss, B. G. (1998). The spirit of Islamic law (Vol. 5). University of Georgia Press.
Willemo, J. (2019). Trends and developments in the malicious use of social media. NATO Strategic Communications Centre of Excellence.
Yasin, R., & Jani, M. S. (2013). Islamic education: The philosophy, aim, and main features. International Journal of Education and Research, 1(10), 1–18.
Downloads
Published
How to Cite
Issue
Section
License
Copyright (c) 2025 Journal of Halal Ethics and Research
This work is licensed under a Creative Commons Attribution-NonCommercial 4.0 International License.
