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  1. Mohammed Ghaly (2014). Islamic Bioethics: The Inevitable Interplay of 'Texts' and 'Contexts'. Bioethics 28 (2):ii-v.
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  2. Mohammed Ghaly (2014). Pre‐Modern Islamic Medical Ethics and Graeco‐Islamic‐Jewish Embryology. Bioethics 28 (2):49-58.
    This article examines the, hitherto comparatively unexplored, reception of Greek embryology by medieval Muslim jurists. The article elaborates on the views attributed to Hippocrates (d. ca. 375 BC), which received attention from both Muslim physicians, such as Avicenna (d. 1037), and their Jewish peers living in the Muslim world including Ibn Jumayʽ (d. ca. 1198) and Moses Maimonides (d. 1204). The religio-ethical implications of these Graeco-Islamic-Jewish embryological views were fathomed out by the two medieval Muslim jurists Shihāb al-Dīn al-Qarāfī (d. (...)
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  3. Mohammed Ghaly (2013). Collective Religio‐Scientific Discussions on Islam and Hiv/Aids: I. Biomedical Scientists. Zygon 48 (3):671-708.
    During the 1990s, biomedical scientists and Muslim religious scholars collaborated to construe Islamic responses for the ethical questions raised by the AIDS pandemic. This is the first of a two-part study examining this collective legal reasoning (ijtihād jamā‘ī). The main thesis is that the role of the biomedical scientists is not limited to presenting scientific information. They engaged in the human rights discourse pertinent to people living with HIV/AIDS, gave an account of the preventive strategy adopted by the World Health (...)
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  4. Mohammed Ghaly (2013). Islamic Bioethics in the Twenty‐First Century. Zygon 48 (3):592-599.
    Islamic bioethics is in good health, this article argues. During the twentieth century, academic researchers had to deal with a number of difficulties including the scarcity of available Islamic sources. However, the twenty-first century witnessed significant breakthroughs in the field of Islamic bioethics. A growing number of normative works authored by Muslim religious scholars and studies conducted by academic researchers have been published. This nascent field also proved to be appealing for research-funding institutions in the Muslim world and also in (...)
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  5. Mohammed Ghaly (2012). Milk Banks Through the Lens of Muslim Scholars: One Text in Two Contexts. Bioethics 26 (3):117-127.
    When Muslims thought of establishing milk banks, religious reservations were raised. These reservations were based on the concept that women's milk creates ‘milk kinship’ believed to impede marriage in Islamic Law. This type of kinship is, however, a distinctive phenomenon of Arab tradition and relatively unknown in Western cultures. This article is a pioneer study which fathoms out the contemporary discussions of Muslim scholars on this issue. The main focus here is a religious guideline (fatwa) issued in 1983, referred to (...)
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  6. Mohammed Ghaly (2012). Religio-Ethical Discussions on Organ Donation Among Muslims in Europe: An Example of Transnational Islamic Bioethics. [REVIEW] Medicine, Health Care and Philosophy 15 (2):207-220.
    This article analyzes the religio-ethical discussions of Muslim religious scholars, which took place in Europe specifically in the UK and the Netherlands, on organ donation. After introductory notes on fatwas (Islamic religious guidelines) relevant to biomedical ethics and the socio-political context in which discussions on organ donation took place, the article studies three specific fatwas issued in Europe whose analysis has escaped the attention of modern academic researchers. In 2000 the European Council for Fatwa and Research (ECFR) issued a fatwa (...)
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  7. Mohammed Ghaly (2012). The Beginning of Human Life: Islamic Bioethical Perspectives. Zygon 47 (1):175-213.
    Abstract. In January 1985, about 80 Muslim religious scholars and biomedical scientists gathered in a symposium held in Kuwait to discuss the broad question “When does human life begin?” This article argues that this symposium is one of the milestones in the field of contemporary Islamic bioethics and independent legal reasoning (Ijtihād). The proceedings of the symposium, however, escaped the attention of academic researchers. This article is meant to fill in this research lacuna by analyzing the proceedings of this symposium, (...)
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  8. Mohammed Ghaly (2012). The Ethics of Organ Transplantation: How Comprehensive the Ethical Framework Should Be? Medicine, Health Care and Philosophy 15 (2):175-179.
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  9. Mohammed Ghaly (2010). Human Cloning Through the Eyes of Muslim Scholars: The New Phenomenon of the Islamic International Religioscientific Institutions. Zygon 45 (1):7-35.
    In the wake of the February 1997 announcement that Dolly the sheep had been cloned, Muslim religious scholars together with Muslim scientists held two conferences to discuss cloning from an Islamic perspective. They were organized by two influential Islamic international religioscientific institutions: the Islamic Organization of Medical Sciences (IOMS) and the International Islamic Fiqh Academy (IIFA). Both institutions comprise a large number of prominent religious scholars and well-known scientists who participated in the discussions at the conferences. This article gives a (...)
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  10. Mohammed Ghaly (2009). The Interplay of Technology and Sacredness in Islam: Discussions of Muslim Scholars on Printing the Qur'an. Studies in Ethics, Law, and Technology 3 (2).
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