"Da zarar tambayoyin nufi ko yanke shawara ko dalili ko zaɓin aiki suka taso, ilimin ɗan adam ya gaza." -- Noam Chomsky Batun kwafin halitta (cloning) ya sake farfado da muhawarar da ake ci gaba da yi, wadda ke mayar da hankali kan damuwar ɗabi'a, waɗanda masana kimiyya, masu kare haihuwa, 'yan siyasa da shugabannin addini ke ƙoƙarin bayyanawa ta fuskar abin da yake daidai da abin da ba daidai ba. Masana kimiyya, waɗanda ke goyon bayan kwafin halitta, suna cewa kayan nama daga ƙwayayen halittar da aka kwafa na iya kai wa ga gagarumin ci gaba wajen magance munanan cututtuka na ɗan adam kamar Parkinson, Motor Neuron ko Diabetes. A ɗayan ɓangaren kuma, Coci da masu yaƙin neman kare rai suna cewa kwafin ƙwayayen halitta yana zama rai, kuma kawo ƙarshen wani ɗan tayi ba zai bambanta da kawo ƙarshen rayuwar kowane ɗan adam ba. 'Yan siyasar Yammacin Duniya ma sun rabu sosai tsakanin ra'ayoyin biyu. A shekara ta 2003, kakakin Fadar White House ya ce Shugaban Amurka George Bush ya ga labarin "da matuƙar damuwa", ya kuma ƙara da cewa labarin ya nuna buƙatar doka don hana duk wani kwafin halittar ɗan adam a Amurka. Sai dai wasu 'yan siyasa, musamman waɗanda ke da kusanci da kamfanonin fasahar halittu, suna goyon bayan kwafin halittar ɗan adam sosai. To, wane ne yake daidai?

“As soon as questions of will or decision or reason or choice of action arise, human science is at a loss.” -- Noam Chomsky loning has rekindled the ongoing debate centred on ethical concerns, which scientists, procreationists, politicians and religious personalities are struggling to define in terms of right and wrong. Scientists, who favour cloning, argue that the tissue material from cloned embryos could lead to breakthroughs in the treatment of severe human diseases such as Parkinson’ s, Motor Neuron or Diabetes. On the other hand the Church and pro-life campaigners argue that the cloning of embryos constitutes life, and to terminate an embryo would be no different to terminating the life of any other human being. Western politicians are also deeply divided between the two views. In 2003, White House spokesman said that US President George Bush had found the news “deeply troubling”, and added that the news underscored the need for legislation to ban all human cloning in the US. While other politicians most notably those with close ties with biotechnology firms are fervent supporters of human cloning. So who is right?

Mutane da yawa a Yamma suna ganin cewa kimiyya tana iya bayar da gaskiya game da halayen ɗan adam gaba ɗaya, kuma waɗannan gaskiyoyi za a iya amfani da su wajen tafiyar da rayuwar mutane. Wannan ra'ayi kuskure ne, domin tunanin kimiyya nau'i ne na musamman na tunani wanda ya dace kawai da nazarin abubuwa na zahiri a cikin yanayin dakin gwaje-gwaje. A ƙarƙashin wannan yanayi ba a bayyana ko gano wata gaskiya ta ɗabi'a ba. Wannan saboda abubuwa na zahiri ba su da wata sifar ɗabi'a da take cikinsu, wadda a lokacin gwaji take bayyana kanta a matsayin daidai ko kuskure.

Many people in the West believe that science is fully capable of providing truths about human behaviour, which in turn can be used to govern people’ s lives. This view is erroneous as the scientific thought is a particular type of thought only suited to the study of material objects under laboratory conditions. Under these conditions no ethical truths are revealed or discovered. This is because material objects do not possess an inherent ethical attribute, which during experimentation manifests itself as right or wrong.

Kimiyya za ta iya bayar da bayani kan yadda abubuwa ke aiki kawai, ba za ta iya amsa tambayoyi irin su 'shin yana daidai ne?' ko 'ya kamata a bari wannan ya faru?' Haka ma hujjar take aiki ga abin da ake kira nazarin halayyar ɗan adam a kimiyance. Mutane ba a haife su da ƙa'idar ɗabi'a ba, kuma ayyukan ɗan adam ba su da wata ingancin ɗabi'a a cikinsu wanda zai taimaka wa masanin kimiyya ya yanke hukunci ko aikin daidai ne ko kuskure. Misali, kimiyya na iya bayyana tsarin da haihuwa ke faruwa, amma shin za ta iya gaya mana ko daidai ne a yi jima'i a cikin aure ko a waje da aure, tsakanin ɗan’uwa da ’yar’uwa, ko tsakanin babba da yaro? Waɗanda suka zaɓi yin zina da 'yan’uwa ko cin zarafin yara ta hanyar lalata ana kiran su masu karkata ga ɓarna, kuma al'umma tana ƙyamarsu. Haka aka faɗa game da alaƙar luwaɗi, har zuwa kwanan nan, lokacin da ra'ayin jama'a ya canja don sa luwaɗi ya zama abin karɓa a matsayin ra'ayi.

Science can only provide explanation of how things function and cannot answer questions such as ‘is it right?’ , or ‘should this be allowed?’ The same argument applies to the so called scientific study of human behaviour. Human beings are not born with an ethical code, nor do human actions have an intrinsic ethical quality, which helps the scientist decide whether the action is right or wrong. For instance science can explain the process by which procreation occurs, but can it tell us whether it is right to have sexual relationships in or out of wedlock, between brother and sister or between an adult and a child? Those who choose to engage in incest or sexually abuse children are branded deviants and abhorred by society. The same was said about homosexual relationships, until recently, when public opinion was changed to make homosexuality acceptable as an idea.

Masanin kimiyya ya kuma ba da shawarar cewa wasu mutane an haife su da ɗabi'ar son mutanen jinsi ɗaya. Idan an tabbatar cewa mutane an haife su da karkata zuwa aikata zina tsakanin 'yan uwa, cin zarafin yara ta hanyar jima'i, ko kisan kai, shin hakan zai sa waɗannan ayyuka su zama daidai ta kowace hanya? Shin al'umma za ta ɗauke su a matsayin abin karɓa?

Scientist then suggested that some people were born with the inclination to prefer people of the same gender. If it were proven that people were born with a tendency to commit incest, sexually abuse children or murder would that in any way make it right? Would these actions be regarded as acceptable by society?

Kimiyya ba ta iya yanke hukunce-hukuncen ɗabi'a, musamman a kan ayyukan ɗan adam, kuma ba za ta taɓa samar da tsarin ɗabi'a ga bil'adama ba. A zahiri, mutane suna rayuwa bisa wata takamaiman mahangar rayuwa, wadda take tsara sha'awoyinsu da ɗanɗanonsu.

Science is unable to pass ethical judgements especially on human actions and can never provide a code of ethics for mankind. In reality, people live according to a specific viewpoint of life, which shapes their inclinations and tastes.

Wannan ra'ayin rayuwa yana fitowa ne daga wata akida, kuma yana haifar da wani tsari na musamman, wanda ke haɗa mutane tare don samar da wata al'umma ta daban. Akida tare da ra'ayinta na rayuwa tana samar da wani tsarin ɗabi'a wanda ke da alhakin tafiyar da al'umma.

This viewpoint of life emanates from a creed and gives rise to a specific system, which binds people together to produce a distinctive society. The creed coupled with its viewpoint of life produces a code of ethics responsible for governing society.

A cikin al'ummomin Yammacin duniya, akidar sakulare tare da ra'ayinta game da rayuwa wadda ke dogara da amfani ce ke tantance abin da yake daidai da abin da ba daidai ba. A aikace, 'yan siyasa waɗanda su ne wakilan jama'a da aka zaɓa ne ake ba nauyin yanke shawarar abin da yake daidai da abin da ba daidai ba a madadin al'umma. 'Yan siyasa na iya yin la'akari da gaskiyar kimiyya ko hujjoji daga wasu majiyoyi yayin aikin yin doka, amma a ƙarshe, ra'ayin Yammacin duniya, watau amfani, ne ke tantance ɗabi'a. Saboda haka, ana yawan ganin 'yan siyasar Yammaci suna goyon bayan waɗancan ra'ayoyin ɗabi'a da ke ba su da masu daukar nauyinsu mafi girman amfani. Yawanci masu daukar nauyin irin waɗannan ra'ayoyi ƙungiyoyi masu ƙarfi ne masu rinjaye, kamar manyan kamfanoni, attajirai masu masana'antu da ƙungiyoyi masu tasiri. Sau da yawa ana samun rikici tsakanin waɗannan ƙungiyoyi masu ƙarfi yayin da kowace ƙungiya ke takara ta hanyar yin lobbying ga 'yan siyasa don kare muradunta. A irin wannan yanayi, 'yan siyasa na neman hukunci na sasantawa don faranta wa waɗannan ƙungiyoyi rai. Duk da haka, a duka lamuran biyu, babu wani gagarumin yunƙuri da ake yi na neman gaskiya; babban abin da dukkan ɓangarori ke damuwa da shi shi ne kare muradunsu. Misali, a batun kwafin ɗan adam (human cloning), jam'iyyar New Labour ta Tony Blair, wadda ke da dangantaka ta kut-da-kut da kamfanonin biotech, tana goyon bayan kwafin ɗan adam, yayin da ƙungiyoyin adawa kamar ƙungiyar agaji ta masu adawa da zubar da ciki, Life, suke so a hana duk wani nau'i na kwafin ɗan adam gaba ɗaya.

In western societies it is the secular creed together with its view point on life based on benefit, which determines what is right and wrong. In practice the politicians who are the elected representatives of the people are given the responsibility of deciding what is right and wrong on behalf of society. Politicians may entertain scientific facts or arguments from other sources during the law making process, but ultimately the Western point of view i.e. benefit determines ethics. Therefore it is common to find western politicians subscribing to those ethical views, which provide them and their sponsors with the greatest amount of benefit. Usually the sponsors of such views are powerful interest groups such as big businesses, wealthy industrialists and influential organisations. Often there is a clash between these powerful groups as each group competes by lobbying politicians to protect their interests. In such circumstances politicians seek a compromise verdict to appease these interest groups. Nevertheless, in both cases no serious attempt is made to seek the truth, the foremost concern of all parties is to safeguard their interests. For instance on the issue of human cloning Tony Blair’ s New Labour party, which has close links with biotech companies, is in favour of human cloning, while opposition groups such as the anti-abortion charity, Life, want a total ban on all forms of human cloning.

A ƙarshe, gwamnati ta nemi matsakaiciyar hanya, sai ta kafa doka da ke goyon bayan kwafin (cloning) embryos na ɗan adam, amma ta haramta kwafin mutum. Wannan matsayin ɗabi'a tabbas ba daidai ba ne, domin bai ba da amsa ga tambayar asali ba.

In the end, the government sought a middle ground and enacted legislation to support the cloning of human embryosxix, but outlawed the cloning of a human being. An ethical position which is definitely incorrect, as it fails to provide an answer to the original question.

Babban aibi na salon rayuwar Yammacin duniya shi ne cewa ka'idojin ɗabi'a suna ci gaba da canzawa da sauyawa bisa ga amfani. Babu gaskiya ko ƙarya cikakke, daidai ko kuskure. Abin da ake ɗauka a matsayin mugunta da abin ƙyama a wani zamani, a wasu lokuta ana yabonsa kuma a ɗaukaka shi. Misali, batutuwan zina, luwadi, da yara da aka haifa ba tare da aure ba, ko shan tabar wiwi. Duk waɗannan abubuwa an ƙi su a da, amma yanzu al'umma sun karɓe su.

A major flaw of Western way of life is that ethical standards constantly evolve and change around benefit. There is no absolute truth or falsehood, right or wrong. What is viewed as evil and abhorrent in a particular age is praised and raised high at different times. Take for example the issues of adultery, homosexuality, and children born out of wedlock or the taking of cannabis. All of these issues have been despised in the past, but now are accepted by society.

Haka kuma, abin da mutane ke ɗauka a matsayin kuskure, wasu mutanen da suke raba irin wannan ɗabi'a suna ɗaukarsa a matsayin daidai. Misali, Turawan Turai suna ganin hukuncin kisa a matsayin rashin wayewa, yayin da Amurkawa ke riƙe da shi a matsayin hanyar hukunci mai wayewa. Wannan yana sa mutane su rasa kwarin gwiwa ga ƙa'idodin ɗabi'a, kuma a ƙarshe al'umma ta zama mai fatara ta fuskar ɗabi'a kuma ta lalace.

Similarly, what is considered by people as wrong is regarded by other people who share the same values as right. For example, the Europeans consider capital punishment to be barbaric whilst the Americans uphold it as a civilised form of punishment. This leads to people losing confidence in ethical standards and eventually society becomes morally bankrupt and declined.

A cikin Musulunci, gaskiya da karya, dama da kuskure, an bayyana su a fili, kuma ba sa canzawa saboda zamani, wurare ko mutane.

In Islam truth and falsehood, right and wrong are clearly defined and do not change with age, places or people.

Dokokin Musulunci ko ka'idojin ɗabi'a a Musulunci suna da tabbas, ba sa juyawa a kan amfani, kuma ba sa ƙarƙashin tasirin muhalli. Wannan saboda akidar Musulunci tana gane Allah a matsayin kaɗai mai iko, ba mutum ba. Shi kaɗai ne mai yanke hukunci a kan abin da yake daidai da abin da yake kuskure. Wannan yana nufin cewa dukkan ayyukan da Musulmi ke aikatawa, ko dukkan hukuncin da Musulmi ke yankewa a kan abubuwa ko al'amura, dole ne su yi daidai da Musulunci.

The Islamic laws or ethical standards in Islam are fixed and do not revolve around benefit nor are subject to environmental influences. This is because the Islamic creed recognises God as the only sovereign and not man. God alone is the arbiter of what is right and what is wrong. This means that all actions undertaken by Muslims or all judgements pronounced by Muslims on things or events must comply with Islam.

Musulunci bai bar ɗan Adam ba tare da shiriya a wannan rayuwa ba. Akasin haka, Musulunci yana ba da cikakkiyar hanyar rayuwa, a cikin Alkur'ani da Sunnar Manzon Allah ﷺ. Nassosin shari'a da ke cikin Alkur'ani da Sunna sun isa sosai wajen magance dukkan matsalolin ɗan Adam, ba tare da la'akari da bambancin matsalar ko sarkakiyarta ba. Wannan ya faru ne saboda nassosin shari'ar Musulunci suna da babbar damar samar da mafita iri-iri ga matsalolin da mutane ke fuskanta. Don haka, menene ra'ayin Musulunci game da kwafin halitta (cloning)?

Islam did not leave human beings without guidance in this life. On the contrary, Islam provides a complete and comprehensive way of life in the form of the Quran and the Sunnah of the Messenger of Allah (SAW). The legal texts found in the Quran and the Sunnah are more than capable of addressing all human problems. This is because the legal texts of Islam have an immense capacity to produce a multitude of solutions to problems encountered by human beings irrespective of diversity of the problem or its complexity. So what is Islam’ s view on cloning?

Manufar kwaikwayon halitta (cloning) a cikin tsirrai da dabbobi ita ce inganta inganci da ƙara yawan amfani, da kuma samo maganin halitta ga cututtuka da yawa da mutane ke fama da su, musamman waɗanda ke tsanani, maimakon amfani da magungunan sinadarai waɗanda ke da illoli masu cutarwa ga lafiyar ɗan adam.

The aim of cloning in plants and animals is to improve quality and increase productivity, and to find a natural cure for many common human diseases, especially the acute ones, instead of using chemical drugs which have harmful side effects on mans health.

Inganta ingancin tsirrai da dabbobi da kuma ƙara yawan amfaninsu ba abu ne wanda Shari'a ta hana ba, kuma yana cikin abubuwan da aka halatta.

The improvement in the quality of plants and animals and the increase of productivity is not prohibited from a shari perspective, and it is among the things that are allowed.

Haka kuma, amfani da tsirrai da kwafin dabbobi (cloning) wajen warkar da cututtukan mutane, musamman masu tsanani, halal ne a Musulunci. Ma'ana ma, abin so ne (mustahabbi), domin neman magani ga rashin lafiya abin so ne, kuma kera magani don warkarwa ma abin so ne. Imam Ahmad ya ruwaito daga Anas cewa Annabi ﷺ ya ce: "Allah (S.W.T) ne Ya halicci cuta da magani. Don haka ku nemi magani." Saboda haka, halal ne a yi amfani da hanyar kwafi (cloning) don inganta ingancin tsirrai da ƙara yawan amfaninsu. Haka kuma halal ne a yi amfani da hanyar kwafi don inganta ingancin shanu, tumaki, raƙuma, dawakai da sauran dabbobi, domin ƙara yawan amfanin waɗannan dabbobi da ƙara adadinsu, da kuma amfani da hakan wajen warkar da cututtuka da yawa na mutane, musamman masu tsanani.

Also, the use of plants and animal cloning to cure human diseases, especially acute ones, is allowed in Islam. It is even recommended because seeking a cure for illness is recommended and manufacturing medicine for curing is recommended as well. Imam Ahmad narrates from Anas that the Prophet (SAW) said, “Allah (S.W.T) has created the illness and the cure. So seek a cure.” Therefore, it is allowed to use the cloning process to improve the quality of plants and to increase their productivity. It is also allowed to use the cloning process to improve the quality of cows, sheep, camels, horses, and other animals, in order to increase productivity of these animals and to increase their numbers, and to utilise this to cure many of the human diseases especially the acute ones.

Wannan ita ce hukuncin game da kwafin (cloning) tsirrai da dabbobi. Amma game da kwafin mutane, hukuncinsa shi ne kamar haka:

This is the ruling concerning cloning plants and animals. As for cloning human beings, it is as follows:

Don cloning na tayi a cikin tayi (foetal cloning), zaigot yana samuwa a cikin mahaifar mata sakamakon maniyyin miji da kwai na matar.

For foetal cloning, the zygote is formed in the womb of a wife as a result of the husband’ s sperm and the wife’ s egg.

Daga nan, wannan zaygot ɗin yana rabuwa zuwa ƙwayoyin halitta da yawa, waɗanda za su iya rabuwa su girma. Waɗannan ƙwayoyin halitta suna rabuwa ta yadda kowace tantanin halitta za ta zama tayi da kanta, a matsayin kwafin zaygot ɗin asali. Sannan, idan za a dasa su a cikin mahaifar wata mace baƙuwa ko a cikin mahaifar matar miji ta biyu, waɗannan nau'ikan kwafi guda biyu an haramta su (Haram) saboda hakan zai haifar da haɗuwar zumunci. Sannan, zai haifar da asarar zumunci, kuma Musulunci ya haramta hakan.

That zygote is then divided into many cells, which can divide and grow. These cells are divided so that each cell becomes a foetus by itself, as a duplicate of the original zygote. Then, if they were to be implanted in the womb of a foreign woman or in the womb of the husband’ s second wife, these two forms of cloning would be prohibited (Haram) because this would result in mixing of kinship. Then, it would cause loss of kinship, and Islam has prohibited this.

Idan kuma, daya ko fiye da ɗaya daga cikin waɗannan zaygot ɗin aka dasa su a cikin mahaifar matar (wadda ita ce asalin ƙwayar farko), to wannan irin kwafi (cloning) za a halatta shi (Halal). Wannan saboda ƙarin zaygot ɗin ne da ke cikin mahaifar matar ta hanyar wata hanyar likita don samar da tagwaye iri ɗaya. Wannan ita ce hukuncin kwafin tayi (foetal cloning).

If on the other hand, one or more of these zygotes were implanted in the wife’ s womb (who was the source of the original cell) then this form of cloning would be permitted (Halal). This is because it is a multiplying of the zygote, which existed in the wife’ s womb through a medical procedure to bring about identical twins. This is the rule concerning foetal cloning.

Dangane da kwafin ɗan adam (cloning), ana iya yin hakan ta hanyar ɗaukar ƙwayar jiki (body cell) daga namiji, a cire mahaifarta (nucleus), sannan a haɗa ta da ƙwai na mace bayan an cire mahaifar ƙwan nata.

As for the cloning of humans, it could be done by taking a body cell from the male, extracting its nucleus, merging it with a female’ s egg after removing the egg’ s own nucleus.

Wannan maza na cikin kwayar halittar namiji da ake sanyawa cikin kwan mace za a dasa shi cikin mahaifar mace domin ya ninka ya girma. Daga nan sai ya zama tayi, sannan jariri, wanda kwafi ne na asalin namijin da aka dauki kwayar halittarsa daga jikinsa. Haka kuma, ana iya yin kwafin halitta tsakanin mata kadai ba tare da bukatar namiji ba. Ana yin haka ta hanyar daukar kwayar halitta daga jikin mace, a fitar da cibiyarta (nucleus) domin a hada ta da kwan mace. Sannan ana dasa kwan bayan an hada shi da cibiyar kwayar halittar, domin ya girma ya zama tayi, sannan jariri, wanda kwafi ne na matar da aka dauki kwayar halittar daga jikinta. Wannan shi ne abin da ya faru da Dolly, rago, inda aka dauki cibiyar kwayar halitta daga kwayar nono ta rago. Sannan aka cire sassan da ke da alaka da nono daga cikin wannan cibiya, aka sanya cibiyar a cikin kwan rago bayan an cire cibiyarsa ta asali. Aka sanya kwayar a cikin mahaifar rago domin ta ninka ta girma, ta zama tayi. Dolly, rago, aka haifa a matsayin kwafi daidai da ainihin ragon da aka dauki kwayar halittar daga jikinsa.

This male nucleus in a female egg would be transferred to a woman’ s womb to double and grow. Hence, it would become a foetus and then a baby, which is a duplicate of the original male from whose body the cell was taken. Also, cloning could be done among females only without a need for a male. This is done by taking a cell from the body of a female and extracting its nucleus in order to merge it with a female’ s egg. Then, the egg is transferred to a woman’ s womb after it is merged with the cell’ s nucleus, to grow and become a foetus and then a baby, which is a duplicate of the female from which the cell was taken. This is what happened with Dolly, the sheep, where the nucleus was taken from a sheep’ s breast cell. Then, the elements related to the breast were taken out from this nucleus and the nucleus was placed in a sheep’ s egg after removing its own nucleus. The cell was placed in the womb of a sheep to multiply and grow, and become a foetus. Dolly, the sheep, was born as an exact duplicate of the first sheep from which the cell was taken.

Cloning mutane, maza ko mata, idan aka aikata shi, zai zama bala ga duniya. Haka lamarin yake ko da manufar ta kasance inganta inganci, zaɓar zuriya mafi wayo, mafi ƙarfi, mafi jaruntaka, mafi koshin lafiya, ko mafi kyau, ko kuma idan manufar ita ce ƙara yawan mutane don ƙara yawan jama'a ko sa ƙasa ta ƙara ƙarfi. An haramta shi saboda dalilai masu zuwa:

This cloning of humans, males or females, if done, would be a disaster for the world. This would be the case whether the aim was to improve quality, select the offspring which is smarter, stronger, braver, healthier, or more beautiful, or if the aim was to increase the number in order to increase the population or to make the state stronger. It is prohibited because of the following reasons:

1. Haihuwar yara ta wannan hanya ta bambanta da hanyar halitta da Allah (SWT) ya tsara wa mutane don haifuwar zuriyarsu. Allah (SWT) yana cewa, "Kuma shi ne Ya halicci nau'i biyu, namiji da mace. Daga Nutfah (digon maniyyi - ruwan namiji da na mace) idan an zubar da shi." [TMQ 53:45-46] Haka kuma Allah (SWT) yana cewa, "Shin bai kasance digon maniyyi da aka zuba ba? Sannan ya zama gudan jini; sai (Allah) ya siffanta shi, ya kuma daidaita shi. Ya sanya shi nau'i biyu, namiji da mace." [TMQ 75:37-39] 2. Yaran da ake haifa ta hanyar kwafin halitta daga mace ba tare da namiji ba, ba su da uba. Haka kuma, ba za su sami uwa ba idan kwayar halittar da aka haɗa da tsakiyar sel an sanya ta a cikin mahaifar wata mace daban, ba wadda kwayar halittarta aka yi amfani da ita wajen kwafin ba. Wannan saboda mace wadda aka yi amfani da mahaifarta wajen dasa kwayar halittar ba ta fi wurin ajiyar kwayar ba. Hakan zai kai ga asarar wannan ɗan Adam, inda ba shi da uba ba shi da uwa. Wannan kuwa yana saɓa wa faɗin Allah (SWT), "Ya ku mutane! Mun halicce ku daga namiji da mace." [TMQ 49:13] Haka kuma faɗin Allah (SWT), "Ku kira su da sunayen ubanninsu, wannan shi ne mafi adalci a wurin Allah." [TMQ 33:5] 3. Asarar zumunci. Musulunci ya wajabta kiyaye zumunci da ci gaba da shi. Ibn Abbas ya ce Manzon Allah (SAW) ya ce, "Duk wanda ya yi ikirarin zuriya ta haihuwa ga wanda ba ubansa ba, ko ya bi wanda ba nasa ba, to la'nar Allah, da mala'iku, da dukkan mutane ta tabbata a kansa." (Ibn Majah ne ya ruwaito shi).

1. The production of children in this manner is different from the natural way that Allah (SWT) made humans to reproduce their offspring. Allah (SWT) says, “And that He (Allah) created the pairs, male and female. From Nutfah (drops of semen - male and female discharges) when it is emitted.” [TMQ 53:45-46] Allah (SWT) also says, “Was he not a Nutfah (drops of semen) poured forth? Then he became a clot; then (Allah) shaped and fashioned (him) in due proportion. And made him in two sexes, male and female.” [TMQ 75:37-39] 2. The children who are born out of cloning females, without a male, have no fathers. In addition, they will not have mothers if the egg that was merged with the nucleus of the cell was placed in the womb of a female different from that female whose egg was used in the cloning process. This is the case because the female whose womb was used to implant the egg is no more than a place to house the egg. This will lead to the loss of that human, where he has no father and no mother. This contradicts the saying of Allah (SWT),"O mankind! We have created you from a male and a female.” [TMQ 49:13] And also His (SWT) saying, “Call them by the names of their fathers, that is more just in the sight of Allah.” [TMQ 33:5] 3. Loss of kinship. Islam has obligated preserving affinity and maintaining it. Ibn Abbas said that the Prophet of Allah (SAW) said, “Whoever claims relationship by birth to other than his father or belonged to other than those he belongs to, then the curse of Allah, the Angels, and all the people be upon him.” (Narrated by Ibn Majah).

Abu 'Uthman an-Nahri ya ce ya ji Sa'd da Abu Bakrah kowannensu yana cewa sun ji kuma sun fahimta daga Muhammad ﷺ yana cewa: "Duk wanda ya yi da'awar cewa shi ɗan wani ne ba mahaifinsa ba, alhali ya san cewa ba mahaifinsa ba ne, to Aljannah ta haramta a gare shi." (Ibn Majah ne ya ruwaito shi).

Abi ‘Uthman an-Nahri said that he heard Sa’d and Abu Bakrah each of them saying that they had heard and understood from Muhammad (SAW) saying, “Anyone who makes a claim for somebody other than his father and he knows that he is not his father, then Paradise is forbidden for him.” (Narrated by Ibn Majah).

Abu Hurayrah ya kuma ruwaito cewa ya ji Manzon Allah ﷺ yana cewa (lokacin da aka saukar da ayar la'ani), "Duk wata mace da ta gabatar wa wasu mutane da wani zuriya wadda ba tasu ba, to ita ba ta da wata alaka da Allah kuma ba za ta shiga Aljanna ba; kuma duk wani namijin da ya ki amincewa da dansa alhali yana kallonsa, Allah ba zai bayyana kansa gare shi ba kuma Allah zai wulakanta shi a gaban al'ummomin farko da na karshe." [Al-Darimi ne ya ruwaito shi].

Abu Hurayrah also narrated that he heard the Prophet of Allah (SAW) saying (when the verse of cursing was revealed),"Any woman who introduced to some people an offspring that does not belong to them, then she has nothing to do with Allah and she will not enter Paradise; and any man who denies his son while looking at him, Allah will not reveal Himself to him and Allah will disgrace him in front of the first and last generations.” [Narrated by Al- Darimi].

Kwafin halittar da ke nufin samar da mutane masu fice ta fuskar hankali, ƙarfi, lafiya da kyan gani zai nufi zaɓen mutane masu waɗannan halaye daga cikin maza da mata, ko suna auren juna ko ba su yi aure ba. Sakamakon haka, za a ɗauki ƙwayoyin halitta daga maza masu halayen da ake buƙata, a ɗauki ƙwai daga zaɓaɓɓun mata a kuma sanya su a cikin zaɓaɓɓun mata. Wannan zai kai ga asarar dangantakar iyali da gauraya nasaba.

The cloning which aims at producing people who are outstanding in terms of their intelligence, strength, health, and beauty would mean choosing the people with characteristics among the males and the females regardless of if they were married couples or not. As a result, the cells would be taken from the males who had the required characteristics, and the eggs would be taken from selected women and implanted in selected women. This would lead to the kinship being lost and mixed.

4. Samar da yara ta hanyar kwafi (cloning) yana hana a aiwatar da yawancin hukunce-hukuncen shari'a, kamar hukunce-hukuncen aure, zumunci, nafaqa, uba, da, gado, reno, Mahārim da 'Uṣbah (haramcin dangantakar jini) da kuma wasu hukunce-hukuncen shari'a da yawa. Nasaban zai gauraya ya bace. Wannan kuma yana gaba da hanyar halitta da Allah (SWT) ya halicci mutane da ita wajen haihuwa. Saboda haka, kwafin mutum (human cloning) haramun ne daga mahangar shari'a kuma ba a yarda da shi ba.

4. The production of children through cloning prevents applying many of the shari rules, such as the rules of marriage, kinship, alimony, fatherhood, sonship, inheritance, custody, Maharim and ‘Usbat (forbidden degrees of consanguinity) in addition to many other shari rules. The affinity would get mixed and would be lost. This goes against the natural way that Allah (SWT) has created people, in terms of reproduction. Therefore, human cloning is prohibited (Haram) from a shari perpective and it is not allowed.

Allah (SWT) ya ce, yana ambaton Shaidan la'ananne, "Zan umarce su su canza halittar Allah." [TMQ 4':119] Halittar Allah (SWT) ita ce fitra wadda Allah (SWT) ya halitta a cikin mutane tun lokacin haihuwa, da fitra

Allah (SWT) said quoting the cursed Satan, “I will command them to change the creation of Allah.” [TMQ 4’ :119] The creation of Allah (SWT) is the nature (fitra) which Allah (SWT) has created in people at birth, and the nature (fitra)

na haihuwar ɗan adam daga namiji da mace ta hanyar hadewar maniyin namiji da kwan mace. Dokar Allah (SWT) ita ce wannan tsari ya kasance tsakanin namiji da mace da ke da ingantacciyar yarjejeniyar aure. Ba yanayin halitta (fitra) ba ne haihuwa da haifuwa su samu ta hanyar kwafi (cloning). Haka kuma, wannan zai faru ne tsakanin namiji da mace waɗanda ba su da ingantacciyar yarjejeniyar aure da ke ɗaure su.

of reproduction of humans from a male and a female through the fertilisation of the sperm of the male with the egg from the female. The law of Allah (SWT) is that this process is to be done between a male and a female with a valid contract. It is not the nature (fitra) that reproduction and birth are achieved by cloning. This is in addition to the fact that this would happen between a male and a female who do not have a valid marriage contract that binds them.

A bayyana a fili cewa rubuce-rubucen shari'a na Musulunci na shekaru 1400 suna ba da amsoshi bayyanannu ga matsalolin da ke tasowa daga kwafin halittar mutum, wanda al'ummomin Yamma da kimiyya ba su iya amsawa ba. Ya kamata Musulmi su yi amfani da kowace dama wajen nuna rashin iyawar Sakularizim da kimiyya wajen yanke hukuncin da'a ga al'umma.

Clearly, the 1400 year old legal texts of Islam present unambiguous answers to issues arising out of human cloning, which Western societies and science are unable to answer. Muslims should take every opportunity to highlight the inability of Secularism and science to make ethical judgements for society.

Disamba 8, 2005

December 8, 2005