“Mara tu maswali ya mapenzi, ya uamuzi, ya sababu au ya uchaguzi wa kitendo yanapojitokeza, sayansi ya kibinadamu hukosa majibu.” -- Noam Chomsky Mjadala kuhusu uundaji wa viumbe kwa njia ya kuiga (cloning) umefufuliwa upya, ukijikita katika masuala ya kimaadili ambayo wanasayansi, wataalamu wa uzazi, wanasiasa na viongozi wa dini wanajitahidi kuyafafanua kwa mtazamo wa mema na mabaya. Wanasayansi wanaounga mkono cloning wanasema kwamba tishu zinazotokana na viinitete vilivyoigwa zinaweza kuleta mafanikio katika matibabu ya magonjwa makali ya binadamu kama vile Parkinson, Motor Neuron na Kisukari. Kwa upande mwingine, Kanisa na wanaharakati wa kupinga utoaji mimba wanasema kwamba kuiga viinitete ni kuanzisha uhai, na kuvimaliza kisingizio chochote ni sawa na kumaliza uhai wa binadamu mwingine. Wanasiasa wa nchi za Magharibi nao wamegawanyika sana kati ya mitazamo hii miwili. Mwaka 2003, msemaji wa Ikulu ya Marekani alisema kwamba Rais George Bush alikipokea habari hizo kwa "wasiwasi mkubwa", na akaongeza kwamba habari hizo zinasisitiza haja ya sheria ya kupiga marufuku kabisa uundaji wa binadamu kwa njia hiyo nchini Marekani. Wakati huo huo, wanasiasa wengine, hasa wale walio na uhusiano wa karibu na kampuni za bayoteknolojia, ni wafuasi wakubwa wa cloning ya binadamu. Basi, ni nani aliye sahihi?

“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?

Watu wengi katika nchi za Magharibi wanaamini kwamba sayansi ina uwezo kamili wa kutoa ukweli kuhusu tabia za binadamu, ambao kwa upande wake unaweza kutumika kuongoza maisha ya watu. Mtazamo huu ni wa makosa kwa sababu fikra za kisayansi ni aina maalum ya fikra inayofaa tu kwa kuchunguza vitu vya kimaumbile chini ya hali za kimaabara. Chini ya hali hizi hakuna ukweli wa kimaadili unaofunuliwa wala kugunduliwa. Hii ni kwa sababu vitu vya kimaumbile havina sifa ya kimaadili iliyo ndani yake, ambayo wakati wa majaribio hujidhihirisha kama sahihi au si sahihi.

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.

Sayansi inaweza tu kutoa maelezo ya jinsi mambo yanavyofanya kazi, na haiwezi kujibu maswali kama 'je, hili ni sahihi?', au 'je, hili linapaswa kuruhusiwa?' Hoja hiyo hiyo inatumika kwa kile kinachoitwa utafiti wa kisayansi wa tabia ya binadamu. Binadamu hawazaliwi na kanuni ya kimaadili, wala vitendo vya binadamu havina sifa ya kimaadili ya asili inayomsaidia mwanasayansi kuamua kama kitendo ni sahihi au si sahihi. Kwa mfano, sayansi inaweza kueleza mchakato ambao uzazi hutokea, lakini je, inaweza kutuambia kama ni sahihi kuwa na mahusiano ya kimapenzi ndani ya ndoa au nje yake, kati ya kaka na dada, au kati ya mtu mzima na mtoto? Wale wanaochagua kujihusisha na mahusiano ya kimaharimu au kuwadhalilisha watoto kingono huitwa wapotovu na jamii huwachukia. Jambo kama hilo lilisemwa kuhusu mahusiano ya jinsia moja, hadi hivi karibuni, wakati maoni ya umma yalipobadilishwa na kufanya ushoga ukubalike kama wazo.

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.

Mwanasayansi kisha alipendekeza kwamba baadhi ya watu wanazaliwa na mwelekeo wa kupendelea watu wa jinsia moja. Ikiwa ingethibitishwa kwamba watu wanazaliwa na mwelekeo wa kufanya zinaa ya ndugu wa karibu, kuwanyanyasa kingono watoto au kuua, je, hilo lingeyafanya mambo hayo kuwa sahihi kwa namna yoyote? Je, jamii ingeyakubali vitendo hivyo kuwa vinakubalika?

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?

Sayansi haiwezi kutoa hukumu za kimaadili hasa kuhusu matendo ya binadamu, na haiwezi kamwe kutoa kanuni ya maadili kwa wanadamu. Kwa kweli, watu huishi kulingana na mtazamo fulani wa maisha, ambao huunda mielekeo yao na ladha zao.

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.

Mtazamo huu wa maisha unatokana na itikadi fulani, na hutoa mfumo mahususi unaowaunganisha watu pamoja ili kuzaa jamii yenye sifa zake bainifu. Itikadi pamoja na mtazamo wake wa maisha huzaa kanuni za maadili zinazosimamia jamii.

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.

Katika jamii za Magharibi, ni itikadi ya kidunia pamoja na mtazamo wake wa maisha unaotegemea manufaa ndio unaoamua lipi ni sahihi na lipi si sahihi. Kiutendaji, wanasiasa ambao ni wawakilishi waliochaguliwa na wananchi wanapewa jukumu la kuamua lipi ni sahihi na lipi si sahihi kwa niaba ya jamii. Wanasiasa wanaweza kuzingatia ukweli wa kisayansi au hoja kutoka vyanzo vingine wakati wa mchakato wa kutunga sheria, lakini hatimaye mtazamo wa Magharibi, yaani manufaa, ndio unaoamua maadili. Kwa hiyo ni jambo la kawaida kuona wanasiasa wa Magharibi wakikubali mitazamo ya kimaadili inayowapa wao na wafadhili wao manufaa makubwa zaidi. Kwa kawaida wafadhili wa mitazamo kama hiyo ni makundi yenye nguvu ya maslahi kama makampuni makubwa ya biashara, wenye viwanda matajiri na mashirika yenye ushawishi. Mara nyingi kuna mgongano kati ya makundi haya yenye nguvu kwa kuwa kila kundi linashindana kwa kuwashawishi wanasiasa ili walinde maslahi yake. Katika hali kama hizo, wanasiasa hutafuta uamuzi wa maelewano ili kuyatuliza makundi haya ya maslahi. Hata hivyo, katika kesi zote mbili hakuna juhudi za dhati zinazofanywa kutafuta ukweli; jambo kuu kwa pande zote ni kulinda maslahi yao. Kwa mfano, kuhusu suala la uklonishaji wa binadamu, chama cha New Labour cha Tony Blair, ambacho kina uhusiano wa karibu na kampuni za bayoteknolojia, kinaunga mkono uklonishaji wa binadamu, wakati makundi ya upinzani kama shirika la hisani la kupinga utoaji mimba, Life, linataka marufuku kamili ya aina zote za uklonishaji wa binadamu.

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.

Mwishowe, serikali ilitafuta msimamo wa kati na ikapitisha sheria inayounga mkono kuzaliana kwa viinitete vya binadamu (cloning of human embryos), lakini ikapiga marufuku kuzaliana kwa binadamu mzima. Huu ni msimamo wa kimaadili ambao hakika si sahihi, kwa sababu unashindwa kutoa jibu kwa swali la awali.

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.

Kasoro kubwa ya mtindo wa maisha wa Magharibi ni kwamba viwango vya kimaadili hubadilika na kubadilishwa kila mara kulingana na manufaa. Hakuna ukweli wala uongo wa kudumu, haki wala batili. Kile kinachoonekana kuwa uovu na cha kuchukiza katika zama fulani, hupongezwa na kutukuzwa katika nyakati nyingine. Chukua mfano wa masuala ya zinaa, ushoga, na watoto wanaozaliwa nje ya ndoa, au matumizi ya bangi. Yote haya yalichukiwa zamani, lakini sasa yamekubalika na jamii.

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.

Vivyo hivyo hivyo, kile ambacho watu wanakiona kuwa ni kibaya kinaonekana na watu wengine wanaoshiriki maadili hayo hayo kuwa ni sahihi. Kwa mfano, Wazungu wa Ulaya wanaona adhabu ya kifo kuwa ni ya kikatili, huku Wamarekani wakiitetea kama aina ya adhabu ya kistaarabu. Hali hii inawafanya watu wapoteze imani katika viwango vya kimaadili, na hatimaye jamii inakuwa imefilisika kimaadili na kudhoofika.

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.

Katika Uislamu, ukweli na uongo, haki na batili, vimebainishwa wazi na hazibadiliki kwa sababu ya zama, mahali wala watu.

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

Sheria za Kiislamu au viwango vya maadili katika Uislamu ni vya kudumu na havizunguki maslahi wala havibadilishwi na mazingira. Hii ni kwa sababu itikadi ya Kiislamu inamtambua Mungu peke yake kuwa Mtawala, wala si binadamu. Mungu peke yake ndiye mwamuzi wa lililo sahihi na lililo potofu. Hii inamaanisha kwamba vitendo vyote vinavyofanywa na Waislamu, au hukumu zote zinazotolewa na Waislamu kuhusu mambo au matukio, lazima zilingane na Uislamu.

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.

Uislamu haukumwacha binadamu bila mwongozo katika maisha haya. Kinyume chake, Uislamu unatoa njia kamili na pana ya maisha kupitia Qur'ani na Sunnah ya Mtume wa Allah ﷺ. Matini za kisheria zinazopatikana katika Qur'ani na Sunnah zina uwezo mkubwa wa kutosha kushughulikia matatizo yote ya kibinadamu. Hii ni kwa sababu matini za kisheria za Uislamu zina uwezo mkubwa wa kuzalisha suluhisho nyingi kwa matatizo yanayokabili binadamu, bila kujali aina ya tatizo au ugumu wake. Basi, mtazamo wa Uislamu kuhusu uigaji wa viumbe (cloning) ni upi?

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?

Lengo la kuiga (cloning) katika mimea na wanyama ni kuboresha ubora na kuongeza tija, na pia kupata tiba ya asili kwa magonjwa mengi ya kawaida ya binadamu, hasa yale makali, badala ya kutumia dawa za kemikali ambazo zina madhara mabaya kwa afya ya binadamu.

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.

Uboreshaji wa ubora wa mimea na wanyama pamoja na kuongeza tija si jambo lililokatazwa kwa mtazamo wa Sharia, bali ni miongoni mwa mambo yaliyoruhusiwa.

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.

Pia, matumizi ya mimea na cloning ya wanyama kwa ajili ya kutibu magonjwa ya binadamu, hasa magonjwa makali, yanaruhusiwa katika Uislamu. Hata yanapendekezwa, kwa sababu kutafuta tiba ya magonjwa kunapendekezwa, na kutengeneza dawa za kutibu pia kunapendekezwa. Imam Ahmad anasimulia kutoka kwa Anas kwamba Nabii ﷺ alisema: "Allah (S.W.T) ameumba ugonjwa na tiba. Basi tafuteni tiba." Kwa hiyo, inaruhusiwa kutumia mchakato wa cloning kuboresha ubora wa mimea na kuongeza uzalishaji wake. Pia inaruhusiwa kutumia mchakato wa cloning kuboresha ubora wa ng'ombe, kondoo, ngamia, farasi na wanyama wengine, ili kuongeza uzalishaji wa wanyama hawa na idadi yao, na kutumia hilo kutibu magonjwa mengi ya binadamu, hasa yale makali.

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.

Hii ndiyo hukmu kuhusu kuiga (kuklonisha) mimea na wanyama. Kuhusu kuwaiga (kuwaklonisha) binadamu, hukmu yake ni kama ifuatavyo:

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

Kwa uigaji wa kiinitete (cloning) wa fetasi, zaigoti huundwa tumboni mwa mke kutokana na manii ya mume na yai la mke.

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.

Zaigoti hiyo kisha hugawanyika katika seli nyingi, ambazo zinaweza kugawanyika na kukua. Seli hizi hugawanyika kwa namna ambayo kila seli inakuwa kiinitete peke yake, kama nakala ya zaigoti ya awali. Kisha, ikiwa zingepandikizwa kwenye tumbo la mwanamke wa kigeni au kwenye tumbo la mke wa pili wa mume, aina hizi mbili za uklonishaji zingekatazwa (Haram) kwa sababu hilo lingesababisha kuchanganyika kwa nasaba. Kisha, lingesababisha kupotea kwa nasaba, na Uislamu umekataza jambo hili.

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.

Ikiwa, kwa upande mwingine, zaigoti moja au zaidi kati ya hizi zingepandikizwa kwenye tumbo la mke (ambaye ndiye chanzo cha seli ya awali), basi aina hii ya kloni ingeruhusiwa (Halal). Hii ni kwa sababu ni kuzidisha kwa zaigoti, ambayo ilikuwepo kwenye tumbo la mke kupitia utaratibu wa kitabibu wa kuleta mapacha wanaofanana. Hii ndiyo kanuni kuhusu kloni ya kiinitete.

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.

Kuhusu kuumba binadamu kwa njia ya cloning, inaweza kufanyika kwa kuchukua seli ya mwili kutoka kwa mwanamume, kutoa kiini chake, kisha kuiunganisha na yai la mwanamke baada ya kuondoa kiini cha yai hilo lenyewe.

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.

Kiini hiki cha kiume katika yai la kike kingehamishiwa kwenye tumbo la mwanamke ili kujigawanya na kukua. Hivyo, kingekuwa kijusi kisha mtoto, ambaye ni nakala ya mwanamume asili ambaye kutoka mwilini mwake seli ilichukuliwa. Pia, uklonaji ungeweza kufanyika kwa wanawake pekee bila haja ya mwanamume. Hili hufanyika kwa kuchukua seli kutoka mwili wa mwanamke na kutoa kiini chake ili kukiunganisha na yai la mwanamke. Kisha, yai hupandikizwa kwenye tumbo la mwanamke baada ya kuunganishwa na kiini cha seli, ili likue na kuwa kijusi kisha mtoto, ambaye ni nakala ya mwanamke ambaye kutoka kwake seli ilichukuliwa. Hivi ndivyo kilichotokea kwa Dolly, kondoo, ambapo kiini kilichukuliwa kutoka seli ya titi la kondoo. Kisha, vipengele vinavyohusiana na titi vilitolewa kutoka kwenye kiini hiki na kiini kiliwekwa kwenye yai la kondoo baada ya kuondoa kiini chake chenyewe. Seli hiyo iliwekwa kwenye tumbo la kondoo ili izidi kuongezeka na kukua, na kuwa kijusi. Dolly, kondoo, alizaliwa kama nakala kamili ya kondoo wa kwanza ambaye seli ilichukuliwa kutoka kwake.

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.

Kuunda binadamu kwa njia ya cloning, awe wa kiume au wa kike, kukifanyika, kungekuwa janga kubwa kwa dunia. Hali hiyo ingekuwa hivyo iwe lengo ni kuboresha ubora, kuchagua mtoto atakayekuwa mwerevu zaidi, mwenye nguvu zaidi, shujaa zaidi, mwenye afya zaidi au mzuri zaidi, au iwe lengo ni kuongeza idadi ili kuongeza watu au kuifanya nchi kuwa na nguvu zaidi. Imekatazwa kwa sababu zifuatazo:

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. Uzalishaji wa watoto kwa njia hii ni tofauti na njia ya asili ambayo Allah (SWT) alimuumba binadamu kuzaliana na kuzalisha watoto wao. Allah (SWT) anasema: "Na kwamba Yeye ndiye aliyeumba jozi, mume na mke. Kutokana na Nutfah (matone ya manii - utokaji wa kiume na wa kike) inapomwagwa." [TMQ 53:45-46] Allah (SWT) pia anasema: "Je, hakuwa Nutfah (tone la manii) lililomwagwa? Kisha akawa pande la damu; kisha (Allah) akamuumba na kumtengeneza kwa mpangilio sahihi. Na akamfanya jinsia mbili, mume na mke." [TMQ 75:37-39] 2. Watoto wanaozaliwa kwa kuiga (cloning) kutoka kwa wanawake bila mwanamume hawana baba. Zaidi ya hayo, hawatakuwa na mama pia ikiwa yai lililounganishwa na kiini cha seli liliwekwa katika tumbo la mwanamke mwingine tofauti na yule ambaye yai lake lilitumika katika mchakato wa kuiga. Hii ni kwa sababu mwanamke ambaye tumbo lake lilitumika kupandikiza yai si zaidi ya mahali pa kuhifadhi yai hilo. Hili litamfanya binadamu huyo apotee, asiwe na baba wala mama. Hili linapingana na kauli ya Allah (SWT): "Enyi watu! Tumewaumba kutokana na mwanamume na mwanamke." [TMQ 49:13] Na pia kauli yake (SWT): "Waiteni kwa majina ya baba zao, hilo ndilo lenye uadilifu zaidi mbele ya Allah." [TMQ 33:5] 3. Kupotea kwa nasaba (ukoo). Uislamu umewajibisha kuhifadhi undugu na kuudumisha. Ibn Abbas alisema kwamba Mtume wa Allah (SAW) alisema: "Yeyote anayedai nasaba ya kuzaliwa kwa mwingine asiyekuwa baba yake, au akajinasibisha na asiyekuwa wale ambao yeye ni wao, basi laana ya Allah, Malaika, na watu wote iwe juu yake." (Imepokewa na Ibn Majah).

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).

Abi ‘Uthman an-Nahri alisema kwamba alimsikia Sa’d na Abu Bakrah wote wawili wakisema kwamba walisikia na kuelewa kutoka kwa Muhammad ﷺ akisema, “Yeyote anayedai kuwa mtoto wa mtu mwingine asiyekuwa baba yake, na anajua kwamba si baba yake, basi Pepo imekatazwa kwake.” (Imepokewa na Ibn Majah).

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 pia alisimulia kwamba alimsikia Mtume wa Allah ﷺ akisema (wakati aya ya laana ilipoteremshwa): "Mwanamke yeyote atakayewaingizia watu mtoto ambaye si wao, basi hana uhusiano wowote na Allah, wala hataingia Peponi; na mwanaume yeyote atakayekataa mwanawe huku akimwangalia, Allah hatajidhihirisha kwake, na Allah atamdhalilisha mbele ya viumbe wa kwanza na wa mwisho." [Amesimuliwa na Al-Darimi].

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].

Lengo la kuiga (cloning) linalolenga kuzalisha watu wanaojitokeza kwa akili, nguvu, afya na uzuri wao wangemaanisha kuchagua watu wenye sifa hizo miongoni mwa wanaume na wanawake, bila kujali kama ni wanandoa waliofunga ndoa au la. Matokeo yake, seli zingechukuliwa kutoka kwa wanaume wenye sifa zinazohitajika, na mayai yangechukuliwa kutoka kwa wanawake waliochaguliwa na kupandikizwa kwa wanawake waliochaguliwa. Hili lingesababisha kupotea na kuchanganyika kwa nasaba (ukoo).

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. Uzalishaji wa watoto kupitia kuiga (cloning) unazuia kutumika kwa hukumu nyingi za Sharia, kama vile hukumu za ndoa, undugu, matunzo ya mtoto (nafaka), ubaba, watoto wa kuzaliwa, urithi, malezi, Mahram na 'Usbat (ndugu wa karibu wasioruhusiwa kuoana), pamoja na hukumu nyingine nyingi za Sharia. Ukoo wa mtu ungechanganyika na kupotea. Hili linapingana na njia ya asili ambayo Allah (SWT) amewaumba watu, kwa upande wa uzazi. Kwa hiyo, kuiga binadamu (human cloning) ni haramu kwa mtazamo wa Sharia na hairuhusiwi.

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) amesema akimnukuu Shetani aliyelaaniwa, "Hakika nitawaamrisha wabadilishe uumbaji wa Allah." [TMQ 4:119] Uumbaji wa Allah (SWT) ni maumbile (fitra) ambayo Allah (SWT) amewaumbia watu tangu wanapozaliwa, na maumbile (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)

Uzazi wa binadamu hutokea kutoka kwa mwanamume na mwanamke kwa kurutubishwa kwa mbegu ya mwanamume na yai la mwanamke. Sheria ya Allah (SWT) ni kwamba mchakato huu ufanyike kati ya mwanamume na mwanamke wenye mkataba halali wa ndoa. Si kwa asili (fitra) ya binadamu kwamba uzazi na kuzaliwa vipatikane kwa njia ya kuiga (cloning). Zaidi ya hayo, hili lingetokea kati ya mwanamume na mwanamke ambao hawana mkataba halali wa ndoa unaowafunga.

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.

Dhahiri ni kwamba maandiko ya kisheria ya Uislamu yenye umri wa miaka 1400 yanatoa majibu yasiyo na utata kwa masuala yanayotokana na kuunda binadamu kwa kuiga (cloning), ambayo jamii za Magharibi na sayansi hazina uwezo wa kuyajibu. Waislamu wanapaswa kutumia kila fursa kuonyesha kutoweza kwa Usekula na sayansi kutoa hukumu za kimaadili kwa jamii.

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.

Desemba 8, 2005

December 8, 2005