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This fatwa states that the genetic modification of flora, fauna, and microbes is permissible (mubah), provided that such modification:

1. is conducted for human benefit;
2. is not hazardous for either human beings or the environment; and
3. does not involve the use of human genes or other human body parts.

Genetically-modified flora is deemed halal and permitted for use, provided that it:

1. is of benefit; and
2. is not hazardous.

Genetically-modified fauna is halal, provided that:

1. the animal is fit for human consumption;
2. it is of benefit; and
3. it is not hazardous.

The use of genetically-modified organisms in food, medicine, and cosmetics is halal, provided that it:

1. is of benefit;
2. is not hazardous; and
3. does not derive from forbidden (haram) sources.

A baby produced through medical intervention by the sperm and egg of duly wedded couples (without involving a third party) is permissible under Islamic law. However, surrogacy is not allowed because marriage is the only means through which children should be produced under Islamic law. Surrogacy is likely to give rise to innumerable legal problems regarding paternity and maternity of the surrogate children, the relationship between actual children and surrogate children, and inheritance rights.

A child born out of wedlock is typically not entitled to paternity recognition in Morocco. In an unprecedented move, the First Instance Family Court in Tangiers recognized the familial relationship connecting a father to his biological daughter. The Court also required the man to pay 100,000 MAD (10,500 USD) to the child through her mother for the material and moral harms caused to the child from denial of paternity or familial relations. The defendant appealed the judgment. On October 9, 2017, the Tangiers Court of Appeals overturned the First Instance Court decision, rejecting the DNA tests and any recognition of familial relation. The Court also invalidated the lower court’s use of international conventions, explaining that the child is so foreign to her father that the possibility of their future marriage would not be overruled.

Resolution 100/2/10 on Human Cloning (“Resolution”) cites primarily to the Qur’an, only once cites to hadith, and otherwise relies heavily upon uncited scientific definitions and experiments. The Resolution begins with a two-page preamble, providing an overview of Qur’anic excerpts that describe the purity of God’s creation of man and proscribe manipulations and interventions in God’s creation. The Resolution then defines ‘cloning’ as either cloning by division or nuclear transfer—both of which depend upon an intervention in the divine process of creation. Finally, the Resolution concludes that “[i]t is prohibited to clone human being[s], such as in the above-mentioned two cases or by any other method that results in the multiplication of human specie[s].”

In a Q&A fatwa format, Ayatullah Sayyid Ali Husaini Sistani is asked whether it is permissible to slaughter an animal, based on the Islamic halal rituals, that has been stunned before slaughter. It is noted that this way of slaughtering an animal–using the technology to stun– the animal has become common. The answer published is yes.  

In two Q&A fatwas, Ayatollah Nasir Makarim Shirazi is asked about the permissibility of electrical shock to the animal (stunning) before zibh (ritual slaughter). Ayatollah Nasir Makarim Shirazi allows for such conduct as long as the animal is not dead as a result of stunning. He goes one step further in calling stunning the animal a preferred method if it is proven that it reduces the pain of the animal.

Resolution 90/7/9 (“Resolution”) cites primarily to a compendium of “research papers forwarded to the [IIFA] on the subject of AIDS” and to the Qur’an.  The Resolution addresses six different issues relevant to the treatment of individuals diagnosed with AIDS: (1) it is not necessary to isolate patients; (2) deliberate transmission of AIDS to a healthy individual is haram—Shari’a proscribed—and is “considered among the major evil sins and transgressions”; (3) abortion of a fetus by a mother infected with AIDS is impermissible; (4) it is permissible for a mother infected by AIDS to retain custody of her child and to breastfeed her child; (5) it is permissible for a wife to seek separation from a husband infected with AIDS; and (6) AIDS is considered terminal according to Shari’a when “all of its symptoms are present and the victim is no longer capable of carrying out ordinary living, and death is imminent.”

Resolution 16 (4-3) (“Resolution”) cites primarily to a compendium of “studies on the subject of [a]rtificial insemination” and the testimonies of “experts and physicians.” The Resolution enumerates seven known methods of artificial insemination. The first five of those seven methods are “absolutely prohibited… due to ensuing consequences manifested in confusion about parenthood and loss of motherhood and other Shari’a prohibited matters.”  The sixth and seventh methods of artificial insemination are permissible in cases of necessity. 

This fatwā recognizes the importance of scientific advancement, but with limitations in regards to cloning. The fatwa declares the position of the Shari'a on the issue, as forbidding the cloning of human beings; but permitting the use of cloning techniques and genetic engineering in the fields of microbiology, botanic and zoology, albeit with limitations. 

The Malaysian Islamic Development Department (Jakim) recently shared a post on its Facebook account reminding a 2015 fatwā by the Special Meeting of the Fatwa Committee of the National Council for Islamic Religious Affairs Malaysia declaring the use of electronic cigarettes impermissible under Islamic law.