Science and Religion Studies

Science and Religion Studies

A Comparative Study of the Abrahamic Religions' Perspectives on Genetics and Gene Therapy

Document Type : Review article

Authors
Amirhesan Yahyapour 1
Setayesh sadat Hosseini 2
Mohammad Mehdi Yaghoobi 3
Nahid Askari 4
1 Dept of biotechnology, Graduate University of Advanced Technology, Kerman,, Iran
2 Dept of biotechnology, Graduate University of Advanced Technology,, Kerman,, Iran
3 Graduate University of Advanced Technology,, Kerman,, Iran
4 Associate Professor of Genetics, Graduate University of Advanced Technology, Kerman, Iran
10.30465/srs.2026.50536.2186
Abstract
Abstract
The science of genetics is defined as the transfer of biological material from one cell to another or across generations. Religious scholars were among the first to challenge and critically examine this science, as the public's acceptance of genetic hypotheses is often contingent upon their beliefs and creeds. Consequently, religion plays a fundamental role in shaping societal attitudes and perspectives. This study aims to investigate the viewpoints of major religions, with a particular focus on Islam, concerning the science of genetics. Findings indicate that while Christianity and Judaism express the most significant opposition to gene therapy, Islam, in contrast, regards it as a permissible method for correcting or eliminating incurable diseases and sanctions all its forms. There are narrations in Islamic tradition that allude to genetics and the transmission of traits, which hold considerable importance. This perspective views science as a way to improve human life; however, it strictly prohibits its misuse and establishes regulations to prevent the corruption and oppression that would arise from non-compliance.
Keywords: Genetics, Gene Therapy, Cloning, Islam, Christianity

Introduction
Remarkable advancements in genetic science, particularly in the fields of genetic engineering and gene therapy, have opened new horizons for treating diseases and improving the quality of human life. These technologies, which involve the manipulation, modification, or replacement of defective genes, hold the potential to cure previously intractable genetic disorders. However, the ability to intervene in the most fundamental codes of life has raised profound ethical and philosophical questions. On one hand, these technologies contribute to producing better food, reducing undesirable traits, and treating diseases. On the other hand, critics have raised serious concerns, citing reasons such as altering creation and the potential for corruption on Earth (Bastani & Rezai, 2020; Rousta Sadrabadi et al., 2018). Since religions play a fundamental role in shaping the value systems of societies and individuals' attitudes towards emerging phenomena, examining their perspectives in this area is essential. This article, using a comparative approach, analyzes and evaluates the positions of the Abrahamic religions (Islam, Christianity, and Judaism) regarding genetic science, gene therapy, and cloning. The main objective is to elucidate the ethical and jurisprudential frameworks of each religion through their specialized bodies, identify points of commonality and divergence, and understand the theological reasons behind each viewpoint to determine which of these religions adopts a more restrictive or flexible approach in this domain (Bahrami Khoshkar, 2012).

Materials & Methods
This research was conducted using a descriptive-analytical and comparative method. Data was collected from authoritative library and documentary sources. The primary materials for this study include the sacred texts of each religion, their interpretations, and, specifically, the opinions and fatwas of contemporary religious authorities and jurisprudential institutions.

In Judaism, reference has been made to the body of Halakhic laws, the writings of rabbis, and the positions of Jewish bioethics institutions.



In Christianity, official statements from the Vatican, positions of the Orthodox Churches, and the views of prominent theologians from various Protestant denominations have been examined.
In Islam, the verses of the Holy Quran, Prophetic hadiths, jurisprudential principles, and the fatwas of Shia Maraji' (sources of emulation) and Sunni religious institutions (such as Al-Azhar University in Egypt) have been analyzed.

The research method is based on a systematic comparison of these views in three key areas: somatic cell gene therapy, germline gene therapy, and therapeutic and human cloning.

Discussion and Result
The results of the comparative analysis indicate a spectrum of views, from conditional acceptance to staunch opposition, rooted in the theological principles of each religion. The prevailing approach in Judaism, based on the principle of "the duty to heal" and the human obligation to preserve life, is positive. Most Jewish thinkers permit gene therapy for improving life, arguing that this act is not considered a forbidden mixing of species (Rahmani Manshadi & Jafari Nadoushan, 2018). Regarding germline cells, many also deem it permissible for preventing severe hereditary diseases, citing that the embryo in its early stages lacks full human personhood. Furthermore, due to the high prevalence of certain genetic diseases in the Ashkenazi Jewish population, this community has been very active in human genetics research (Charrow, 2004).
In Christianity, the attitude is considerably stricter. While the Catholic Church accepts somatic cell gene therapy, it strongly opposes any manipulation of germline cells and all forms of human cloning, citing the violation of human dignity, the usurpation of God's role, and the destruction of the family institution (Islami, 2005). The Orthodox denomination, citing the necessity of respecting the dignity of the fetus, does not permit the therapeutic type (Moeinifar, 2012). Conservative or Evangelical Protestants also consider this practice immoral, believing it destroys the divine and sacred aspect of life (Jones, 2001). In contrast, liberal branches of Protestantism hold a more flexible position. A common thread among almost all Christian denominations is the firm distinction between "therapy" and "enhancement," the latter of which they deem unacceptable (Panuntun, 2020).
Finally, Islam, with its emphasis on acquiring knowledge and utilizing divine blessings to improve life, has a supportive yet regulated approach. The overwhelming majority of Shia and Sunni jurists consider gene therapy for treating diseases to be permissible (ja'iz) and even recommended (mustahabb). Although some opponents view this as interference in God's creation (Rahmani Manshadi & Jafari Nadoushan, 2018), the argument of "changing God's creation" (An-Nisa/119) is rejected by most exegetes. In Islamic tradition, there are also hadiths indicating the influence of heredity (Faiz Kashani; Helli). Ayatollah Khamenei has stressed the importance of this technology and has confirmed its permissibility provided it does not cause significant harm. On the other hand, Al-Azhar University in Egypt also permits research aimed at diagnosis and treatment but opposes the enhancement of physical characteristics. While there are differing jurisprudential views in Islam, most jurists seek a middle ground to balance therapeutic needs with ethical principles (Qanbarpoor & Naqibi, 2022). Based on the jurisprudential principle of "the presumption of permissibility" (Asl al-Ibahah), some jurists consider genetic procedures to be without religious prohibition (Basiri & Gohari, 2014; Mortazavi Rad et al., 2020). Islam strictly forbids any use of this technology that would disfigure the beautiful face of creation (Javadi Amoli) or be used to create biological weapons (Bastani & Rezai, 2020).

Conclusion
All three Abrahamic religions converge on accepting somatic cell gene therapy for the purpose of treating disease. This shared position demonstrates the precedence of the principle of preserving life and alleviating human suffering in these faiths. The main point of divergence begins with issues related to germline manipulation, embryo research, and cloning, which are directly linked to the ontological and ethical status of the fetus. Christianity, by ascribing full human personhood to the embryo from the moment of conception, adopts the strictest position. Judaism and Islam, with a developmental view of the fetus, exhibit greater flexibility. Among them, it appears that Islam, by relying on flexible jurisprudential principles, has a broader capacity for accepting genetic technologies, provided they are employed within the framework of ethics, justice, and the supreme interests of humanity.
Keywords
Genetics
Gene Therapy
Cloning
Islam
Christianity
Bahrami Khoshkar, M. (2012). Fiqh Council or Fatwa in Deriving Sharia Laws. Journal of Islamic government 64(17), 33-56. https://www.noormags.ir/view/fa/articlepage/1009127
Basiri, h., & Gohari, m. (2014). The Role of Heredity in the Destiny of Human from the Viewpoint of Quran and Hadith. Seraje Monir, 4(13), 105-128. https://doi.org/10.22054/ajsm.2013.295
Bastani, F., & Rezai, M. (2020). Jurisprudence and Genetic Engineering First National Conference on Law, Jurisprudence and Culture, https://civilica.com/doc/1019045
Charrow, J. (2004). Ashkenazi Jewish genetic disorders. Familial cancer, 3, 201-206. https://doi.org/10.1007/s10689-004-9545-z
Faiz Kashani, M. M. The White Argument in the Refinement of Life (Vol. 3).
Helli, M. i. I. Al-Sara'ir Al-Hawi for the Liberation of Fatwas (Vol. 2).
Islami, S. H. (2005). Simulation in Catholicism. Seven Heavens, 27(7), 55-96. https://www.noormags.ir/view/ar/articlepage/110306
Javadi Amoli, A. A. Islam and the Environment.
Jones, J. C. (2001). A Protestant perspective on the new genetics: are people and institutions of faith prepared to lead? St Thomas Law Rev, 13(4), 927-934. PMID: 12661582
Moeinifar, M. (2012). Cloning from Orthodox and Protestants [Review]. Iranian Journal of Medical Ethics and History of Medicine, 5(2), 10-23. http://ijme.tums.ac.ir/article-1-5040-fa.html
Mortazavi Rad, S. H., Dehaghi, M. R., Abbasian, R., & Nikyar, H. R. (2020). Tamali emphasizes the approach of Imamiyya jurisprudents by emphasizing the opponents of genetic actions Journal of Islamic Jurisprudence and Law, 13(25), 287-312. http://sanad.iau.ir/fa/Article/812940
Panuntun, D. F. (2020). Christian Ethics Toward Crispr Cas-9 Gene Editing for Human Being. ICCIRS 2019: Proceedings of the First International Conference on Christian and Inter Religious Studies, ICCIRS 2019, December 11-14 2019, Manado, Indonesia,
Qanbarpoor, B., & Naqibi, S. A. (2022). Studying the jurisprudential decree of genome editing for therapeutic purposes Medical Fighh Journal, 14(44), 1-14. https://doi.org/10.22037/mfj.v14i44.38275
Rahmani Manshadi, H., & Jafari Nadoushan, A. A. (2018). Juridical-Legal Basics of Gene Therapy Legitimacy in Monotheistic Religions [Original Article]. Medical Law Journal, 11(43), 7-21. http://ijmedicallaw.ir/article-1-794-fa.html
Rousta Sadrabadi, H., Jafari Khosrowabadi, N., & Soleimanipaytalq, S. (2018). Genetic Engineering in the View of Jurisprudence and Positive Law. Quran, Islamic Jurisprudence and Law, 9(5), 89-118. https://www.noormags.ir/view/fa/articlepage/1588123
Science and Religion Studies
Volume 16, Issue 2
February 2026