GMOS: The Islamic Perspective

For centuries, humans have been (intentionally and unintentionally) tampering with nature in order to attain desired traits in organisms. These modifications can be traced back well over 4,000 years ago to when Egyptians experimented with and manipulated the process of fermentation (metabolic conversion of sugar to alcohol and carbon dioxide) in yeast to give rise to dozens of varieties of bread to suit their environment and satisfy their masses. Over time, these different methods of crossbreeding have led to the diverse and multitude of crops of the world today, including corn, grains, peppers, tomatoes, and papaya. However, this alternation in the genome of and transference of genes between organisms, or genetic engineering, is now occurring on a much more rapid and sophisticated scale. Using contemporary engineering technology, plant, animal and even viral and bacterial genes can now be inserted into a different species, permanently altering this host’s genotype (genetic makeup or DNA) and thus phenotype (physical traits) to give the host organism new traits which could not be achieved through traditional agricultural cross-breeding and hybridization.

There are many political, ethical, environmental, and cultural perspectives that one may take in regards to the controversial and multi-faceted subject of genetically-modified organisms (GMOs). In this article, the matter will be discussed through the lens of Islam. A GMO is the product of Recombinant DNA Technology, where the genome (genetic sequence) of an organism is altered through the introduction of a gene from a different organism.

One concern against GM products is that this modification violates the natural order of things as established by Allah (SWT). The Qur’an, as the ultimate source of guidance for Muslims, has many passages exalting nature and the bounties provided by Him for our sustenance and wellbeing (rizq), while stating His severe punishment against the one who transgresses His boundaries. In Sura An-Nisa, for example, Shaitan tells Allah (SWT) that “I will take of Your servants a portion marked off. I will mislead them and create in them false desires. I will order them to slit the ears of cattle and to change the (fair) nature created by God… Whoever forsaking God, takes Shaitan for a friend, has surely suffered a loss that is manifest” (An-Nisa 4:119). This passage, if taken literally, can be translated to the use of biotechnology in present times; the gene(s) of an animal, plant, or bacterium is used to alter the nature of God’s creations, perhaps resulting in His displeasure as a consequence. This may lead to an unbalanced ecosystem where all of the creature will undoubtedly suffer, due to the overproduction of GM crops at accelerated and even unmeasured rates. The introduction of harmful substances in our foods (such as toxins and allergens) that would cause detriment to our health in the long run, may also be a consequence of this tampering. One example of this is the introduction of pesticide toxins into crop bearing plants. While the intention was to make crops have natural defenses against harmful insects such as locusts, corn mites, weevils and other pests; the side effect is that beneficial insects such as butterflies and honeybees may suffer. Additionally, it is unknown as to what sorts of long-term impact the consumption of these sorts of crops will have on humans, as the advanced biotechnology is still fairly new and the insertion of genes into completely different species is a highly precarious process.

Finally, it is unknown whether the initial altruistic purpose for GM foods, to be produced and distributed to individuals suffering from hunger and poverty, are being trumped by more influential, monopolizing businesses, interested in personal and economical gain from industrializing GMOs. All of these reasons, thus, would conceive the status of GMOs as haraam. On the other hand, modern medicine has also undergone genetic modification, in fact, on a much more revolutionized scale; a large portion of vaccines to prevent and treat illnesses, antibodies for cancer treatments and other pharmaceutical drugs are all produced by genetic engineering [1]. If these are deemed acceptable, by religion and by society at large, how could GMOs not be conjectured in the same regard? The position of GMOs does take a more controversial stance, perhaps due to the severity and necessity for the advancement in medicine, often times dealing with life or death situations, upon which the ruling of Islamic law allows for exceptions to take place.

Food ultimately, is seen as a divine gift for mankind and providing food for the poor and hungry is, no doubt, one of the greatest acts for a Muslim to do. There is potential for GM products to provide new and improved foods that are safe, affordable, and more nutritional. “Golden rice” (rice genetically modified to provide beta-carotene, a precursor to Vitamin A), has been designed to alleviate Vitamin A deficiencies and prevent forms of blindness in vulnerable regions where malnutrition and dietary deficiencies are prevalent [2]. Crops have also been modified to be resistant to pests and to withstand unfavorable environmental conditions, leading to greater yields of the product and reducing the need for herbicides and pesticides therefore, minimizing damage to the environment. Thus, in this regard, further developments of GM foods, to address issues like world hunger and nutrition-related diseases, can be seen as altruistic and therefore, encouraged in Islam.

Similar to modernization of medicine, if modification of food is done to improve the quality and quantity and feed the poor and hungry, then the intellect, reasoning and scientific knowledge that has been provided for mankind by Allah (SWT) can be looked upon as a tool for helping others in need. One Hadith (Prophetic tradition) acknowledges the interaction between the Prophet Muhammad (PBUH) and Arab farmers who were crossbreeding date plants. At first the Prophet stopped them, telling them to let the dates grow naturally. However, when they did that, the yield of the crops was much less satisfactory so the Prophet allowed them to crossbreed the plants again, stating that “You are more knowledgeable in your worldly affairs” (Sahîh Muslim, 15/116). This allows one to see that there is not a strict religious parameter placed on all matters of the world, in fact, this manipulation of nature was even encouraged by the prophet, so long as it was for the good of the people and did not lead to harm.

According to the Islamic Jurisprudence Council (IJC), GM foods are permitted within the limits of Shariah law, as long as genes come from halal sources (genes from haraam sources, pork and its derivatives, toxic substances, and non-halal animals, are not in accordance with Shariah) and do not have harmful effects towards humans, animals, and the environment [3]. However, the position of GMOs transcends beyond simply being this conclusive statement of halal versus haraam. There is still too much uncertainty to reach a final decision regarding this matter. The impact of these upon our health is unclear for now, as GMOs have not been on the market long enough nor do we have enough scientific evidence to be able to determine their effects upon humans and animals.

Ultimately, it is up to the individual to decide whether they believe GM products are halal or haraam. As long as one educates himself or herself on this subject, strives to learn of the origin, content, and safety of the product, and ensures that the intentions are pure (not supporting organizations that monopolize agricultural trades), then the Muslim has done their part in following the guidelines set forth by sources of Islam.

1- http://www.globalchange.com/future-of-health-care.htm
2- http://irri.org/golden-rice
3- http://www.agbioworld.org/biotech-info/religion/halal.html

by Amna Haq

Amna Junaid Haq has a BS in Biology and is currently working on her graduate degree in the field of Nutrition and Dietetics.