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Justice as a Principle of Islamic Bioethics

The principalist approach to biomedical ethics, proposed by two American bioethicist (Beauchamp and Childress 2001), as a cultural sensitive approach, is broadly accepted and discussed among Muslim scholars, especially in Iran (Larijani and Zahedi 2007). According to this approach, the four general principles of biomedical ethics are: 1) respect for autonomy, 2) beneficence, 3) non-maleficence, and 4) justice. As a matter of fact, one can easily find all these universal principles, not only in the Holy Qur’an and among the “sayings” of the Prophet (Atighetchi 2007) , but also in teachings of many other great Muslim scholars throughout the history (Aksoy and Tenik 2002). The main difference in this regard, between Western and Islamic schools of thought, is about the order and hierarchy. Although an order is not proposed by the aforementioned authors, in the western liberal–democratic paradigm, autonomy has a sort of priority over three other principles. Among Muslim scholars and healthcare providers, however, it is justice that takes priority (Atighetchi 2007). Justice became one of the most important topics of discussions and controversies among Muslim scholars from the early ages of the history of Islam (from the first century of Islamic calendar), partly because of the great importance paid to justice by the Holy Qur’an. About 16 verses of Holy Qur’an are about justice (Motahari 1981). According to these verses: