4 6 S p i r i t ua l i t y S t u d i e s 5 - 2 Fa l l 2 0 1 9 When we compare our total research in Slovakia and the Czech Republic on the Islamic reproductive bioethics knowledge among students, we clearly see, that the best results by far were obtained by our mature students aged 50 and over, what we consider to be both amazing – regarding their age, health condition, and the level of knowledge; but also sad – regarding the level of knowledge among day-time university students. Why are were interested in the knowledge of marriage, family planning, fertility awareness, usage of medically assisted reproduction and induced abortion (Zegers-Hochschild, Adamson and Dyer et al. 2017, 1786–1801) ergo reproductive bioethics (Vivoda 2018, 99–113) in Islam among students at all? In the context of intense clash of cultures and religions, especially Christianity (Šoltés 2017, 17–86) and Islam in Europe, we are obligated to educate our students to be theoretically prepared for inter-religious communication, which will be based on human dignity and mutual understanding (Mistrík 2011). Knowing the key values and social orders built on them (Leiba-O’Sullivan 1999, 709–725) means regarding Islam, to know the doctrine and praxis of marriage, family and reproductive health. Sachedina argues, that the meaning of the term bioethics in Islam can be conveyed using several word phrases in the Arabic language: akhlaq-i pizishki (virtues of the medical profession), akhlaq-i zisti (bioethics in the sense of judicial rulings on biomedical issues rather than ethics of medical practice), fiqh al-tabib (jurisprudence affecting medical professionals), qadaya fiqhiya wa tibbiya mu’asira (modern judicial and medical issues), ahkam (rulings or judicial opinions), and akhlaqiyat al-tibiya (bioethics without substantially taking up ethical dimensions of the issues) (Sachedina 2009, 17–18). Bioethics is a discipline belonging to a broader framework of ethics, which is in Arabic akhlaq and adab (Ramadan 2017, 3). Given the period in which bioethics as a field emerged, it addresses a very broad array of moral questions and issues of existential urgency from the perspective of both the individual and society. Reproductive bioethics is concerned with delicate issues pertaining to the most intimate aspect of human life. The interconnectedness of reproductive bioethics on one hand and the religious doctrine or a set of requirements the faith imposes on the believing person on the other is amplified in Islam because of the religious duty to marry, procreate and care for their offspring. Fulfilling the obligation of marriage by having children means fulfilling the will of Allah not only in the life of an individual, but the whole ummah. pre-implantation sex selection, etc. cording to concrete madhhab; nor on third-party donation, for concluding a marriage contract, because those differ ac- 3137–3153). Therefore, we do not focus on areas of criteria secular Muslim world (Gürtin, Inhorn and Tremayne 2015, the same answers or attitudes of believers in Sunni, Shi’a and Islam. We have chosen those kinds of questions, which have tions related to topics of family and reproductive health in cation of respondents’ group. Second part consisted of ques- consisted of five questions, which were focused on specifi- Our questionnaire consisted of 12 questions. First part of it 5 (0,9 %). the master grade – 134 (23,1 %) and the PhD grade – pants were the students of the bachelor grade – 442 (76, 1%), d) 25–26 years: 117 (20,1 %); e) other: 13 (2,2 %). The partici- 21–22 years: 172 (29,6 %); c) 23–24 years: 195 (33,6 %); b) spondents was as follows: a) 19–20 years: 84 (14,5 %); males (27,4 %) and 422 females (72,6 %). Age range of re- questionnaires from January to August 2019. There were 159 Total number of 581 participants have submitted online versity – 6 (1,0 %). (6,2 %), Palacký University olomouc – 47 (8,1 %), other uni- (5,7 %), University of Pardubice – 53 (9,1 %), University of Labem – 49 (8,4 %), Technical University in Liberec – 33 – 46 (7,9 %), Jan Evangelista Purkyně University in Ústí nad hemia in Pilsen – 51 (8,8 %), Masaryk University in Brno mia in české Budějovice – 45 (7,7 %), University of West Bo- University in Prague – 36 (6,2 %), University of South Bohe- Czech Technical University in Prague – 152 (26,2 %), Charles twelve universities in the Czech Republic, specifically at the Anonymous online questionnaire survey was conducted at 2 Methods groups regarding relevant knowledge in the country. students, who are supposed to be one of the representative finding the state of real knowledge among Czech university or distorted information. For these reasons, we focused on is the real knowledge sometimes confused with prejudices conviction, that their knowledge of Islam is adequate, while based on information from the mass media, they could gain are largely unknown and outlandish for Czech citizens. Surely, area, its conceptions, logic of thinking and the value system and historically connected religions to this geographical in the Czech Republic. Since Islam is not one of majoritarian In this study we are focusing on the findings of our research
RkJQdWJsaXNoZXIy MzgxMzI=