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Seeking a cure for infertility is not only permissible, but also encouraged in Islam. In Islamic law, all assisted reproductive technologies (ARTs) are allowed, provided that the source of the sperm, ovum, and uterus comes from a legally married couple during the span of their marriage. No third party should intrude upon the marital functions of sex and procreation. Surrogacy is not accepted in Islam. An excess number of fertilized embryos can be preserved by cryopreservation and may be transferred to the same wife in a successive cycle, while the marriage is intact. Using frozen sperm after the death of the husband is not permitted.

Genetic disorders occur at a high frequency in several Islamic communities and impose heavy medical, financial, and emotional burdens. Genetic testing and screening raise some of the most difficult issues in the entire field of bioethics. The premarital examination for sickle cell, thalassemia, and G6PD to avoid these genetic diseases is carried out in a number of Islamic countries. Preimplantation genetic diagnosis  is permissible in Islam provided the sperms and oocytes are from the husband and wife. Genetic engineering is allowed for disease prevention, treatment, or amelioration on the condition that they do not cause further damage. Human cloning is forbidden in Islam. The majority of Islamic jurors permit Human Embryonic Stem Cells research if its source is legitimate. DNA fingerprinting may be used in certain conditions.

Organ transplantation can save many human lives and improve the quality of life for many others. The presence of a wide gap between organ supply and demand results in a very long waiting time for organ transplantation and an increasing number of deaths in patients on the waiting list. These events have raised many ethical, moral, and societal issues regarding organ donation. Organ donation is in principle permitted in Islam and should be done freely without reward. All Fatwas on organ transplantation have clearly rejected any trading or trafficking of organs and stressed the principle of altruism. The public attitude toward donation is of crucial importance in all transplantation programs; increasing the awareness of religious leaders is pivotal.

Death in Islam is the departure of the soul out of the body. The concept of brain death was first introduced into clinical practice over 40 years ago. Many of the controversies surrounding this concept  have not settled yet. An Islamic consensus on brain death is lacking. The Fatwa of the The Islamic Fiqh Academy of the Organization of Islamic Conference on resuscitation apparatus (October 1986) incorporated the concept of brain death into the legal definition of death in Islam. Islamic juridical deliberations around brain death largely took place over 25 years ago in response to medical developments and ethical controversies in the Western world. The debates within Muslim bioethics need both updating and deepening with regard to the early rulings on brain death.

Medical advances make it possible to restore health and sustain the life in circumstances previously regarded as hopeless. This capability brings with it considerable clinical, moral, socio-cultural, legal, and economic issues that challenge the values and goals of patient care. Many patients are kept alive through futile medical therapy. Delaying death with futile or hopeless treatment is unacceptable in Islam. Withholding medical therapy in terminally-ill patients has been widely accepted around the world on medical, legal, and ethical grounds. Terminally-ill Muslim patients are permitted to have life-sustaining treatments withheld or withdrawn when the treatment is deemed by the expert physicians to be futile. The basic human rights of the patient including food, water, nursing, and painkillers, should be continued.