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Article summary:

1. The use of DNA tests to determine paternity in Islamic law is controversial, with scholars allowing it for certain cases but opposing its use for children born out of illicit sexual intercourse.

2. The conventional wisdom that it is easier to ascertain a child's biological connection to the mother than to the father no longer holds true in the age of scientific technology.

3. Connecting illegitimate children to their male partners through DNA testing can help protect women and children in Muslim societies, preventing stigma and burden on the female partner.

Article analysis:

The article discusses the use of DNA paternity tests in determining the status of an illegitimate child in Islamic law. It argues that while traditional legal scholars oppose using DNA tests to establish paternity in cases of children born out of illicit sexual intercourse, advancements in scientific technology make it possible to connect such children to their male partners. The paper suggests that this approach can protect women and children in Muslim societies.

One potential bias in the article is its focus on promoting the use of DNA paternity tests as a means of protecting women and children. While this may be a valid argument, it does not fully consider the ethical implications and potential consequences of relying solely on genetic testing to determine paternity. The article also fails to address the cultural and social factors that contribute to stigma surrounding illegitimate children and how these issues can be addressed beyond just establishing paternity.

Additionally, the article presents a one-sided view by only discussing the benefits of using DNA tests in these cases. It does not explore any potential drawbacks or limitations of genetic testing, such as privacy concerns, accuracy issues, or the emotional impact on all parties involved. By not presenting a balanced perspective, the article may oversimplify a complex issue and fail to provide a comprehensive analysis.

Furthermore, the article lacks evidence for some of its claims, such as stating that baby dumping is a common practice among sexually active women seeking to avoid raising illegitimate children. While there may be cases where this occurs, more research and data are needed to support this assertion. Without concrete evidence, these claims remain unsubstantiated and weaken the overall argument presented in the article.

The article also overlooks counterarguments that challenge the use of DNA paternity tests in Islamic law. For example, some scholars may argue that genetic testing goes against traditional principles of family lineage and inheritance laws outlined in Islamic jurisprudence. By not addressing these opposing viewpoints, the article misses an opportunity to engage with differing perspectives and provide a more nuanced discussion on the topic.

Overall, while the article raises important points about using DNA paternity tests in Islamic law, it falls short in providing a thorough analysis of the complexities surrounding this issue. By addressing potential biases, considering opposing viewpoints, providing evidence for claims made, and exploring all aspects of the topic, future research on this subject can offer a more comprehensive understanding of how genetic testing intersects with legal and ethical considerations within Muslim societies.