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<article article-type="research-article" dtd-version="1.3" xmlns:mml="http://www.w3.org/1998/Math/MathML" xmlns:xlink="http://www.w3.org/1999/xlink" xmlns:xsi="http://www.w3.org/2001/XMLSchema-instance" xml:lang="ru"><front><journal-meta><journal-id journal-id-type="publisher-id">religion</journal-id><journal-title-group><journal-title xml:lang="ru">Государство, религия, церковь в России и за рубежом</journal-title><trans-title-group xml:lang="en"><trans-title>State, Religion and Church in Russia and Worldwide</trans-title></trans-title-group></journal-title-group><issn pub-type="ppub">2073-7203</issn><issn pub-type="epub">2073-7211</issn><publisher><publisher-name>РАНХиГС</publisher-name></publisher></journal-meta><article-meta><article-id pub-id-type="doi">10.22394/2073-7203-2022-40-4-242-254</article-id><article-id custom-type="elpub" pub-id-type="custom">religion-164</article-id><article-categories><subj-group subj-group-type="heading"><subject>Research Article</subject></subj-group><subj-group subj-group-type="section-heading" xml:lang="ru"><subject>ГЛАВНАЯ ТЕМА: РЕЛИГИЯ И РОЖДАЕМОСТЬ</subject></subj-group><subj-group subj-group-type="section-heading" xml:lang="en"><subject>THE THEME OF THE ISSUE: RELIGION AND FERTILITY</subject></subj-group></article-categories><title-group><article-title>Отношение к суррогатному материнству в мусульманском мире Ближнего Востока и России: обзор позиций и мнений</article-title><trans-title-group xml:lang="en"><trans-title>Surrogacy in Muslim Communities of the Middle East and Russia: Trends and Perspectives</trans-title></trans-title-group></title-group><contrib-group><contrib contrib-type="author" corresp="yes"><name-alternatives><name name-style="eastern" xml:lang="ru"><surname>Суворов</surname><given-names>В.</given-names></name><name name-style="western" xml:lang="en"><surname>Suvorov</surname><given-names>V.</given-names></name></name-alternatives><bio xml:lang="ru"><p>Валерий Суворов — научный сотрудник</p></bio><bio xml:lang="en"><p>Valeriy Suvorov — Research Fellow</p></bio><email xlink:type="simple">valeriy_s@inbox.ru</email><xref ref-type="aff" rid="aff-1"/></contrib><contrib contrib-type="author" corresp="yes"><name-alternatives><name name-style="eastern" xml:lang="ru"><surname>Фахрудинова</surname><given-names>Э.</given-names></name><name name-style="western" xml:lang="en"><surname>Fakhrudinova</surname><given-names>E.</given-names></name></name-alternatives><bio xml:lang="ru"><p>Эльмира Фахрудинова — доцент</p></bio><bio xml:lang="en"><p>Elmira Fakhrudinova — Assistant Professor</p></bio><email xlink:type="simple">elmirafah@yandex.ru</email><xref ref-type="aff" rid="aff-2"/></contrib></contrib-group><aff-alternatives id="aff-1"><aff xml:lang="ru">Национальный медицинский ис­следовательский центр терапии и профилактической медицины;&#13;
Саратовский государственный медицинский университет<country>Россия</country></aff><aff xml:lang="en">National Medical Research Center for Therapy and Preventive Medicine;&#13;
Saratov State Medical University<country>Russian Federation</country></aff></aff-alternatives><aff-alternatives id="aff-2"><aff xml:lang="ru">Казанский государственный энергетический университет;&#13;
Казанский государственный медицинский университет<country>Россия</country></aff><aff xml:lang="en">Kazan State Power Engineering University;&#13;
Kazan State Medical University<country>Russian Federation</country></aff></aff-alternatives><pub-date pub-type="collection"><year>2022</year></pub-date><pub-date pub-type="epub"><day>24</day><month>02</month><year>2025</year></pub-date><volume>40</volume><issue>4</issue><fpage>242</fpage><lpage>254</lpage><permissions><copyright-statement>Copyright &amp;#x00A9; Суворов В., Фахрудинова Э., 2025</copyright-statement><copyright-year>2025</copyright-year><copyright-holder xml:lang="ru">Суворов В., Фахрудинова Э.</copyright-holder><copyright-holder xml:lang="en">Suvorov V., Fakhrudinova E.</copyright-holder><license license-type="creative-commons-attribution" xlink:href="https://creativecommons.org/licenses/by/4.0/" xlink:type="simple"><license-p>This work is licensed under a Creative Commons Attribution 4.0 License.</license-p></license></permissions><self-uri xlink:href="https://religion.ranepa.ru/jour/article/view/164">https://religion.ranepa.ru/jour/article/view/164</self-uri><abstract><p>Статья посвящена обзору взглядов на суррогатное материнство в мусульманской среде Ближнего Востока и России. На основании анализа имеющихся исследований, а также высказываний религиозных деятелей в статье обозначаются современные тенденции, характерные для отношения мусульманского населения и мусульманских лидеров к проблеме суррогатного материнства. Хотя представители суннитского ислама на Ближнем Востоке выступают преимущественно против суррогатного материнства, а общественное мнение в целом продолжает считать его неприемлемой формой вспомогательных репродуктивных технологий, некоторые авторы выступают за изменение отношения к нему. Шиитский ислам в Иране допускает гестационное суррогатное материнство как метод преодоления бесплодия и способствует внедрению данной репродуктивной технологии, что в целом имеет поддержку населения страны. В России, несмотря на преобладание среди мусульманского населения ислама суннитского толка, негативное отношение к суррогатному материнству не столь категорично, как в странах Ближнего Востока. Духовные лидеры допускают использование суррогатного материнства в исключительных случаях, когда это единственная возможность завести детей. Наличие ограничений в применении репродуктивных технологий в условиях достижений в области науки и техники в сочетании с процессами глобализации провоцирует развитие «туризма» в области репродуктивного здоровья.</p></abstract><trans-abstract xml:lang="en"><p>The article compares views on surrogate motherhood in the Muslim communities of the Middle East and Russia. It identifies current trends in attitudes of the Muslim population and Muslim leaders to surrogacy. Although Sunni Muslim leaders in the Middle East remain predominantly opposed to it, and public opinion in general continues to view surrogacy as an unacceptable form of assisted reproductive technology, some researchers advocate a change in attitude. Shiite Is‑ lam allows gestational surrogacy as a method of overcoming infertility and promotes the respective technologies, and this policy is sup‑ ported by the Shi’a population. In Russia, despite the predominance of Sunni Islam among the Muslim population, the negative attitude to‑ wards surrogate motherhood is not as categorical as in the countries of the Middle East. Spiritual leaders allow the use of surrogacy in exceptional cases, when this is the only way to have children. The differences in restrictions in the use of reproductive technologies contribute to the development of “tourism” in the field of reproductive health.</p></trans-abstract><kwd-group xml:lang="ru"><kwd>ислам</kwd><kwd>суррогатное материнство</kwd><kwd>Ближний Восток</kwd><kwd>Россия</kwd></kwd-group><kwd-group xml:lang="en"><kwd>Islam</kwd><kwd>surrogacy</kwd><kwd>Middle East</kwd><kwd>Russia</kwd></kwd-group></article-meta></front><back><ref-list><title>References</title><ref id="cit1"><label>1</label><citation-alternatives><mixed-citation xml:lang="ru">Глоба А.А. (Архимандрит Александр). Этические и правовые проблемы отношения ислама к суррогатному материнству //Миссия Конфессий. 2020. Т. 9. Ч. 2. С. 228.</mixed-citation><mixed-citation xml:lang="en">Глоба А.А. (Архимандрит Александр). Этические и правовые проблемы отношения ислама к суррогатному материнству //Миссия Конфессий. 2020. Т. 9. Ч. 2. 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