melloyello2200: What is the Islam teaching on abortion similar issues?
I’m not Muslim, so I would like to hear from someone who is a part of the faith. Does the Koran discuss anything related to this issue? What does Islam teach (in general) about abortion, euthanasia, and other moral issues?
Answers and Views:
Answer by daddyrizq
151. . Say: “Come, I will rehearse what Allah hath (really) prohibited you from”: Join not anything as equal with Him; be good to your parents; kill not your children on a plea of want;- We provide sustenance for you and for them;- come not nigh to shameful deeds. Whether open or secret; take not life, which Allah hath made sacred, except by way of justice and law: thus doth He command you, that ye may learn wisdom
The bottom line is that abortion is not recommended or allowed.
However, the consensus is that it is allowed before the 120-day pregnant mark because the soul does not enter the body until then.
Here are some verses from Qur’an and hadith regarding abortion:
POVERTY:
Al-Israa 17:31
And kill not your children for fear of poverty. We provide for them and for you. Surely, the killing of them is a great sin.
Al-An’aam 6:151
Say : “Come, I will recite what your Lord has prohibited you from: Join not anything in worship with Him; be good and dutiful to your parents; kill not your children because of poverty – We provide sustenance for you and for them; come not near to Al-Fawâhish (shameful sins, illegal sexual intercourse, etc.) whether committed openly or secretly, and kill not anyone whom Allâh has forbidden, except for a just cause (according to Islâmic law). This He has commanded you that you may understand.
A Miscarriage or Murder of Fetus
Caused by Another Person
Hadith – Sahih Bukhari 9.420, Narrated Al Mughira bin Shuba, r.a.
‘Umar bin Al-Khattab asked (the people) about the Imlas of a woman, i.e., a woman who has an abortion because of having been beaten on her abdomen, saying, “Who among you has heard anything about it from the Prophet?” I said, “I did.) He said, “What is that?” I said, “I heard the Prophet saying, ‘Its Diya (blood money) is either a male or a female slave.’ ” ‘Umar said, “Do not leave till you present witness in support of your statement.” So I went out, and found Muhammad bin Maslama. I brought him, and he bore witness with me that he had heard the Prophet saying, “Its Diya (blood money) is either a male slave or a female slave.”
Hadith – Sahih Bukhari 9.44, Narrated Abu Huraira, r.a.
Allah’s Apostle gave a verdict regarding an aborted fetus of a woman from Bani Lihyan that the killer (of the fetus) should give a male or female slave (as a Diya) but the woman who was required to give the slave, died, so Allah’s Apostle gave the verdict that her inheritance be given to her children and her husband and the Diya be paid by her ‘Asaba.
Hadith – Abu Dawood 4555, Narrated Umar ibn al-Khattab, r.a.
Ibn Abbas said: Umar asked about the decision of the Prophet (peace be upon him) about that (i.e. abortion) Haml ibn Malik ibn an-Nabighah got up and said: I was between two women. One of them struck another with a rolling-pin killing both her and what was in her womb. So the Apostle of Allah (peace be upon him) gave judgment that the blood-wit for the unborn child should be a male or a female slave of the best quality and that she should be killed.
Hadith – Al-Muwatta 43.5
Yahya related to me from Malik from Ibn Shihab from Abu Salama ibn Abd ar-Rahman ibn Awf from Abu Hurayra that a woman from the Hudhayl tribe threw a stone at a woman from the same tribe, and she had a miscarriage. The Messenger of Allah, may Allah bless him and grant him peace, gave a judgment that a slave or slave-girl of fair complexion and excellence should be given to her.
Answer by hamad776Many Muslims and elsewhere, raise the question of abortion in Islam. Sometimes misinformation is worse than ignorance. It is therefore useful to shed some light on this issue from an Islamic perspective.Humans are the most favoured creation of the Creator, Allah (swt): “And indeed We have honoured the children of Adam, carried them on land and sea, gave them lawful, pure provisions, and greatly preferred them above many of those We have created.” (Al-Isra,17:70)Among these signs of Allah’s favour on the children of Adam, is the sacred value Allah (swt) assigns to the life of a human being. When that value was violated with the first unlawful murder of a human being on earth, when one of Adam’s sons killed his own brother out of malice, Allah (swt) condemned that act and put it on record in the Quran as a reminder, to be recited until the Day of Judgement.Allah (swt) went even further, making unlawful killing of a single individual human being equal to mass murder of the whole of mankind: “Because of that, We ordained for the children of Israel that if anyone killed a person not in retaliation for murder or for spreading mischief on earth, it would be as if he killed all mankind. And who saved a life, it would be as if he saved all mankind.” (Al-Maidah,5:32)
Some Muslims argue that abortion is permissible if the foetus is younger than four months (120 days). They quote a statement from the Prophet (s) that refers to a human being starting as a fertilised ovum in the uterus of the mother for forty days, then it grows into a clot for the same period, then into a morsel of flesh for the same period, then an angel is sent to that foetus to blow the Ruh into it and to write down its age, deeds, sustenance, and whether it is destined to be happy or sad. Assuming the hadith to be authentic, scholars explain that the error comes from understanding that before the Ruh is blown into the foetus at 120 days, the foetus is not a living entity, and therefore aborting it does not amount to killing it. This understanding is wrong, scholars argue, because the foetus is a living entity right from the moment of fertilisation and implantation on the wall of the uterus. Scholars explain that the Ruh mentioned in this hadith of the Prophet (s) is something other than being alive and only Allah (swt) knows what it is, based on the verse in the Quran: “And they ask you about the Ruh. The Ruh is one of the things the knowledge of which is only with my Lord, and you, mankind, have been given only little knowledge.” (Al-Isra,17:85)It therefore becomes clear that aborting a foetus before 120 days is still killing a living entity, let alone abortion after that presumed period.
The only case when aborting a foetus, before or after 120 days, is allowed in Islam, is when a medical situation threatens the life of the mother, leaving only two options, to let either the other or the foetus survive, but not both. Scholars argue that such a case can only be determined by a specialist, trusted and committed Muslim doctor. They argue that the mother can have other children, whereas the child cannot make up for losing the mother. A fatwa (legal ruling) to that effect was issued by the late Dr Mahmoud Shaltut, Shaikhul Azhar (Al-Fatawa, p164).Imam Al-Ghazali discussed this issue in his famous book, Ihya Ulumuddin. Briefly, he asserted that once the semen from a man fertilised an ovum from a woman, and went into the womb of the mother, it was indeed a living entity and should not be intentionally aborted. As the foetus progressively develops in the womb, intentional abortion becomes an even worse sin amounting to killing a living entity. In some schools of Islamic thought, causing a foetus to be accidentally aborted, say by beating a pregnant mother, results in payment of the blood money penalty equal to one-tenth of that paid for mistakenly killing a mature human being.
, Muslims are exposed to all kinds of false arguments, including media reports in all forms and shapes, about a female having full authority on what to do with her body, including becoming pregnant through adultery and /or aborting an undesirable pregnancy. In Islam, freedom is not absolute. It is qualified by conditions set by Allah (swt) and His Messenger (s).
Answer by MaryamWelcome to any one with faith.
Quran has forbidden-ed killing,
Islam allows abortion in one case: that is when the life of the mother is in danger, abortion shall be done before abortion becomes dangerous to the mother’s life.
Mercy killing is also forbidden in Islam for the same reason, it is not the man who decides if death is better than life for anyone, it is not the man who decides that decides if an illness is curable or not.
many cases where I live happened,
My aunt had a decrease in blood pressure, when she arrived the hospital, she was in a comma, her heart’s beats decreased to half the average, the brain gave almost no signal of living….
Doctors consulted her family saying:
” she is dead anyway, so do u want us to remove the instruments and her life, or will you wait for a certain death?”
They refused and decided to ask for Allah’s mercy, prayed and asked Allah for help, after 10 days, she woke up and talked normally in the middle of the astonishment of the doctors.
Allah says:
“O you who believe! Be not like those who disbelieve (hypocrites) and who say to their brethren when they travel through the earth or go out to fight: “If they had stayed with us, they would not have died or been killed,” so that Allâh may make it a cause of regret in their hearts. It is Allâh that gives life and causes death. And Allâh is All-Seer of what you do.”
Quran 3:156
and said:
“Verily, Allâh! Unto Him belongs the dominion of the heavens and the earth, He gives life and He causes death. And besides Allâh you have neither any Walî (protector or guardian) nor any helper.”
Quran 9:116
” He it is Who gives life and causes death. And when He decides upon a thing He says to it only: “Be!” – and it is.”
Quran 40:85
Allah can recreate the dead (as we believers know), so how about hust curing?
Allah says:
” And he puts forth for Us a parable, and forgets his own creation. He says: “Who will give life to these bones after they are rotted and have became dust?”
Quran 36:83
Allah says in the Qur’an (Chapter 5, Verse 32):
“Whosoever has spared the life of a soul, it is as though he has spared the life of all people. Whosoever has killed a soul, it is as though he has murdered all of mankind.”
Another verse from the Qur’an (Chapter 23, Verse 12 – 14):
Man, We did create from a quintessence (of clay); then We placed him as (a drop of) sperm in a place of rest, firmly fixed; then We made the sperm into a clot of congealed blood; then of that clot We made a (foetus) lump; then We made out of that lump bones, and clothed the bones with flesh; then We developed out of it another creature: So blessed be Allah, the best to create.
In a Hadith [Prophet Muhammad’s (pbuh) saying]:
“Verily the creation of each one of you is brought together in his mother’s belly for forty days in the form of a seed, then he is a clot of blood for a like period, then an angel is sent to him who blows the breath of life into him…”
Based on the above references, Muslim jurists have deduced that the first four months (120 days) of gestation is the crucial time period. After this the foetus is regarded as being ‘alive’ and an abortion is not permissible for any reason whatsoever; and, should an abortion be done then it would constitute murder.
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IN SHORT :
Abortion is not permissible but within 120 days as stated above; however, it is permissible to abort the child in the following instances:
1. Rape and incest
2. Proven abnormalities, e.g. Anencephacy (no brain), Downs Syndrome, Trisomy, HIV positive, congenital rubella health.
3. If the foetal abnormalities are not proven but speculated, if there is a high risk that a woman may suffer from any of the above factors, then in the opinion of an honest, reliable and an experienced Muslim doctor, abortion may be permissible prior to the four months’ gestation. It must be stressed that these are exceptional circumstances in which an abortion is allowed. Once again, it must be emphasised that the permission granted rests on medical grounds. (Ibid)
4. If there is a high risk of the mother’s permanent mental well-being and if the doctor is certain (Zanne Ghaalib) that the depression, schizophrenia will be permanent and incurable.
5. Abortion before 120 days is not permissible due to spacing of children, financial constraints, young age and unwed mothers.
Answer by rose_ovda_nightAbortion: All Islamic scholars agree that after the Angel blows to soul into the foetus, it is sinful to perform an abortion.
The scholars differed about whether it is allowed or not before the soul is blown into the foetus. Some scholars said it is allowed with certain conditions and others said it is not allowed.
Euthanasia: It is not allowed. If a person was on the machine but showed the signs of being dead, then taking them off the machine is allowed.
Answer by Kamran TPraise be to Allaah.
The Council of Senior Scholars issued the following statement:
1 – It is not permissible to abort a pregnancy at any stage unless there is a legitimate reason, and within very precise limits.
2 – If the pregnancy is in the first stage, which is a period of forty days, and aborting it serves a legitimate purpose or will ward off harm, then it is permissible to abort it. But aborting it at this stage for fear of the difficulty of raising children or of being unable to bear the costs of maintaining and educating them, or for fear for their future or because the couple feel that they have enough children – this is not permissible.
3 – It is not permissible to abort a pregnancy when it is an ‘alaqah (clot) or mudghah (chewed lump of flesh) (which are the second and third periods of forty days each) until a trustworthy medical committee has decided that continuing the pregnancy poses a threat to the mother’s wellbeing, in that there is the fear that she will die if the pregnancy continues. It is permissible to abort it once all means of warding off that danger have been exhausted.
4 – After the third stage, and after four months have passed, it is not permissible to abort the pregnancy unless a group of trustworthy medical specialists decide that keeping the foetus in his mother’s womb will cause her death, and that should only be done after all means of keeping the foetus alive have been exhausted. A concession is made allowing abortion in this case so as to ward off the greater of two evils and to serve the greater of two interests.
Al-Fataawa al-Jaami’ah, 3/1056
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