القائمة الرئيسية

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 The rule of abortion in Islam?

The rule of abortion in Islam?

* The rule of abortion in Islam?

 The dignity of the human soul:


 * Islamic law intended to preserve and take care of five things, namely: religion, soul, mind, honor and money, and the human soul’s fortune was abundant, and many religious texts came calling for the care of the human soul on the grounds that it is a honor from God, the Almighty said: (And He has honored us with Adam's children),


 - Where the legislation governing life called for the maintenance and protection of mankind, and Islam legislated numerous provisions aimed at preserving the human right to life.  The counting of unlawful killing of the soul is a corruption on earth, and it entailed the punishment of qisas for his action. Indeed, Islam went even further, when it legislated rights for the fetus in his mother’s womb that nurtures his safety and secures his exit into the vast world in safety.  To take the role entrusted to him in the task of succession in the land, as the Sharia was granted to the mother


 For example, in some acts of worship that result in causing harm to it, and from here Islam has prohibited killing the fetus or exposing it to harm, because it is a body that creates, its cells multiply, and its organs are formed, and it is his right to go out to life in a safe and healthy way.

 What is the ruling on a miscarriage?


 * Abortion of the fetus, its rule and its necessities, the ruling on abortion of the fetus in Islamic law is subject to several considerations, which place the right of the mother and the fetus to life among her first priorities.  Ruling on aborting the fetus The scholars, both advanced and late, explained this issue in some detail, and explain that:


 * The legal evidence is concerted in asserting that the established principle for all jurists is respect for the existing pregnancy, its preservation, and the prevention of abortion in all stages of its development, both advanced and late, and the jurists based this ruling on legal evidence and wise conclusions, including: The abortion of the fetus before  The breath of the soul is included in the general prohibition on the issue of destroying and destroying the offspring, and this is based on the words of God - may He be glorified and exalted - in Surat Al-Baqarah: (And when he begins he strives on the earth to spoil and perish therein and perish in it, and perish in it.


 * The growth of the fetus is achieved before the soul is breathed into it, and it is not without its kind of life, and the sperm has its origin, and aggression against its growth and development is aggression against it, and this is not permissible.  The scholars inferred that it is forbidden to abort a pregnancy after the soul has been breathed into it, by God Almighty saying: (And do not kill the soul that God has forbidden except with the right).


 * The ruling on aborting a pregnancy before the forty-day period in the phase of the sperm in a child is different between the jurisprudential schools of thought, and some of them said that it is permissible if it was before the soul was breathed in.  The majority of jurists agree that the soul is breathed in after a hundred and twenty days after the start of pregnancy, and they differed in that, according to which the soul is breathed after the first forty, and that it does not exceed the forty-fifth day of the stage of clenching in the uterus, and they support their opinion of what fetal science has reached in medicine  Contemporary


 The jurists agreed on the prohibition of abortion after the soul has been breathed in, and this consensus was quoted on the authority of Ibn al-Jazri - may God have mercy on him - when he said: “If the womb seizes the semen it is not permissible to interrupt it, and it is more severe if it is formed, and it is more severe than that if the soul is breathed into it, then it is killing  For the soul unanimously. '' The imperatives permissible for abortion The scholars of jurisprudence acknowledge that necessities permit prohibitions, but they emphasized that necessity is valued by its extent, and it is not exceeded beyond the extent to which it is pushed, and the issue of aborting the fetus is subject to this understanding, and based on that the following:


 * Islamic law came to facilitate, ward off harm and lift the embarrassment in its provisions, and from here the scholars have permitted in exceptional and very special cases aborting the fetus, and they have set conditions for this, such as that the pregnant mother is exposed to certain death resulting from the continuation of pregnancy.  In that case, it is permissible to make an exception and to abort an existing pregnancy, within significant conditions.


 * Fear of the hardship of raising children, or fear of the father’s inability to cost their livelihood, or the desire of spouses to be satisfied with their offspring, all of this is not a justification for abortion, and under these pretexts it is forbidden to abort a pregnancy even during the first forty days.  Aborting the fetus is prohibited if it is in the fetus or embryo stage, except by a decision of a competent and reliable medical committee, which confirms that the continuation of the pregnancy means the fear of the death of its mother, and then the abortion is permissible after exhausting the means that prevent the threat to the pregnant mother.


 The jurists have forbidden abortion of the fetus after four months of pregnancy, unless a group of reliable and expert doctors has decided that the mother’s death is to be achieved with the continuation of the pregnancy, and that is to ward off the greatest of two evils. The mother’s life is the first principle of the fetus’s life, which is the branch, and an introduction to the greatest of the two interests.  The life of the mother and her fetus is of interest, but when the two interests could not be achieved, the interest of the mother took precedence over the interest of the fetus.


 The issue of abortion is one of the issues that have many ramifications, and the details of its cases differ, such as the issue of pregnancy resulting from incest, and from here the questioner must review the role of the competent fatwa to look into the circumstances of the issue and examine the conditions and effects of pregnancy, and what is presented and what is delayed in the Sharia ruling by what  It achieves the interest and prevents corruption.

 * The stages of fetal development in the womb

 - The creation and growth of the fetus in the mother’s womb passes through stages and formations. The legal texts from the Holy Qur’an and the Sunnah of the Prophet mentioned them, and modern science clarified them from a distance, and these stages were detailed as follows: God Almighty made the creation of man go through multiple stages and stages, starting from being a sperm.  It was stuck in the womb, until the completion of his creation and the formation of his organs in the womb of his mother, and God Almighty described this in a precise picture.  Almighty said: (We created man from a strain of clay, and then made it in McCain's decision sperm, and then created sperm leech Hirudo Fajlguena chewed substance embryo bones Vksona bone meat, then we have created God created another blessed be the best of the Creator "...

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