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Question: Good morning, i
am lebanese living in australia.
I would appreciate if i can have a fatwa. My husband and I has
genetic condition that is transmitted to babies. I had my first daughter-no genetic
problem. Second daughter was born in the usa deaf and we were lucky that the government supported us
and paid for 2 operations (cochereal implants that
cost a fortune and we wouldnt be able to afford
otherwise!) plus, speech therapy, etc. now my daughter is
able to hear and talk with all these aids & support. The fatwa i am
after is as follows: I am 20 weeks pregnant, i found out theu genetic test
that the coming baby will be born deaf. Our situation is different now as our
visa will expire very soon and there is no chance that we can afford doing any
operation for the new baby. Plus, i am going back to lebanon (tripoli) where there is no equipped facilities to help in my baby case!! So, now i am between 2 fire! I would either be judging on my
daughter to be born as deaf and be tortured all her life not hearing or talking
Or my second choice, is to save her the
pain and i have a chance now before 21weeks to
terminate the pregnancy and save her the suffer. I would really need your urgent fatwa as
i have less than a week to take the second choice. My
husband and I are ok with the second choice. However, I wanted to hear the
fatwa opinion in such thing. Answer: بِسْمِ
اللهِ الرَّحْمنِ الرَّحِيْم In the Name of Allah, the
Most Gracious, the Most Merciful. We are saddened by the news regarding the illness of
your child. We make sincere duʿā
that Allah makes all difficulties easy for you and gives you the strength to
make it through them unscathed. Life is full of challenges and Allah tries each
person in a different way. Everyone is, at any given time, going through some
sort of examination and test, whether we can see it or not. What is required of
us is to turn to Allah in all situations and be content with whatever he has in
store for us. Having patience during these phases of difficulty is a shortcut
to attaining the nearness of Allah as well as gaining an immense reward. The
tougher the test, the more the reward. One of the most important things to do under such
circumstances is never to focus on the negative and always focus on the
positive. One of the snares that shaytān often
traps people who are going through turbulent times with is to instruct them to
fixate upon the problem in their life and ignore everything that is otherwise.
Falling into this trap often leads a person down an endless downwards spiral
and a fiery bottomless pit. You must exert all efforts to avoid that. Often, a
change in mental attitude and outlook can make a world of a difference. Let us examine your situation for a moment. Let us
focus on the positives. Allah is gifting you with yet another child. This is
another opportunity to gain rewards from Allah as child rearing is an extremely
fulfilling and, more importantly, rewarding act both in this world and
especially in the next. When you are in
grave you will be unable to gain extra good deeds but for your pious children
making duʿā for you.
Furthermore, many people long for a child but are never given one. Your child,
notwithstanding his deafness, will otherwise be quite sound, having a head,
arms, legs and all other physical limbs, not to mention all his other
functioning internals. Nonetheless, it can, and probably will, still be a
rough voyage. Even the most advanced of ships will be shipwrecked in the
absence of lighthouses on dark, stormy nights. Our lighthouse are the prophets
and the Ṣaḥābah.
We encourage you to read their stories and see how they went through trials
which were much tougher than anything we will ever go through. Find strength
and courage in their stories and place them in the boiler to power your steam
engine of will. Pray to Allah. Never miss your five times prayer. Make
duʿā in abundance. Recite the Quran daily
without fail. Constantly ask Allah’s forgiveness and remember him much. Allah
has placed the solutions to all problems in Islam. Following the teachings of
Islam ensures a peaceful life while a life of disobedience results in misery.
Peace is a state of the heart and is indifferent to and unaffected by the
apparent, external state of affairs and the heart is
under Allah’s control. In conclusion, to answer your original query, in case
it hasn’t been clear what the answer is from the nature of the contents of the
preceding paragraphs, it is ḥarām, in your
case, to abort the child. To abort a child after 120 days or 4 months is, in
Islam, impermissible. That is because after 120 days, the soul is infused into
the foetus and it is considered as a living being. Aborting such a foetus is
tantamount to killing a human being as it is, essentially, the killing of an
ensouled being.[1] Place your
trust in Allah and He will not let you down. And Allah Ta'ala
knows best. Muhammad Haris Siddiqui Checked and approved by: Mufti Munib Ahmad
[1] ويكره أن تسقى لإسقاط حمله - وجاز لعذر حيث لا
يتصور ومن قال لا تأثم وأطلق قوله – يريد كإثم القتل أو
حين يقدروا شرح منظومة ابن وهبان 2/170 وقالوا يباح
إسقاط الولد قبل أربعة أشهر ولو بلا إذن الزوج قال الشامي في
رد المحتار: مطلب في حكم إسقاط الحمل قوله ( وقالوا الخ ) قال في
النهر بقي هل يباح الإسقاط بعد الحمل نعم يباح ما لم يتخلق منه شيء ولن يكون ذلك
إلا بعد مائة وعشرين يوما وهذا يقتضي أنهم أرادوا بالتخليق نفخ الروح وإلا فهو غلط
لأن التخليق يتحقق بالمشاهدة قبل هذه المدة كذا في الفتح وإطلاقهم يفيد عدم توقف
جواز إسقاطها قبل المدة المذكورة على إذن الزوج وفي كراهة الخانية ولا أقول بالحل
إذ المحرم لو كسر بيض الصيد ضمنه لأنه أصل الصيد فلما كان يؤاخذ بالجزء فلا أقل من
أن يلحقها إثم هنا إذا أسقطت بغير عذر قال ابن وهبان ومن الأعذار أن ينقطع لبنها
بعد ظهور الحمل وليس لأبي الصبي ما يستأجر به الظئر ويخاف هلاكه ونقل عن الذخيرة
لو أرادت الإلقاء قبل مضي زمن ينفخ فيه الروح هل يباح لها ذلك أم لا اختلفوا فيه
وكان الفقيه علي بن موسى يقول إنه يكره فإن الماء بعد ما وقع في الرحم مآله الحياة
فيكون له حكم الحياة كما في بيضة صيد الحرم ونحوه في الظهيرية قال ابن وهبان
فإباحة الإسقاط محمولة على حالة العذر أو أنها لا تأثم إثم القتل وبما في الذخيرة
تبين أنهم ما أرادوا بالتحقيق إلا نفخ الروح وأن قاضيخان مسبوق بما مر من التفقه
والله تعالى الموفق (رد المحتار 3/176) يبح لها أن تعالج في استنزال الدم ما دام نطفة أو علقة أو مضغة لم يخلق له
عضو(التاترخانية 4/374) جب تک روح نہ
آوے اسقاط حکم قتلِ نفس میں نہیں ؛ لیکن بلا ضرورت مکروہ
ہے، اور بعذر جائز اور بعد نفخ روح حرام وکبیرہ وقتل نفس زکیہ (امداد الفتاوی جدید ۔ جدید مطول حاشیہ
شبیر احمد القاسمی جلد 9 ( pg. 245) وذهب
الحنفیۃ إلی إباحۃ إسقاط العلقۃ حیث انهم
یقولون بإباحۃ إسقاط الحمل ما لم یتخلق منه شيء ولم یتم
التخلق إلا بعد مائۃ وعشرین یوما، قال ابن عابدین: وإطلاقهم
یفید عدم توقف جواز إسقاطها قبل المدۃ المذکورۃ علی
إذن الزوج، وکان الفقیه علي بن موسی الحنفي یقول: إنه یکره
فإن الماء بعد ما وقع في الرحم مآله الحیاۃ، فیکون له
حکم الحیاۃ کما في بیضۃ صید الحرم قال ابن وهبان:
فإباحۃ الإسقاط محمولۃ علی حالۃ العذر أو
أنها لا تأثم إثم القتل۔ )الموسوعۃ الفقهیۃ الکویتیۃ 30/ 285( العلاج لإسقاط
الولد إذا استبان خلقه کالشعر والظفر ونحوهما لایجوز، وإن کان غیر
مستبین الخلق یجوز … امرأۃ مرضعۃ ظهربها حبل
وانقطع لبنها، وتخاف علی ولدها الهلاک، ولیس لأبي هذا الولد
سعۃ حتی یستأجر الظئر یباح لها أن تعالج في
استنزال الدم مادام نطفۃ أو مضغۃ أو علقۃ لم
یخلق له عضو وخلقه لا یستبین إلا بعد مائۃ وعشرین
یوما أربعون نطفۃ وأربعون علقۃ وأربعون
مضغۃ کذا في خزانۃ المفتیین، وهکذا في فتاوی قاضي
خان۔ (هندیۃ، کتاب الکراهیۃ، الباب الثامن عشر: في
التداوي والمعالجات وفیه العزل وإسقاط الولد، قدیم زکریا
دیوبند 5/ 354، جدید
زکریا دیوبند 5/ 411-412( ویکره ان تسعیٰ لا سقاط حملھا وجاز بعذر حیث
لا یتصور (غایۃ الا وطار 4/249، باب
الا ستبراء) فتاوى حقانية 4/557 
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