Q.1. If it is confirmed that a pregnancy will result in the child having a serious mental disorder, such as the Down Syndrome, is it permissible for the mother to resort to abortion?
(Name and address withheld)
A.1. Abortion is allowed in Islam only when there is serious risk to the life of the mother or the child, or serious health risk to the mother. This applies at any time during the pregnancy. If the health risk is to the child only and the case is confirmed in the early period of pregnancy, a number of scholars would say that it is permissible to abort, provided that the pregnancy is less than 120 days. The majority of scholars, however, do not allow abortion in such cases, on grounds that medical research could still make advancements and could be able in future to cure the abnormality. Besides, it is not for us to decide which life is worth preserving or not. Medical research has made some advancement in dealing with diseases such as the Down Syndrome, and it could make further advancements at any time. So, why should it be left to a human being, whose knowledge is limited to the present, to decide to terminate a pregnancy on account of its having a risk of some mental disorder?
Having said that, I should add that there can be no single answer to cover all cases. In fact, every case should be dealt with on its own, taking into account all relevant information and all factors that may have a bearing on its outcome. When abortion is advised by medical experts looking at a particular case, scholars have to be consulted to determine whether abortion is permissible in that case or not.
Clarifying Misconceptions
Q.1. Is Al-Khidr still alive today? Did he meet the Prophet (peace be upon him) in person, and did he take part in any military fight with him?
Q.2. Do you consider the teachings of Maulana Jalaluddin Al-Rumi and the whirling Dervishes an innovation?
Q.3. Why is it that God’s attributes are mentioned in pairs in Qur’anic verses?
Q.4. How many enemy soldiers were killed in the battle of Khaybar, and how many in the conquest of Makkah?
M. Shaikh
A.1. Al-Khader, or Al-Khidr, is the name given to the pious man met by Prophet Moses, and who did some deeds that seemed totally unacceptable to Moses. His story is mentioned in detail in Surah 18. We do not know about him more than what is told in the Qur’an. He is not described as someone who would live to any exceptional age. To suggest that he has some exceptional qualities requires a basis, which could only be a verse in the Qur’an or an authentic Hadith. There is definitely nothing of the sort in the Qur’an, or, to the best of my knowledge, in the Hadith. He certainly did not meet Prophet Muhammad (peace be upon him) or fight under his banner.
A.2. As far as the Dervishes and what they do, this is something that the Prophet did not recommend. None of his companions ever did it, or suggested that he had ever hinted at it. As such, if it is done with the assumption that it is a religious practice, then it is an innovation, or bid’ah. It is not part of Islam.
What Jalaluddin Al-Rumi advocated was basically a reaction to the extremist rationalist trend that took hold during his time. He advocated a more spiritual approach, which does not deny the role of reason, but does not make reason the sole arbiter in all matters.
This is in line with the Islamic attitude. However, much has been said about Al-Rumi, or attributed to him, which is not acceptable from the Islamic point of view.
Al-Rumi, like everyone else, was a man who could be right or wrong. We may take from him only what is in agreement with Islam as preached by God’s messenger. Having said that, if you want to know more about Al-Rumi, I recommend Shaikh Abu Al-Hasan Nadwi’s book Saviours of the Islamic Spirit.
A.3. Your statement is not totally correct. Some verses stress only one attribute of God, while others may mention three, five or even more. An example is the last three verses of Surah 59. As for the ending of many verses with two of God’s attributes, these are always relevant to the theme of the surah or the point highlighted in the same verse. Moreover, there is a question of style here, which is unique to the Qur’an.
A.4. Most of the books that detail the Prophet’s life do not mention figures of the dead and soldiers taken captive, because the numbers were very small. In the case of Khaybar, the battle was hard because the Jews were in their forts and the Muslims besieged them.
The battle concentrated on storming each fort. Eventually the Jews surrendered, and one of the terms of surrender was that none of their fighters should be put to death. Muslims always honor their pledges. Hence, apart from the few that were killed fighting, none was put to death. In the case of Makkah, fighting was limited to only one unit of the Muslim army, and only a few casualties were suffered. The Makkah people surrendered when they realized that they were no match to the Muslims. The Prophet then pardoned them all.
