“Did I not tell you, ‘Do not sin against the child’; and you would not listen?”
Thus spoke Reuben, the oldest of Jacob’s sons, when the disguised Joseph, then a ruler in Pharaoh’s court, demanded that their younger brother, Benjamin, be brought into the land of Egypt. He believed that the past sin of harsh treatment toward Joseph had come back to haunt them. Allaah reminds us in what translates as,
“And whatever of misfortune that befalls you, it is because of what your hands have earned. And He pardons much.” (Ash-Shooraa: 30).
ABORTION
Every year, millions of children have their lives cut short by selfish, irresponsible and sinful women who would rather see the death of a child than choose responsibility and propriety. Yesterday celebrated International Women’s Day and shamefully gave succor to calls for abortion rights. Abortion is a crime against humanity, an acceptable genocide if you will that sees innocence slaughtered on the alter of convenience for wayward women, those unwilling to control their lusts and enter into legitimate relationships.
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)
The only acceptable exception to this is when the life of either the mother or the baby is under threat. As one article puts it:
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.
It is disturbing to hear that Ireland is now considering relaxing its current laws against abortion. Presently Ireland adheres closely to the Islamic principle that only justifies intervention if the mother or baby is in danger. However, women’s rights groups have been pushing for the right to kill the little children even when there is no danger. It appears their repugnance of the natural motherly occurrence takes precedence over the right to life of a child.
Killing a child is a grievous sin and Islam imposes the penalty of diya’a upon the renegade female killers and anyone else involved in the crime:
If a pregnant woman aborts her foetus by taking medicine and the like after four months of pregnancy, then the diyah must be paid according to scholarly consensus, and the kafaarah (expiation) must be offered according to some of the scholars.
The diyah (blood money) in this case is a slave, male or female. If that is not possible, then the diyah is five camels, because the diyah for a foetus is one tenth of the diyah for his mother, and it well known that the diyah for a free Muslim woman is fifty camels, so the diyah for the foetus is five camels.
This diyah is required from everyone who had anything to do with the abortion of the foetus, so the doctor and the woman must both pay it if she took the medicine to help induce the abortion. The diyah should be paid to the heirs of the foetus, but his killer should not take any of it.
The evidence for that is the report narrated by al-Bukhaari (6910) and Muslim (1681) from Abu Hurayrah (may Allaah be pleased with him) who said: Two women from Hudhayl fought and one of them threw a rock at the other and killed her and the child in her womb. They referred the matter to the Prophet SAWS (peace and blessings of Allaah be upon him) and he ruled that the diyah for her foetus was a slave, male or female.
With regard to expiation, the Shaafa’is and Hanbalis are of the view that it is obligatory, and the Hanafis and Maalikis are of the view that it is mustahabb. The expiation for killing is to free a slave; if that is not possible then one must fast for two consecutive months.
Ibn Qudaamah (may Allaah have mercy on him) said: If the pregnant woman takes medicine then aborts the foetus, then she must give a slave, and she does not inherit anything of this diyah, and she should manumit a slave. There is no difference of opinion concerning this among the scholars whom we know, apart from the view of those who say that it is not obligatory to manumit a slave. That is because she aborted the foetus by her own actions, so she must offer compensation by giving a slave, just as if someone else had transgressed against her. And she does not inherit any share of the slave, because the killer does not inherit from the slain. The slave should be for the rest of his heirs, and she also has to free a slave. End quote from al-Mughni (8/327).
He also said: If a number of people took part in beating the woman and she miscarried the foetus, then the diyah or slave must be given by them all, each contributing a share, and each of them must offer expiation, the same as if a group of people participate in killing one man. If she miscarries several foetuses then they must all contribute to the diyah, and each one must offer expiation for each foetus. If three people strike the woman’s stomach, and she miscarries three foetuses, then they must offer nine expiations in all, each one offering three. End quote from al-Mughni (8/326).
And he said: The value of the slave is half of one-tenth of the diyah, which is five camels. That was narrated from ‘Umar and Zayd (may Allaah be pleased with them). This was also the view of Maalik, al-Shaafa’i and ashaab al-ra’y. End quote.
Thirdly:
If the mother called for the abortion and the doctor did it, then they are undoubtedly partners in this crime, but the scholars differed as to which of them should pay the blood money and offer the expiation.
The correct view is that it is the one who actually did it, because he is the killer in the true sense. This is the view of Imam Ahmad (may Allaah have mercy on him).
See: Mataalib Ooli’l-Nuha (6/50).
Some of the scholars, such as the Shaafa’is, are of the view that the mother is responsible (so she should pay the diyah and offer expiation). See: Asna’l-Mataalib (4/39).
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) favoured the first view and regarded it as more likely to be correct. IslamQ&A
PEDOPHILIA
The Catholic Church scandal in Ireland which revealed shocking tales of sexual and physical abuse against little children by Catholic clergy beasts who used the cover of religion to mask their heinous crimes has brought shame upon the country. The fact that less than a handful of these monsters have been named and even fewer jailed is most disturbing. Only recently, a Catholic Bishop had the gall to ask parishioners to help pay the debts incurred by the scandal.
For years they ignored and belittled the claims of children and parents, for years they protected their pedophile priests and now they want to preach the religion of charity to the Catholic masses!
Islam condemns pedophilia in the strongest of terms and recommends the harshest possible punishment for the crime – public execution! Rather than protecting the Catholic criminals, we should be administering Islamic justice as both a deterrent for any others that might be so inclined and to bring closure to those who have suffered at their hands. The Dublin Spire would be an ideal location – open and very public.
The ill treatment of children is criminal, worse than that though is our silence and inaction concerning these crimes. We need to rectify this situation lest the evil that our own hands have put forth returns upon us.