The Beginning of Life Issues: An Islamic Perspective

Mitra, Piyali

doi:10.1007/s10943-020-01018-3

Cited by 15 publications

(5 citation statements)

References 22 publications

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“…It is well known that pregnancy termination is forbidden among Muslims after the fetus has reached a maximum development of 120 days. Most Muslims and Druze scholars agree that abortion is prohibited after the ensoulment at 120 days [ 10 , 11 , 12 , 13 ]. HL is not considered a serious disability in Islam and most Muslim women do not terminate their pregnancies [ 10 ].…”

Section: Discussionmentioning

confidence: 99%

“…Most Muslim and Druze academics agree that abortion is prohibited after the ensoulment of 120 days. Nonetheless, a dispute exists between some researchers as to when an abortion should be allowed (before the 120-day limit), for example, if the mother will die or will be severely injured at birth, or if the fetus exhibits serious hearing loss and no clinical treatment is accessible, or the fetus will be born with an incurable disease, making the future life of the mother and the child unbearable [ 10 , 11 , 12 , 13 ]. According to Islamic laws, HL is not considered a serious disability; hence, terminating a pregnancy is not permitted [ 10 ].…”

Section: Introductionmentioning

confidence: 99%

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Prenatal Diagnosis and Pregnancy Termination in Jewish and Muslim Women with a Deaf Child in Israel

Amiel,

Na’amnih,

Tarabeih

2023

Children

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Deafness is the most common sensory disability in humans, influencing all aspects of life, However, early diagnosis of hearing impairment and initiating the rehabilitation process are of great importance to enable the development of language and communication as soon as possible. We examined the differences in attitudes towards performing prenatal invasive tests and pregnancy terminations in Jewish and Muslim women in Israel due to deafness. Overall, 953 Israeli women, aged 18–46 years with a mean age of 32.0 (SD = 7.12), were enrolled. Of those, 68.7% were city dwellers and 31.3% were village dwellers, and 60.2% were Muslim women and 39.8% were Jewish women. All participants had a child with a hearing impairment or deafness. The group with no genetic hearing loss performed more prenatal invasive tests and pregnancy terminations than those with genetic hearing loss in both ethnic groups. Jewish women performed more invasive prenatal tests and, consequently, a pregnancy termination. Secular Jewish women more frequently underwent pregnancy terminations due to fetal deafness. Further genetic counseling and information concerning IVF and PGD procedures should be provided to the Muslim population.

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Section: Discussionmentioning

confidence: 99%

Section: Introductionmentioning

confidence: 99%

Prenatal Diagnosis and Pregnancy Termination in Jewish and Muslim Women with a Deaf Child in Israel

Amiel,

Na’amnih,

Tarabeih

2023

Children

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“…Lastly, the number of fertilized eggs transferred should be controlled to minimize the risk of multiple pregnancies, miscarriages, or premature births. [16] The Indonesian Council of Ulama (MUI) issued a fatwa on May 26, 2006, stating that IVF using the sperm and ovum of a legally married couple is permissible (mubah) according to religious principles, as it falls within the realm of permissible efforts.…”

Section: Overview Of Ivf Through Surrogacy and Its Variationsmentioning

confidence: 99%

Examining Ushul Fiqh Principles on the Surrogacy-based In Vitro Fertilization Program

Amalia,

Sudistina

2024

KSS

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The presence of children within a family is of significant importance. However, not all couples can conceive offspring as desired, due to various factors. Consequently, they seek ways to fulfill their desire of having children. Presently, advancements in medical science and technology, particularly in the field of medicine, have rapidly progressed to provide solutions for couples who are unable to conceive naturally. This is known as in vitro fertilization, commonly referred to as “bayi tabung” or test-tube babies. Islamic scholars unanimously agree that test-tube babies are permissible as long as the processed sperm and egg originate from a legitimate married couple. However, the issue of test-tube babies becomes different when it involves the renting of a woman’s womb according to an agreement. This study aims to examine how the practice of surrogacy is evaluated in usul al-fiqh (the principles of Islamic jurisprudence) and determines the legal status of children born through surrogacy according to usul al-fiqh. Additionally, the study explores the reasons why surrogacy is prohibited according to usul al-fiqh. This research adopts a qualitative approach, utilizing literature review as the methodology. Based on established principles supported by evidence, it can be understood that harm cannot be eliminated by another form of harm that is more detrimental than the initial harm. Surrogacy, in this case, would jeopardize lineage and resemble adultery. If a child is born from a woman who conceives and gives birth herself, then the lineage would follow the birth mother, as stated in the Quran, Surah Al-Mujadilah 58:2. Keywords: in vitro fertilization, lineage surrogacy, Usul al-fiqh

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“…Women with an abnormal child living at home, probably did not terminate their pregnancy, even if they were aware that the fetus was abnormal. It is well known that pregnancy termination is forbidden in the Moslem world after the embryo has reached the first 120 days of pregnancy [26,27]. Indeed, studies focusing on Muslim women from western countries have highlighted the possible effects that cultural and religious factors play in their decisions, i.e., whether to undergo prenatal testing.…”

Section: Global Journal Of Reproductive Medicinementioning

confidence: 99%

Prenatal Tests Undergone by Moslem Women who Live with an Abnormal Child Compared to Women who Live with Normal Child

Amiel,

Tarabeih

2021

GJORM

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Objective: To determine whether Moslem women with an abnormal child at home perform more prenatal tests and pregnancy termination compared to Moslem women who had only a normal child at home. Study Methods: Moslem women (704) participated; 67% (470) lived at home with an abnormal child; 33% (234) only with a normal child. Of the women with an abnormal child, 50% lived in the cities, 47% were nonreligious, 49% had no academic education, and most (95%) had experienced a natural pregnancy. Of the women with a normal child, 49% lived in the cities, 44% were religious, and 50% had no academic education, most (80%) experienced a nonspontaneous pregnancy. Ages: 18-42 (mean 31). Results: Most women with an abnormal child experienced spontaneous pregnancy; however, only 8% were aware of an abnormal fetus. Women with a normal child had experienced a nonspontaneous pregnancy (80%), however, most (97%) had undergone prenatal testing and chose to terminate the pregnancy (p<0.001) due to an abnormality. Conclusion: Moslem women who live at home with a normal child, performed significantly more prenatal tests and terminated most pregnancies when diagnosed with an abnormal fetus, compared to women who lived with an abnormal child. Most of the women with a normal child experienced a non-spontaneous pregnancy which could explain why they received more counseling relating to existing prenatal tests.

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The Beginning of Life Issues: An Islamic Perspective

Cited by 15 publications

References 22 publications

Prenatal Diagnosis and Pregnancy Termination in Jewish and Muslim Women with a Deaf Child in Israel

Prenatal Diagnosis and Pregnancy Termination in Jewish and Muslim Women with a Deaf Child in Israel

Examining Ushul Fiqh Principles on the Surrogacy-based In Vitro Fertilization Program

Prenatal Tests Undergone by Moslem Women who Live with an Abnormal Child Compared to Women who Live with Normal Child

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