The concepts of sanctity of life and quality of life should basically go hand in hand. However, in various ethical debates, when different societal and moral factors come into play, these ideas conflict with each other, often leading to the division of society between fundamentals and liberals. One such topic of dispute prevalent in modern times is the issue of abortion.

On one side are the fundamentalists and pro-life advocates who argue that abortion is wrong because it deprives fetuses of a future like ours, hence voicing their concern for the rights of the unborn child. They base their view on the potentiality principle^[1] of Aristotle, according to which the full and perfect realisation of a thing is always inherent in its nature. This implies that fetuses should not be killed as they possess all the attributes that they will have as full humans later in life.

On the other side of the spectrum stands the pro-choice supporters who argue abortion as a woman’s right to control her body. In contrast to the principle of potentiality, their arguments are mainly based on the views of the Western philosopher Judith Jarvis Thomson, who asks whether a woman should ever be forced to offer her body to support the existence of another person, even if that person is a famous violinist who would otherwise die.^[2]

Amidst such absolutist arguments from both sides that perplex one’s mind, and considering the multidimensional aspects of this complex topic, this article will seek to provide a logical understanding of the issue in light of Islamic teachings.

The Holy Quran condemns the killing of humans in multiple verses^[3]. It states that killing an innocent person amounts to the killing of all mankind while saving one life would be equivalent to saving the whole of humanity.^[4] This leaves no room for any ambiguity regarding the importance that Islam places on the sanctity of human life.

Abortion in Islam, like all religions, is seen as a sort of murder and interference with the will of God Almighty. However, it may not be classified as murder in all circumstances, as will be discussed shortly. A basic understanding of Islam’s stance on abortion and birth control can be gained from the following verse:

“Your wives are a tilth for you; so approach your tilth when and how you like and send ahead for yourselves; and fear Allah and know that you shall meet Him; and give good tidings to those who obey.”^[5]

Tilth here denotes arable land that is prepared by ploughing and sowing to raise crops. One may wonder why the Holy Quran gives the metaphor of tilth for women. Commenting on this verse, the Founder of the Ahmadiyya Muslim Community, the Promised Messiah, Hazrat Mirza Ghulam Ahmad^as, writes:

“In this verse God has unequivocally stated that because a woman is likened to a tilth that yields offspring as its produce, it is impermissible to prevent this tilth from bearing children. Indeed, if the woman is ill and it is certain that pregnancy will risk her death and if there are any other preventative factors then these would be considered as exemptions. Otherwise, according to Islamic law, it is unlawful to practice birth control.”^[6]

That is, as a general rule, abortion is impermissible in Islam. However, at the same time, it also emphasises that the mother’s life must be given precedence and saved, even if it is at the cost of terminating the pregnancy.

In light of the same verse, the Second Caliph of the Ahmadiyya Muslim Community, Hazrat Mirza Bashiruddin Mahmud Ahmad^ra, provides more insight into the issue and sheds light on the Islamic teachings on birth control. He states:

“Man should establish [physical] relations with a woman in a manner that does not diminish her faculties, nor the man’s. If too many seeds are sown in the land, then the seeds become spoilt and if the land is continuously cultivated, then the land becomes spoilt. Hence it is stated that this should all be done within reasonable limits.”^[7]

That is, just as a wise farmer utilises his land in an intelligent manner, one ought to adopt the same principle. It should be remembered that if the land is cultivated immediately after harvesting the crop, the subsequent crop would not be of good quality. His Holiness continues:

“An astute farmer does not utilise his land to such an extent that it deteriorates, or the land becomes infertile, or that he loses his own strength and is not even able to harvest the crops, or the crops become spoilt. In the same manner, one ought to show consideration to their wives. If one is unable to facilitate a good upbringing for their children or the wife’s health could be endangered, then one should abstain from procreating.”^[8]

This clearly disproves the views of those who claim that it is necessary to procreate under all circumstances and consider birth control as impermissible.

Discussing the Islamic stance on abortion, the Fourth Caliph of the Ahmadiyya Muslim Community, Hazrat Mirza Tahir Ahmad^rh, states:

“According to the Quranic teaching, abortion can take place at an early stage when the child is not given a real, genuine identity of its own, and that happens at four and a half months, according to doctors”^[9]

Abortion at this stage, His Holiness states, is not a religious crime in Islam. But when, at a later stage, the child has gained its own independent identity, and acquired inner consciousness and an independent soul of its own, the attitude of Islam regarding abortion stiffens. If doctors tell a lady that it is a danger to her life, then Islam has no objection against abortion. But for other lesser reasons, Islam does not support abortion.^[10]

Similarly, in extreme cases like rape, Islam poses no objection to terminate the pregnancy. Responding to a question, the current and Fifth Caliph of the Ahmadiyya Muslim Community said:

“In the case of rape, if the woman likes that she cannot bear the burden of this child because of the society, they will raise fingers at her all the time, and even if the child is born, the child will also face difficulties in his or her environment, then the mother can decide to get it aborted. Islam permits it.^[11]

What can be deduced from the above discussions is that abortion is allowed in Islam under circumstances when parents consider continuing the pregnancy unsuitable due to legitimate reasons, under good faith and sound judgement. However, once the fetus reaches a stage where it gains inner consciousness, abortion is only permitted under extreme conditions when it poses a serious risk to the life or health of the mother.

Nevertheless, Islam strictly forbids abortion or birth control for economic reasons. Financial affordability of parents is explicitly rejected as a reason for abortion as God is seen as the Provider. It is the only categorical prohibition where the Holy Quran warns believers in clear terms:

“Kill not your children for fear of poverty. It is We Who provide for them and for you. Surely, the killing of them is a great sin.”^[12]

To sum up, the permission for abortion in Islam is based on the circumstances. The survival of the mother is given precedence over the survival of the fetus, as the fetus is part of the mother and dependent on her. It would be unjust to cut the root to save the branch. Therefore, when forced to choose, the branch should be sacrificed to save the root.

Islam reminds us that there is no one-size-fits-all solution. Instead, one has to analyse the gravity of the situation through reasoning and find a customised solution where the rights of women are respected while also acknowledging the rights and welfare of the unborn child.