Washington, Nov 16 The US Senate has passed a first ever bipartisan resolution honouring Sikhs, including the more than 10,000-strong community members currently living in Indiana, and recognising the historical, cultural and religious significance of the 550th birth anniversary of Guru Nanak Dev, the founder of Sikhism.
The resolutions were introduced to the US Congress to honour Sikh Americans for their contributions and sacrifices.
This is the first Senate resolution introduced to honour the Sikh community.
Republican Senator Todd Young from Indiana and Democratic Senator Ben Cardin from Maryland submitted the resolutions on November 1, which includes recognising Guru Nanak's 550th birth anniversary.
The resolutions work to further Americans' understanding and appreciation of the Sikh experience and its history, according to Senator Young's release.
Sikhism is a monotheistic religion and the fifth largest in the world. There are more than 25 million Sikhs across the world and almost a million live in the US.
Hoosier Sikhs are one of the fastest-growing business communities in Indiana, according to Senator Young's resolution.
"This resolution honours Sikh Americans, a vital part of our Nation's rich culture and diversity. Indiana is home to more than 10,000 Sikhs, and I am proud to introduce the first resolution ever introduced in the Senate in their honour. As the fifth-largest religion in the world, Hoosier communities are made richer by their contributions," Senator Young said.
The Senators' resolutions recognise:
The historical, cultural, and religious significance of the 550th birth anniversary of Guru Nanak; The contributions and sacrifices made by the Sikhs of the US; The discrimination that Sikhs of the US have faced in America and around the world.
The resolutions express respect for all Sikhs who practice their faith.
"Sikh Americans have been a proud part of the American story for generations and they continue to enrich our nation and the communities in which they live," Senator Cardin said.
"I thank the Sikh community for their ongoing social, cultural and economic contributions, and for their courage to stand up against racial and religious discrimination against their community and others," he added.
The Senate resolutions also mention Snatam Kaur, Gursoach Kaur and Supreet Kaur -- three distinguished Sikh women who made diverse contributions to the US.
New Delhi, Nov 16 Milap Zaveri's 'Marjaavaan' starring Sidharth Malhotra and Tara Sutaria have received quite a good response at the box office after its grand release on Friday. Fans are bombarding the cinema houses to enjoy the action drama. On the same day, makers of the film include a new song, 'Raghupati Raghav Raja Ram' just a couple of minutes ago and it is sure to get you all even more excited for the movie.
After the track of 'Marjaavaan' was released on various platforms, it has been lapped up by the netizens. Since its release, it has already crossed 2.3 million views on YouTube. Tweeples have started pouring in their love for it.
"Your voice tunes the life of lifeless people. @palakmuchhal, #RaghupatiRaghavRajaRam," said one.
A Twitter user remarked: @palakmuchhal3 Less Than 24Hours This Super Melody Crossed Million Viewers. Congratulations Palakji For This Sweet But Powerful Performance Of You #RaghupatiRaghavRajaRam."
Social media was flooded with millennials talking about it. Some netizens spoke about Palak Muchhal's lovely voice and some were talking about the stars.
'Raghupati Raghav Raja Ram' is sung by Palak Muchhal and the music is given by Tanishk Bagchi. The lyrics of 'Raghupati Raghav Raja Ram' is penned by Manoj Muntashir.
Mumbai, Nov 16 Bollywood veteran Amitabh Bachchan had a health scare recently and had to be rushed to the hospital, but shortly after returning home he is up on his feet and is back to putting in long hours at work.
In a recent blog post, Big B has mentioned that he is doing 18-hour shifts at work. In the post, he mentioned that owing to the backlog that piled up when he was in hospital, he shot three episodes of "Kaun Banega Crorepati", the quiz show he hosts, in one day.
"Yes, sir, I work. I work every day. I worked yesterday, it lasted 18 hours. It gave me reassurance, love and blessings," read his blog post.
Big B has also been inspiring fans to find joy in work. Recently, he posted a motivational quote with a photograph that shows him on the KBC set.
"There is no work without work," went the caption of the picture.
Owing to health issues, Big B was forced to cancel his trip to the 25th Kolkata International Film Festival. The veteran actor was scheduled to inaugurate the festival, where he has been a guest for the past six years.
By Arundhuti Banerjee
Mumbai, Nov 16 Actress-filmmaker Konkona Sen Sharma has lent her voice to the audiobook of the Anita Nair's novel "Twin Beds". She feels audiobooks are a new and interesting approach to tap the imagination of people who do not have the patience to read.
"It is true that the habit of reading books has gone down, so the audiobook is a nice idea to exercise our imagination. One does not need to put any extra effort, one can play the audio book while on a long drive, sitting idle in a room, putting on nail paint, or (doing) anything mundane. Listening to the book gives you a chance to know the story and characters, and then you can use your imagination," Konkona told IANS.
"Twin Beds" revolves around a married couple Akash and Nisha, who fall in love all over again during a trip to Thimphu. The audiobook also features the voices of Konkona and Satyadeep Mishra. The audiobook will be released on the streaming platform Storytel on November 26.
"It was a different and stress-free experience. On a film set -- especially the low-budget films I have been a part of -- one has to hurry up on set. So many people work around a scene and (there is) noise. Here, I am doing voice acting in silence, inside a studio and in front of a microphone. This was much relaxing," said Konkona.
Would she want to start a podcast show? "I did not give it a thought but it is actually a good idea -- a podcast where I can share my thoughts, have a conversation with people who matter," replied the actress.
Konkona is a voracious reader. Asked if the romance of reading a book can be captured through an audiobook for people who love to read, she repiled: "I started listening to the audiobook very recently after doing the project with Storytel. I am quite an old-school that way, (I like) to read a book from the printed words, holding a hard copy. I do not even like reading books online, though I know it is quite convenient at times, especially while travelling. To me, the experience of reading a book is irreplaceable. There is a physical interaction that happens with book," said the actress.
Mumbai, Nov 16 Pop sensation Dua Lipa met Bollywood Badshah Shah Rukh Khan while on her maiden concert trip in Mumbai.
Shah Rukh took to Twitter, to share a photograph of himself with Dua Lipa, who is headlining the performance at the first-ever live concert at OnePlus Music Festival in India.
"Have decided to live by ‘New Rules' and who better to learn them from but @DUALIPA herself!! What a charming and beautiful young lady....and her voice!" wrote SRK, captioning the image.
He added: "Wish her all my love for the concert tonight. Dua if you can, try the steps I taught u on stage."
The concert on Saturday evening also featured pop star Katy Perry.
Mumbai, Nov 16 Tennis icon Sania Mirza is "real in a sea of fake" feels Parineeti Chopra.
Bollywood star Parineeti took to Instagram to wish her BFF Sania on her 33rd birthday and sang praises for her.
Sharing a picture of the two of them together, Parineeti wrote: "I LOVE YOU. I love you because you're real in a sea of fake. Because you're grounded in a sea of entitled. Because you're all heart in a sea of manipulators. Because you're self made, intelligent, humble and funny as hell! But most of all, I love you because you let me be me...(Also- you're the only person who knows my every secret!!) I love you miss. Thankyou for coming into my life. HAPPY BDAY SANUUUUU!!! @mirzasaniar"
Parineeti's bestie Sania replied with a comment, "Awwe I love you too much".
Other B-Towners like Huma Qureshi, Farah Khan and Neha Dhupia also wished the Tennis star on her birthday, which happened on November 15.
On the work front, Parineeti will next be seen in Ribhu Dasgupta's "The Girl On The Train" and "Saina", which is a biopic of badminton player Saina Nehwal.
Meanwhile, the actress has suffered an injury while prepping for "Saina". She took to Instagram to inform her fans about the injury and wrote, "Dude. Me and the entire team of Saina have been taking so much care that I shouldn't get an injury, but shit happens. Will rest it as much as I can before I can start playing badminton again. #SainaNehwalBiopic"
Mumbai, Nov 16 Sharad Kelkar rose to fame with his role in "Goliyon Ki Rasleela: Ram-Leela" and he could not agree more about that fact. The actor calls the Sanjay Leela Bhansali directorial a gamechanger for him.
"'Goliyon Ki Rasleela Ram-Leela' was a gamechanger for me. I think people accepted me from '...Ram Leela'. From a TV actor to doing a film, the phase was difficult but I got amazing response through that," Sharad told IANS.
Sharad says since the release of the Bhansali film in 2013, the industry has been very kind to him.
"I kept on doing films after films that's what I have good relationship with most of the actors and producers and directors with whom I worked and I want to work. The journey has been great I am looking forward to 2020 now there are few more releases happening. The next year is pretty exciting for me," he added.
Now Sharad will next be seen in Ajay Devgn's "Tanhaji: The Unsung Warrior", where he will be seen playing Chatrapathi shivaji Maharaj.
Mumbai, Nov 16 Actor-filmmaker Farhan Akhtar has shared a new training photograph from his upcoming film "Toofan", directed by Rakeysh Omprakash Mehra.
Farhan took to his Instagram handle to share the behind-the-scene (BTS) photo. He captioned the image: "Storming into the weekend."
To fit into the shoes of the character, Farhan has undergone a major body transformation and is also undertaking special boxing lessons to essay his role with perfection.
Farhan has joined hands with Mehra after six years for "Toofan" in which he will be seen playing a boxer. The two last collaborated together for "Bhaag Milkha Bhaag", a biopic on the legendary athlete Milkha Singh.
"Toofan", an Excel Entertainment production in association with ROMP pictures, will be hitting the screens on October 2, 2020.
Mumbai, Nov 16 Megastar Amitabh Bachchan shared a photograph of his daughter Shweta Bachchan Nanda and son Abhishek Bachchan twinning as toddlers in their nightsuits.
Big B took to Twitter on Friday, where he shared a black-and-white photograph of his children.
"The innocence of the child is what gives us the reason and the opportunity to make them, what they are... Shweta and Abhishek in their prime," he captioned the image.
T 3550 - The innocence of the child is what gives us the reason and the opportunity to make them, what they are ..
Shweta and Abhishek .. in their prime .. !!🤣 pic.twitter.com/k6AuFYskhP
— Amitabh Bachchan (@SrBachchan) November 15, 2019
The photograph currently has 897 Retweets and 24.4K Likes on the micro-blogging website.
On the work front, Amitabh currently has three films in his kitty -- Ayan Mukerji's "Brahmastra", Nagraj Manjule's "Jhund" and "Chehre" helmed by Rumi Jaffery.
Mumbai, Nov 16 Ekta Kapoor loves balancing her job profile as a producer on different platforms of entertainment, whether it is film, television or web shows. The new season of her unconventional OTT show, "Broken But Beautiful" was fun working on, she says, as is always the case with her popular TV series "Naagin" that has been dubbed regressive by many.
During the trailer launch of "Broken But Beautiful", Ekta was asked how she manages to create content for audiences of different demography. "As an individual, we all have different sides to our personality. We talk differently with our parents from when we are with our friends, or lovers or when we talk to ourselves. That is how it works with different kinds of storytelling, too. I have had as much fun making ‘Naagin' -- especially the Panchmukhi Naagin I am making now -- as the show ‘Broken But Beautiful', which is deep," she replied.
"I think we have to celebrate every form of art and storytelling. Whether you like it or not, both kinds of stories are art, and it has different impact on different people. For the mass audience, television is an escape and for others, a love story like 'Broken But Beautiful' is a connection. For still others, watching 'Game Of Thrones' is about living out the gladiator in you," she added.
Season 2 of "Broken But Beautiful" features Gaurav Arora and Anuja Joshi along with Vikrant Massey and Harleen Sethi. The show streams on the OTT platforms ZEE5 and Alt Balaji from November 27.
Talking about the show, she said: "I would say this is one of the shows I decided to make just for myself. We deal with the big, tangible aspects of love, while the small things are lost. There is always a story after the ‘happily ever after'. In the first season, we have shown that they moved on, that they are healed. But the fact is, you always carry certain things with you -- in your heart, you always carry the memory. Although you forgive and move on, you carry the pain into the next relationship. I hope that the simplicity of the story appeals to people."
In Bollywood this year, Ekta has been associated with the production of films such as "Dream Girl", "Judgementall Hai Kya", "Jabariya Jodi", and the yet-to-release "Dolly Kitty Aur Woh Chamakte Sitare". She has also produced TV shows like "Bepanah Pyaar" and "Haivaan: The Monster", and is gearing up for "Naagin : season 4".
The producer said that exploring different platforms have helped her create a fan base across different generation.
"With the variety of shows, we are reaching to different generations. I came across girls who said that once they felt irritated watching daily soaps on TV with their mothers, they discovered their own stories in shows like ‘Broken But Beautiful'. A whole new age group has emerged," shared Ekta.
So, what is that one thing in her life that is broken but beautiful?
"My achy-breaky heart!" she replied promptly, and then added: "It is always going to be broken in different stages of life but because it still loves, it is beautiful.
Roo-ba-Roo (Face to Face)
![The Qur’an describes Muslims committed to its mores as “a moderate nation,” and that sense of balance qualifies them to stand as “witnesses over humanity” (Q 2:143). Contemporary Muslims revel in this assertion, especially when it seems that “Islam” proposes a via media solution to a highly polarizing subject as abortion. What currently constitutes “Islam” on a given topic, however, often reflects the personal prerogative apparently offered to the average Muslim by a list of diverse legal perspectives. In other words, the mere fact that multiple legal opinions exist on one or more topics is now taken as license to appropriate any one of them, without any deep ethical reflection on the implications of the opinion, however anomalous it may be. “Islam is the golden mean between all ethical extremes” is what certain Muslims would assert. So if one extreme bars abortion under all circumstances and the other seeks to allow it throughout the duration of the pregnancy, one would assume that Islam must land somewhere in the middle, both forbidding and allowing abortion in certain circumstances. This moral assumption isn’t far from the truth. However, the mere existence of multiple opinions on a topic does not mean that each opinion has equal validity, nor does it mean that every opinion is valid for one to adopt. Similarly, “Islam” or “Islamic law” cannot be summed up into a simple formula like “majority rules” or “when in doubt about prohibition or allowance, the action is, therefore, merely disliked.” Legal positivism plagues both religious and secular-minded people. Just as an act does not acquire its moral strength simply because it is legal, morally appropriate opinions are not always codified into law. If it is true that any unjust law is no law at all, where is the injustice and to whom is it being perpetrated against in the debate between pro-lifers and pro-choicers? Is it deemed unjust to prevent a pregnant woman from disposing of an “insignificant lifeless part of her body” that no one other than herself should be able to decide what to do with? Or is one “depriving a helpless growing person” of the opportunity and right to exist after its Creator initiated its journey into the world? Does a law that prevents a woman impregnated by a family member or rapist from an abortion oppress her? Or does such a law protect the life of a vulnerable fetus, who, like other weak members of society, is expected to be protected by the strong? Does it do both or neither? And if one is taking the “life” of this fetus, what proof is there that it is a living creature? While these are all extremely important questions, this missive is neither intended necessarily to answer them nor to resolve today’s raging political debate. The main goal here is to offer ideas that should be on the minds of Muslims when deciding to join such debates or promoting the idea that their “religion” provides the best solution to social polarization, when by “religion” we mean the opinion of a small minority of scholars in some place and time in Muslim history. Islamic law is very sophisticated; the legislative process is not facile, nor is it a place where any Muslim is entitled to pragmatically select the opinions that he/she finds attractive and accommodating. It demands knowledge of particular aims, the ability to properly realize those aims in the lives of people, and understanding the epistemic and metaphysical foundations that ensure that judgments conform to coherent rationale. In other words, the laws of Islam and the opinions of jurists cannot be divorced from their philosophical and evidentiary underpinnings. Otherwise, the thread holding the moral tapestry of Islam together falls apart completely at its seams. Is Abortion Lawful in Islam? Many past and present have written about the Islamic view of abortion. The ancient scholars prohibited it at all stages of the pregnancy and made practically no exception. Some would later allow for it only if the mother’s life was in danger. That notwithstanding, six popular legal opinions exist regarding abortion: Unlawful (haram), in all stages of the pregnancy. Permitted (ja’iz), during the first 40 days but unlawful (haram) afterwards. Disliked (makruh), before the passage of 40 days but unlawful (haram) afterwards. Permitted (ja’iz), if it is from illicit intercourse (zina). Permitted (ja’iz) without conditions, before 120 days. Permitted only for a legitimate excuse. The late mufti of Fez, Morocco, Shaykh Muhammad Al-Ta’wil (d. 2015) said, The first opinion forbidding that during the [first] 40 [days] and beyond, regardless of whether or not it is due to an excuse, even if from illicit intercourse, is the view of the supermajority [of jurists].[1] The Qur’an is a Book of Ethical Teaching The reasons for the cavalier attitude among contemporary Muslims about abortion are multiple. The most significant reason may be that at times Islam is seen as a synonym for shariah. The truth, however, is that the shariah is only part of Islam. Islam covers law (fiqh), creed (aqidah), and ethics (akhlaq). Even though the Qur’an consists of laws, it is not a book of law. It is a book of ethical teachings. Merely 10%–12% of the Qur’an relates to legal injunctions. It is not characteristic of the Qur’an to enjoin upon Muslims to command what is “compulsory” or “recommended” and to forbid what is “unlawful” and “disliked.” What is common though is for it to command us to do what is “ma’ruf” and to avoid what is “munkar.” “Ma’ruf” and “munkar” can be translated respectively as “what is socially commendable” and “what is socially condemnatory.” This is in spite of the fact that social acceptability and unacceptability are often subjective. This does not mean that the Qur’an is morally relativistic. It is quite the contrary. What this means, however, is that the Qur’an’s aim is not merely to teach Muslims what one can and cannot do. It means, rather, that the Qur’an has a greater concern with what Muslims “should” and “should not” do. For this very reason, the companions of the Prophet seldom differentiated between his encouragement and discouragement of acts by the juristic values of disliked, unlawful, recommended, and compulsory. Rather, if the Prophet encouraged something beneficial, they complied. And, if he discouraged from something potentially harmful, they refrained. The Qur’an permits many actions. However, to permit an act is not equivalent to encouraging it. It permits polygyny (Q 4:3), the enslavement of non-Muslim war captives (Q 8:70), and marrying the sister of one’s ex-wife (Q 4:23). Similarly, some Muslim jurists validate marriage agreements wherein the man secretly intends to divorce the woman after a certain period of time known only to him.[2] This is the case, even though the average Muslim man is monogamous; practically no Muslim today believes it is moral to enslave a person; the vast majority of Muslims find the marriage of one’s sister-in-law upon the death of one’s wife to be taboo; and they chide men who marry with a temporary intention of marriage. If the mere existence of permission or legal opinion permitting a socially condemnable act is a legitimate reason to adopt it, why would Muslims be uneasy about these cases but inclined to take a different stance when it comes to abortion? The proper Islamic position on any given issue of public or private concern should not only consider what the law or jurists have to say about the topic. Rather, one should also consider how theology and ethics connect with those laws or opinions. That is to say, one should ask, “What wisdom does God seek to realize from this injunction or opinion?” assuming that such a wisdom can be identified. Secondly, one need ask, “Who and how many will be helped or harmed if this action is undertaken?” The Qur’an is the primary source of Islam’s ethics. And, one often observes a major difference between its morality and the morality validated by certain jurists, often lacking a clear connection to Qur’anic and prophetic precepts. That notwithstanding, a juristic opinion can sometimes masquerade as one that is authentically Islamic, especially when it aims to appease or assuage a social or political concern. Consequently, one finds some contemporary scholars championing opinions simply because they exist, like that of mainstream Shafi’is who traditionally argued that the reason for jihad was to rid the world of unIslamic doctrines (kufr); or certain contemporaries who validated taking of the lives of innocent women, children, and other non-combatants in suicide bombings; those who endorsed the execution of Jews for converting to Christianity and vice versa;[3] or others who classified slaves as animals rather than human beings?[4] For, surely, there are Muslim jurists who validate each one of these opinions, despite their evidentiary weakness. Hence, simply because there is an opinion allowing for abortions does not necessarily mean that it is something Islam allows, even in cases of rape and incest. When Does Life Begin? Medieval Muslim scholars, naturally, lacked the scientific tools that we have today to determine whether or not the fetus growing in its mother’s womb was actually a viable creation and a living creature from conception. Other than when the fetus first showed signs of movement in its mother’s belly, scholars took their cues from the Qur’an and prophetic tradition on when the fetus possessed a soul or if it did so at all. For this reason, very few scholars have offered clear answers to the question of when human life begins, while they agreed that upon 120 days, the child is definitely a living person. According to the Andalusian scholar of Seville, Ibn al-‘Arabi (d. 1148), The child has three states: 1) one state prior to coming into [material] existence …, 2) a state after the womb takes hold of the sperm …, and 3) a state after its formation and before the soul is breathed into it …, and when the soul is breathed into it, it is the taking of a life. [5] Al-Ghazzali (d. 1111) said, Coitus interruptus (‘azl) is not like abortion and infanticide (wa’d) because it [abortion] is a crime against an actualized existence (mawjud hasil). And, it has stages, the first being the stage of the sperm entering into the womb, then mixing with the woman’s fluid, and then preparing for the acceptance of life. To disturb that is a crime. Then, if it becomes a clot (‘alaqah) or a lump (mudghah), the crime is more severe. Then, if the soul is breathed into it and the physical form is established, the crime increases in gravity. [6] These are some of the most explicit statements from Medieval Muslim scholars; they deemed that life begins at inception. The Qur’an states, “Does man think that he will be left for naught (sudan)? Was he not a sperm-drop ejected from sexual fluid?” (75:36-37). In other words, the “sperm-drop” phase is the start of human existence, and existence is the basis for human dignity, as with other living creatures. The human being was a “sperm-drop.” If that is so, this strongly suggests that meddling with this fluid, even before the fetus begins to grow and develop limbs and organs, would be to violate the sanctity of a protected creature. The Qur’an further says, “Did We not create you from a despicable fluid? And then, We placed you in a firm resting place, until a defined scope” (Q 77:20-22). The use of the second person plural pronoun (you) in these verses strongly suggests that the start of human life begins at inception. This is not to mention the multiple verses forbidding one from killing one’s children due to poverty, fear of poverty, or out of shame or folly. The Sunnah of the Prophet Muhammad ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) similarly offers sufficient indication that even though the fetus is not fully formed, it is still an actualized existence and living creature. The Prophet reportedly said, “The miscarried fetus will remain humbly lying with its face down at the gates of heaven saying, ‘I will only enter when my parents do.’”[7] Similarly, it is reported that when the second caliph ‘Umar b. al-Khattab ordered that an adulteress discovered to be pregnant be stoned to death, the companion, Mu’adh b. Jabal, said to him, “Even if you have a right to punish her, you do not have a right to punish what is in her belly.”[8] The Prophet and his followers after him never executed a pregnant woman guilty of a capital crime until she gave birth and someone had taken on the care of the child. In addition, they imposed a hefty fine on those who were directly responsible for a woman’s miscarriage.[9] All of this indicates that the fetus is to be respected from the time the male’s sperm reaches the ovum of the woman. Imam Al-Razi’s Ethical Reflection on the Qur’anic Verse, 6:140 God says in the Qur’an, “Ruined are those who murder their children foolishly without knowledge and forbid what God has provided them with while inventing falsehoods against God. They have strayed and are not guided aright” (6:140). About this verse, Imam Fakr al-Din al-Razi (d. 1210) comments, Many issues relate to the verse: the first issue is that God mentioned, in the preceding verse, their murder of their children while depriving themselves of the sustenance that God provided them with. Then, God brings these two matters together in this verse while clarifying to them all that is a logical consequence of this judgment, such as ruin, folly, lack of knowledge, the deprivation of what God has provided them, false statements against God, straying, and the privation of guidance. So these are seven characteristics, each of which is an independent cause for censure. The first is ruin (khusran), and that is because a child is an immense blessing from God upon a person, so when one strives to terminate its existence, he/she suffers great ruin and especially deserves great censure in life and a severe punishment in the hereafter due to terminating its existence. Censure in life is warranted because people say one has murdered one’s child out of fear of it eating one’s food. And there is no censure in life greater than such. Punishment in the hereafter is warranted because the closeness resulting from childbirth is one of the greatest sources of love. Then, upon achieving it, one sets out to deliver the greatest of harms to it [the child], thereby committing one of the gravest sins. As a consequence, one of the greatest punishments is warranted. The second is folly (safahah), which is an expression of condemnable frivolousness. That is because the murder of the child is only committed in light of the fear of poverty. And, even though poverty is itself a harm, murder is a much graver harm. Additionally, this murder is actualized, while the poverty [feared] is merely potential (mawhum). So enforcing the maximum harm in anticipation of a potential minimal harm is, without doubt, folly. The third regards God’s saying, “without knowledge.” The intent is that this folly was only born of the absence of knowledge. And there is no doubt that ignorance is one of the most objectionable and despicable of things. The fourth regards depriving one’s self of what God has made lawful. It is also one of the worst kinds of stupidity, because one denies one’s self those benefits and good things, becoming entitled by reason of that deprivation of the severest torment and chastisement. The fifth is blaspheming God. And it is known that boldness against God and blaspheming Him is one of the cardinal sins. The sixth is straying from prudence (rushd) with relation to the interests of the faith (din) and the benefits found in the world. The seventh is that they are not guided aright. The benefit of it is that a person might stray from the truth but may return to proper guidance. So God clarifies that they have strayed without ever obtaining proper direction. So it is established that God has censured those described as having murdered children and denied what God has made lawful for them, with these seven characteristics necessitating the worse types of censure. And that is the ultimate hyperbole.[10] The Ethical Contentions of a Moroccan Mufti We have already quoted Shaykh Muhammad Al-Ta’wil of Morocco. Like the medieval scholars, he maintained a very conservative opinion on abortion, allowing it only if the mother’s life was at risk. The following is a list of his nine ethical contentions against abortion and those scholarly opinions allowing it. The bulk of what follows is a literal translation of his views. Regarding why abortion is immoral, he says: Firstly, it is a transgression against a vulnerable creature who has committed neither sin nor crime, a denial of it from its right to existence and life that God has given it and Islam has guaranteed as well as the taking of a life in some situations. Secondly, it is a clear challenge to God’s will and a demonstratively defiant act meant to stubbornly contend with God’s action, creative will, and judgment. And that manifests itself in the murder of what God has created, the voiding of its existence, and a commission of what He deems unlawful. Thirdly, it a decisively demonstrative proof of hard-heartedness, the absence of mercy, and the loss of motherly and fatherly affection or rather the loss of humanity from the hearts of those who daringly undertake the act of abortion with dead hearts and wicked dark souls. Fourthly, it is the epitome of self-centeredness, selfishness, narcissism, and sacrifice of what is most precious¾one’s own flesh and blood, sons and daughters¾to gratify the self and enjoy life and its attractions far away from the screams of infants, the troubles of children, and the fatigue resulting from them. Fifthly, it is a practical expression of one’s bad opinion of God, the lack of trust in His promise to which He decisively bounded Himself to guarantee the sustenance of His creation and servants. It also shows ignorance of His saying, “And, there is not a single creature on earth except that God is responsible for its sustenance, just as He knows its resting place and place from which it departs. Every thing is in a manifest record (Q 11:6); as well as His saying, “And do not kill your children due to poverty. We will provide for you as well as for them” (Q 6:151); in addition to His saying, “And, do not kill your children out of fear of poverty. We will provide for them and for you” (Q 17:31). This is in addition to other verses and prophetic traditions that indicate that all provisions are in God’s control and that no soul will die until it exacts its sustenance in full as the Prophet said. Sixthly, it is a bloody war against the Islamic goal, introduced by the Prophet and to which he called and strongly encouraged, of population growth and increase in posterity. Seventhly, it undermines the aims of the Islamic moral code that considers the preservation of offspring to be one of the five essentials upon which the sanctified revealed moral code is built. Eighthly, it goes against the nature to which God has disposed both animals and human beings to of love of children, childbearing, and the survival of progeny…. Ninthly, it is the grossest display of bad manners towards God and the epitome of ingratitude towards a blessing and the rejection of it. And that is because both pregnancy and children are among God’s favors upon His servants and among His gifts to the expectant mother and her husband. These are some important matters of consideration. Every Muslim, woman, and man, will ultimately need to decide what burdens he/she is prepared to meet God with. While abortion is an emotionally charged matter, especially in Western politics, emotions play no role in the right or wrong of legislation. Although our laws currently may not consider a fetus aborted before its survival outside of the womb to be viable, the Muslim who understands that legal positivism does not trump objective or moral truths should be more conscientious and less cavalier in his/her attitude about the taking of life and removing the viability of life. [1] Al-Ta’wil, Muhammad b. Muhammad b. Qasim. Shadharat al-Dhahab fi ma jadda fi Qadaya al-Nikah wa al-Talaq wa al-Nasab. Hollad: Sunni Pubs, 2010, p. 148. [2] Muhammad b. ‘Abd Al-Baqi Al-Zurqani quotes Ibn ‘Abd Al-Barr as saying, They unanimously agreed that anyone who marries without mention of a particular condition while having the intention to remain with her for a period that he has in mind is permitted (ja’iz), and it is not a temporary marriage. However, Malik said this is not an attractive thing to do (laysi hadha min al-jamil). Nor is it part the conduct of moral people (la min akhlaq al-nas). Al-‘Awza’i took a solitary view saying that it is a temporary marriage. And, there is no good in it (la khayra fihi). ‘Ayyad stated it. Al-Zurqani, Muhammad b. ‘Abd Al-Baqi b. Yusuf. Sharh al-Zurqani ‘ala Muwatta’ al-Imam Malik. Beirut: Dar al-Kutub al-‘Ilmiyyah, (no date), 3/201. [3] Hafiz Ibn Hajar al-‘Asqalani said about the prophetic tradition, “Kill whoever changes his lifepath”, “Some Shafi’i jurists clung to it concerning the killing of anyone who changes from one non-Islamic faith to another non-Islamic faith (din kufr)…” Al-‘Asqalani, Ahmad b. ‘Ali b. Hajar. Fath Al-Bari Sharh Sahih al-Bukhari. Muhammad Fu’ad ‘Abd Al-Baqi Edition. Riyadh: Al-Maktabah Al-Salafiyyah, (no date), 12/272. [4] Al-Ra’ini, Muhammad al-Hattab. Qurrah al-‘Ayn bi Sharh Waraqat al-Imam al-Haramayn. Beirut: Mu’assassah al-Kutub al-Thaqafiyyah, 2013, p. 78. [5] Al-Wazzani, Abu ‘Isa Sidi al-Mahdi. Al-Nawazil Al-Jadidah Al-Kubra fi ma li Ahl Fas wa ghayrihim min al-Badw wa al-Qura al-Musammah bi Al-Mi’yar Al-Jadid Al-Jami’ Al-Mu’rib ‘an Fatawa al-Muta’akhkhirin min ‘Ulama al-Maghrib. Rabat: Wizarah al-Awqaf wa al-Shu’un al-Islamiyyah, 1997, 3/376. [6] Al-Ghazali, Muhammad Abu Hamid. Ihya ‘Ulum al-Din. Beirut: Dar Ibn Hazm, p. 491. [7] This is how Qadi Abu Bakr b. al-‘Arabi relates the report as related by Al-Wazzani in his Nawazil 3/376. In the Musnad of Abu Hanifah, however, the Prophet reportedly said, “You will see the miscarried fetus filled with rage.” When it is asked, “Enter Paradise”, it will respond, “Not until my parents come in [too].” Al-Hanafi, Mulla ‘Ali Al-Qari. Sharh Musnad Abi Hanifah. Beirut: Dar al-Kutub al-‘Ilmiyyah, 1985, p. 252. [8] Ibn ‘Asakir, Abu al-Qasim ‘Ali b. al-Hasan. Tarikh Madinah Dimashq wa Dhikr Fadliha wa Tasmiyah man hallaha min al-Amathil aw ijtaza bi Nawahiha min Waridiha wa Ahliha. Beirut: Dar al-Fikr, 1997, p. 342. [9] Among the fines due for causing the miscarriage of a fetus are: 1) prison or flogging; 2) the penance for murder (kaffarah), which is the freeing of a slave, fasting two consecutive months which is compulsory for Shafi’is and recommended for Malikis; and 3) the gifting of a slave to the woman who lost her child. [10] Al-Razi, Fakr al-Dina. Tafsir al-Fakr al-Razi al-Mushtahir bi Al-Tafsir Al-Kabir wa Mafatih al-Ghayb. Beirut: Dar al-Fikr, 1981, pp. 220-221 Related Topics: abortion Ethics Featured Fiqh Islam muslims](https://cdn.bdc-tv.com/2019/06/Leonardo-770x513.jpg)
