Mumbai, Sep 13 Veteran actress Neetu Kapoor has shared an anecdote on how she used her hairdresser's hand to pose for a cover.
Neetu shared the photograph of the yesteryears' cover shot by ace photographer Rakesh Shrestha, who is the father of Rohan Shrestha.
She captioned it: "#Funfact Rakesh Shrestha ace photographer (Rohan Shrestha's dad) had a cover concept... face with red lipstick and red nails! Since My nails were short we used my hair dressers hand.... the hand posture looks so weird."
Neetu is married to actor Rishi Kapoor and is the mother of actor Ranbir Kapoor. She is known for films like "Do Dooni Char", "Kabhie Kabhie", "Amar Akbar Anthony" and "The Great Gambler" among many others.
New Delhi, Sep 13 A soft kiss planted on India skipper Virat Kohli's hand by his actress wife Anushka Sharma has taken the Internet by storm.
The two were present at the event where the Feroz Shah Kotla Stadium was rechristened after former Finance Minister Arun Jaitley and a special stand dedicated to Kohli.
The video, which has taken the social media by storm, shows the star couple holding hands and sitting together. Moments later the actress was seen sneaking the soft kiss.
The clip has been shared by various fan clubs on social media platforms.
Mumbai, Sep 13 Director Anees Bazmee has revealed in a throwback picture that he worked as a child actor in the 1981 film "Naseeb".
Bazmee, who has directed films like "Pyaar To Hona Hi Tha", "Welcome", "Singh Is Kinng", "Ready" and "Mubarakan", took to Twitter on Thursday, where he shared a black and white photograph from the sets of "Naseeb" alongside actor Amjad Khan.
"I've been lucky enough to work with the best in the industry over the years as both a writer and a director. Lekin kya aapko pata hai ki main child actor bhi tha? (Did you know I was a child actor too?) Here's a wonderful moment captured with Amjad Khan sahaab from the film 'Naseeb'. Can you spot me," he captioned the image.
Bazmee is currently busy filming "Pagalpanti", which features an ensemble cast, including Anil Kapoor, John Abraham, Ileana D'Cruz, Arshad Warsi and Kriti Kharbanda.
Mumbai, Sep 13 Veteran actor Anupam Kher has shared a video of superstar Shah Rukh Khan's fan from Kenya lip-syncing a number from their blockbuster 1995 film "Dilwale Dulhania Le Jayenge".
Anupam on Thursday afternoon took to Twitter, where he shared a video of a fan from Kenya lip-syncing the song "Tujhe dekha to", picturised on Shah Rukh and Kajol.
"Presenting Sharukh and Kajol from Kenya lip-synching the eternal love song from the eternal 'Dilwale Dulhania Le Jayenge'. Video shared by the man who composed the song,
Lalit Pandit. Enjoy music is universal," Anupam captioned the image.
Presenting #Sharukh and #Kajol from Kenya lip-synching the eternal love song from the eternal #dilwaledulhanialejayenge. Video shared by the man who composed the song, @pandit_lalit. Enjoy.🤓🙏😎😍 #MusicIsUniversal pic.twitter.com/5gwga3kARv
— Anupam Kher (@AnupamPKher) September 12, 2019
The video on Twitter currently has 5.6 K likes and 778 re-tweets.
"Dilwale Dulhania Le Jayenge" is directed by Aditya Chopra. It told the story about two characters Raj and Simran, who meet during a trip across Europe and then fall in love.
Mumbai, Sep 13 It's been nine-years in the industry for actress Sonakshi Sinha, who says she does not know where the time flew because it "feels like just yesterday".
Sonakshi made her debut in the 2010 film "Dabangg", where she was paired opposite superstar Salman Khan.
The 32-year-old actress took to her Instagram stories and penned down a heart warming note on her journey.
"Nine years back, 10th September 2010, was the day 'Dabangg' released which means it was the day I started this amazing journey of being an actor and being able to entertain you all. Honestly, I don't even know where all this time flew because it feels like just yesterday," she wrote.
Sonakshi, daughter of actor and politician Shatrughan Sinha, has also starred in films such as "Rowdy Rathore", "Son of Sardaar", "Dabangg 2", "Holiday: A Soldier Is Never Off Duty", "Lootera" and "Akira".
She is currently busy shooting for the third installment of the "Dabangg" franchise, which is being directed by Prabhudheva.
Rome, Sep 13 Four Sikh men from Punjab have drowned in a manure tank on a dairy farm near Pavia region in northern Italy, the media reported on Friday.
Investigators suspect that the four men, all Indian citizens, were overcome by carbon dioxide fumes from the cow manure. The officials believe that three of them died after jumping in to rescue a worker who had been emptying the tank, the BBC reported.
Two brothers Prem and Tarsem Singh -- aged 48 and 45 respectively -- owned the farm, while Arminder Singh, 29, and Majinder Singh, 28, were employees.
Prem and Tarsem Singh registered their farm in 2017. It is about 45 km from Milan. According to Italian media reports, Singhs' farm at Arena Po, producing milk and veal cattle, is one of the biggest in the Pavia region.
During the incident, the manure was being collected for use as fertilizer on the farm's fields. The victims' wives raised the alarm when the men failed to turn up for lunch on Thursday. They rushed to the scene and spotted one body in the sewage.
The wives then called in firefighters, who donned masks and emptied the tank to recover all the bodies.
Italy's public broadcaster Rai said that the Arena Po tragedy brings to 486 the total of deaths in work accidents in the country this year -- the highest toll since 2016.
Agriculture Minister Teresa Bellanova tweeted condolences and said "safety at work is an inalienable right and we must make every effort to ensure it is respected".
Dubai, Sep 13 An Indian man working at the Dubai International Airport faced a trial at the Court of First Instance for stealing two mangoes from the baggage of a traveller.
The 27-year-old Indian was accused of committing the theft in 2017. The man, confessing to stealing mangoes worth 6 dirhams, said that he stole them from a cargo consignment to India.
He said he was thirsty at the time and was searching for water when he opened a fruit box and found two mangoes which he consumed, the Khaleej Times reported.
In April 2018, the police summoned and interrogated him about the incident. He was later arrested and charged with stealing the fruits.
Records confirmed that he ate the fruits in August 2017, but didn't mention why he was only referred to the court in 2019.
According to Dubai Public Prosecution, a security guard in the airport was checking the surveillance cameras when he saw the defendant open the bags of passengers of an India-bound flight.
If the defendant is found guilty, he may face a jail term, pay the amount of the stolen items along with an equivalent fine.
The verdict in the case is expected on September 23.
Mumbai, Sep 12 "Veere Di Wedding" star Swara Bhasker lost her footwear when she went to Lalbaugcha Raja Ganpati pandal here, and she added a funny twist to it by saying that it gave her a chance to show her true devotion.
The actress took to Twitter to share her experience of visiting Lalbaughcha Raja pandal. She was wearing her Kolhapuri flats when she visited the pandal, but couldn't find them while coming back. She had to return barefoot.
"Because what's a darshan to Mumbai's iconic #LalbaughchaRaja if you don't lose your shoes?#sachcheybhakt," she posted with a video.
In the video, Swara, in her bright ensemble, is seen walking barefoot to her car.
On the work front, she will next be seen in Faraz Arif Ansari's LGBTQ drama "Sheer Qorma".
Mumbai, Sep 12 Actor Rajeev Khandelwal, who has recently appeared in the web series "Coldd Lassi Aur Chicken Masala", says he chooses his acting assignments wisely so that he can live a good life beyond his career.
"I never intended to be part of the rat race because I do not look at life only around my acting career. From my childhood I have many dreams -- of travelling, doing different things, exploring, driving, and much more. If I devote myself only to acting and if my life's goal would be only to remain visible with whatever acting assignment comes my way, my vision would become narrow," Rajeev told IANS.
Starting his career in 1998 with the show "Banphool", Rajeev managed to create his niche with roles on shows such as "Kahiin To Hoga" and "Left Right Left", besides game shows such as "Deal Ya No Deal", "Juzzbaatt" and "Sacch Ka Saamna".
While his Bollywood debut with the film ‘Aamir' brought him critical acclaims, the actor finds the webspace interesting. His digital outings "Haq Se" and "Coldd Lassi Aur Chicken Masala".
In the latest series, that is streaming on the OTT platforms ZEE5 and Alt Balaji, he plays a chef and is paired with Divyanka Tripathi Dhaiya.
Sharing his thoughts behind choosing scripts, Rajeev said: "Initially I look for a connect with the story. I want to look at my career and feel satisfied with the kind of films or stories that I am part of. ‘Aamir' was one such film for me."
Mumbai, Sep 12 Celebrity interior designer Gauri Khan on Thursday shared a still of actors Shah Rukh Khan and Kajol from their song "Ye kaali kaali aankhen", revealing that she designed her husband's look for the hit track.
"Can't believe I designed this look in the 90s ... Those jeans, legwarmer tee, bullet belt and a red shirt thrown over. The hand painted jeans were my favourite. Gauri khan designs has come a long way! Major throwback," Gauri tweeted.
Can’t believe I designed this look in the 90s 😁 ... Those jeans, #legwarmer tee, bullet belt and a red shirt thrown over. The hand painted jeans were my favourite. #Gaurikhandesigns has come a long way! Major throwback.. @iamsrk @KajolAtUN pic.twitter.com/qRpZ59yuDT
— Gauri Khan (@gaurikhan) September 12, 2019
In the image, SRK is seen wearing a red loose shirt with a pair of painted jeans, while Kajol donned a pink dress.
"Ye kaali kaali aankhen" from the 1993 movie "Baazigar" was composed by Anu Malik.
https://www.youtube.com/watch?v=nMpuAxFfqKg&feature=youtu.be
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)
