An Earth-Shaking Tale

This happened almost 6 weeks ago ... A doctor friend approached me for advice on an ethical problem he was facing: A middle-aged widow, a long-time patient of his, wanted an abortion to be performed on her young, un-married daughter. In Pakistan, as in many countries, this is illegal — although the laws, despite being vague, are not as harsh as many within Pakistan imagine due to the lack of awareness.

Note: The difficulty of spreading awareness about any matter connected with sex, without being accused of promoting promiscuity and immorality, is another widespread problem and has been a deterrent in running effective campaigns about birth control or AIDS.

Abortion is an even more difficult decision for a practising Muslim, since it is also considered sinful, as in many parts of the Christian world. Add to this the ghastly fact in Pakistan that, if discovered, the girl would be deemed guilty of an act punishable by 100 lashes of the whip under Pakistan's controversial Hudood Ordinances.

The decision had to be taken quickly. While within the safe zone at the time, the girl was fast nearing the cut-off date, after which an abortion would be almost certain to result in complications beyond control. The doctor, moved by the story the woman had told him, was willing to help on humanitarian grounds, despite the 'illegality'. What was bothering him, and holding him back, was the aspect of Sin. He needed to understand what Islam really said about this. Given that he is well aware of my views on such matters, I found it odd that he should have come to me for this aspect of support, but promised him that, after hearing the full case, I would give him my personal views on what I think Islam expects in such cases. But I did clarify a few things at the outset:

One: I strongly support all moves to make Abortion legal, if the reasons are sensible and valid (in the minds of the parties directly involved and/or the doctors).

Two: A woman's body is not a field to be used to fight political battles! I believe that the only person with an undeniable right to make the decision, unless incapacitated, is the woman who wants to have the abortion.

Three: Qür'anic verse[s] that are generally mis-used to oppose Abortion (and Birth-Control) do not support such a conclusion and refer to an entirely different context. I am of the opinion that Islam permits abortion under all reasonable circumstances. This view corresponds with that of many scholars of Islam. I am, of course, cognizant of the fact that certain scholars are extremely rigid about the opposite view and consider it haraam (forbidden).

Four: After years of reading, I have concluded that Muslims, are required - by their own Faith - to use ONLY the Qür'an in such matters. The Book describes itself, and no other source, as Al-Fürqaan (a word that means 'The Criterion' ... to be used to differentiate good from evil).

Five: My views on many subjects (such as Euthanasia) very often fall well outside those of the mainstream, as a result of not being burdened by any religious or sectarian thought. (The last makes it possible for many to pre-judge all my views as being immoral or, at least, a-moral --- although I consider myself to be a strongly moral person and try as hard as I can to live by my principles. Admittedly, I frequently fail.)

This is the story I was told.

The widow also has a daughter who lives happily with her husband and children outside Pakistan. On a recent visit her son-in-law stayed at her house for a few days and, finding an opportunity, raped the younger daughter (his sister-in-law). Having done so, he feigned an urgent call from his overseas employers the next day and left immediately.

The girl, understandably, hid this from her mother for a couple of weeks and then, unable to bear it any more, broke down and narrated everything. The poor Mother was torn by anguish and confusion. If she accused the son-in-law, what would it do? While it is easy to say, as advisors often do, that reports must always be filed (making it possible for the criminal to be traced and punished) if we are to rid our societies of such crime, other considerations must have intervened: The almost-definite resultant divorce of the other daughter and her ensuing misery; her two grandchildren being brought up motherless (should the court decision grant the husband the rights for whatever reason); the stories the young ones would be told as they grew up

The widow decided to advise her daughter to remain quiet and live with this burden ... after all, the world was a rotten place and such tragedies happened everywhere. Soon, all this would be a sad but distant memory. Time, of course, was the healer of all wounds. But, some wounds fester with time! Life rarely conforms to a Script. And Happy Endings are not even expected of Hollywood anymore. A few weeks later, the girl informed her mother that she was probably pregnant. Medical tests confirmed this.

If things were now brought to the fore, a new set of problems would present themselves: The possible counter-accusation by the culprit, that the young girl had had an affair and was covering up the real cause of her pregnancy by blaming the brother-in-law and hoping the family would be forced to resolve this internally; the rapist's very likely claim that the young girl had always tried to seduce him and was now getting back ... The variations and possibilities were endless. And the threat of the Hudood Ordinances even more real.

The only solution I could think of: Abortion!

So, I suggested that my friend consult, for greater peace of mind, the views of a few religious scholars of his own sect or preferred school of jurisprudence, but also that he never lose sight of Bertrand Russell's advice: Remember your Humanity and forget the rest.

I also advised my friend to get a gynae, one he knew well, to perform the deed. After all, as far as I was concerned, alternatives simply did not exist. All I could see in the girl's future was death, either by judicial edict or suicide. "No God", I said, trying to convince him within his frame of reference, "could be unhappy with him for lessening the misery of another one of His creations."

He spoke to a gynae. A staunch Muslim herself, she thought that the deed, under the circumstances, would be considered a kaaré savaab (an act worthy of the Lord's Grace). She agreed to perform the act as long as he (a surgeon) also remained in the room, thus ensuring that they were 'partners in crime'.

With the date set, my friend still decided to talk to various religious people, ranging from the garden variety of mulla to an aalim. The responses he received, shocked him. Despite the differences between what they profess on most issues, and the fact that many even consider the others to be 'outside' the world of Islam, they all agreed that Abortion was not acceptable and was, in fact a grave sin. Even in a case involving rape!

I was less shocked than he, having known that many hold this position. The most prominent among these being Maudoodi, the founder of the Jama'até Islami.

What hit my friend hardest was that the youngest of the mullas held the most disgusting of views that even infants got raped "as part of God's greater plan. And who are we to interfere with that?" ... (I wonder if, under this line of reasoning, all forms of medical treatment become questionable. Aren't other crimes and problems, then, also part of the same plan and should be left unchecked or unsolved? It was just this kind of ridiculousness, propagated by the Church, that led Galileo to say that he found it difficult to accept a Creator who would give humans a brain and forbid them to use it!)

The following week the ground shook beneath our feet as the Earth vomited at the thought of such people trampling upon her bosom.