Dr. Ali Selim:

I thank the Chairman and wish him, members and witnesses good morning.

Islam significantly values human life - established life and the life of the embryo. The Koran states clearly: "Wala Taqtulunnafsa Al-Lati Haram Allah", "Take not life which Allah has made sacred." This meaning is reiterated in another place in a way that should deter people even from thinking of killing as, on unlawful killing, Allah stated: "Man Qatal Nafsan Bighairi Nafsin Fakaannama Qatalannasa Jamian", "whosoever killeth human being for other than manslaughter or corruption in the earth, it shall be as if he had killed all mankind." The justice comes afterwards". "Wa man Ahiaha Fakaannama Ahiannasa Jamiyan", "whoso saveth the life of one, it shall be as if he had saved the life of all mankind."

The Koran warns people against considering abortion if they are not sure they can provide for a child. It states:

Say: "Come, I will rehearse what Allah hath (really) prohibited you from": Join not anything as equal with Him; be good to your parents; kill not your children on a plea of want;- We provide sustenance for you and for them;- come not nigh to shameful deeds. Whether open or secret; take not life, which Allah hath made sacred, except by way of justice and law: thus doth He command you, that ye may learn wisdom."

Although maternal health care should strive to obtain the best possible outcome for both mother and baby, in the unlikely event that a group of competent and trustworthy physicians confirms that the continuation of pregnancy jeopardises the mother's life, then abortion could be conducted as the last and only option to protect the mother's life. This permission is based on the principle of the lesser of the two evils. In this case, one is confronted with two forbidden things: either abort the unborn child or let a living woman die. Obviously, the latter is of greater importance than the former; therefore, abortion is allowed to save the mother. Abortion is regarded as a lesser evil in this case because the mother is the originator of the baby; the mother's life is well-established; the mother has family duties and responsibilities; the mother is part of an essential part of the family; and allowing the mother to die would also kill the baby in most cases.

Nevertheless, if the mother threatens to commit suicide, such a claim cannot be deemed as a ground for abortion. The experience of pregnancy and delivery is hard and could lead to depression. The Koran recognises this fact and promises greater reward for mothers in return. As Allah says:

We have enjoined on man kindness to his parents: In pain did his mother bear him, and in pain did she give him birth. The carrying of the [child] to his weaning is [a period of] thirty months. At length, when he reaches the age of full strength and attains forty years, he says, "O my Lord! Grant me that I may be grateful for Thy favour which Thou has bestowed upon me, and upon both my parents, and that I may work righteousness such as Thou mayest approve; and be gracious to me in my issue. Truly have I turned to Thee and truly do I bow [to Thee] in Islam.

The Government should think of social and economic means to reduce suicide, but certainly not at the expense of others' lives. Otherwise, it would be saving one human being by killing another. Financial, psychological and physical assistance should be given to assist women who, while pregnant, find themselves in challenging situations. Society should be there to assist women in difficult situations.

Women who have been victims of rape deserve due sympathy and help, but a child conceived in this unfortunate situation still has the right to live. Of course, the continuity of such a pregnancy places a heavy burden on the mother which may drive her, similarly to many other economic and social scenarios, to think of terminating the pregnancy, but killing the foetus is not the right solution. In fact, it is a crime against this innocent human being. It is terminating the innocent's life, while the real perpetrators enjoy their lives.