Is abortion allowed in Islam?

Abortion is forbidden in Islam as a general rule, and the prohibition is agreed upon by the scholars across the schools. It is permitted only in a narrow case of necessity — when continuing the pregnancy puts the mother's life in real danger, confirmed by trustworthy medical opinion. Some scholars, such as Shaykh Ibn Baz, allow a wider concession in the first forty days when there is a genuine need.

Why it is forbidden

The scholars give two reasons, and they distinguish between the stages of the pregnancy.

Before the soul is breathed in: the act is an assault on a life Allah has created, and it destroys the line of offspring. IslamWeb (fatwa 36125) states that aborting before ensoulment is forbidden "because it destroys the offspring," and that doing so after ensoulment is forbidden "because it is the killing of a soul without right."

After the soul is breathed in: the prohibition becomes far more severe, because it is now the killing of a life that Allah has made inviolable. IslamWeb (fatwa 2222) explains that the sanctity intensifies and the crime becomes greater after the soul is breathed into the fetus, since it is then the killing of a soul Allah has forbidden to be killed except by right.

The scholars also point to the general command not to cooperate in sin:

"And cooperate in righteousness and piety, but do not cooperate in sin and aggression."— Qur'an 5:2

This is why IslamWeb (fatwa 2016) notes that the husband's permission or lack of it makes no difference — the ruling does not change.

The one agreed exception

Every document converges on a single permitted case: when the pregnancy poses a real, verified danger to the mother's life. The key conditions are:

The danger must be real, not imagined: mere fear of hardship, difficulty, or expected harm does not permit it. IslamWeb (fatwa 68726) is explicit that "the mere expectation of that, or fear of harm and hardship, does not make this abhorrent act permissible."
It must be confirmed by trustworthy doctors: the ruling is not left to the woman's own judgment. IslamWeb (fatwa 130321) requires "a report from a trustworthy, reliable physician of proven expertise," and Shaykh Ibn Baz requires the confirmation of two or more trustworthy specialist doctors.
It is a necessity, not a preference: IslamWeb (fatwa 193491) states plainly that work circumstances and debts are not a necessity that permits abortion.

A second case appears in some fatwas: if the fetus has already died in the mother's womb. IslamWeb (fatwa 130321) lists this alongside the danger-to-life case.

What does not count as a reason

The documents are firm that the following are not valid grounds:

Deformity of the fetus: IslamWeb (fatwa 2222) addresses this directly — abortion is not permitted even if the fetus is deformed, "because Allah is the One who created it, and He is more merciful to it than its mother and father."
Work pressures or debt: IslamWeb (fatwa 193491) rules these out explicitly.
Having enough children already: IslamWeb (fatwa 13171) calls this "a reason not considered in the Shari'ah," and says the husband, wife, and doctor all share in the sin.
Fear of poverty or difficulty providing: Shaykh Ibn Baz (in Fatawa Nur 'ala al-Darb) says aborting for fear of hardship in provision, or out of a bad assumption about Allah, is wrong and not permissible.

The view of Shaykh Ibn Baz on the early stage

Shaykh Ibn Baz gives a more detailed, stage-based answer, and it is worth setting out carefully because it is more permissive than the general fatwas in one respect.

He divides the pregnancy into stages:

Stage	His ruling
First forty days	The matter is wider; if there is a genuine need — a mother with small children she struggles to raise, or illness making the pregnancy hard — there is no harm in aborting
Second and third forty days (clot, then lump of flesh)	Stricter; not permitted except for a severe excuse, such as serious illness confirmed by a doctor
After the soul is breathed in (after the fourth month)	Not permitted at all; she must be patient until she gives birth

He adds an important condition even for the first forty days: the concession is for a genuine need, not for convenience or luxury. He says that if the abortion is for "suspicion of Allah" or fear of difficulty in provision, or merely for leisure, then it should not be done and is not permissible. He also notes that even when it is permitted, leaving it is better.

On the deformed fetus, Ibn Baz says that if two or more trustworthy specialists confirm that the child, if it remains, poses a danger of death to the mother, then it is permitted — but the permission is tied to the danger to the mother, not to the deformity itself.

The compensation owed

If an abortion is carried out without a valid necessity, the scholars state that a ghurrah (a slave, male or female) is owed — and if that is not available, one-tenth of the mother's blood-money. This applies once the fetus has been formed, which the fatwas place at forty days and above. IslamWeb (fatwa 2016) and (fatwa 13171) both cite the Prophet's ﷺ judgment in the case of the aborted fetus:

"The Prophet ﷺ judged that a ghurrah be given for the miscarried fetus."— Sahih al-Bukhari 6907

The scholars differ on whether expiation (kaffarah) — fasting two consecutive months — is also required:

The Shafi'is and Hanbalis hold it is obligatory, by analogy with the killing of a soul.
The Hanafis and Malikis hold it is recommended, not obligatory, since the Prophet ﷺ only judged the ghurrah.

IslamWeb (fatwa 134309) notes that fasting is preferable, to exit the disagreement.

In practice

If a woman is considering abortion, the path the scholars set out is:

Establish whether there is a real danger to life — not hardship, not fear, not inconvenience.
Get the confirmation of trustworthy, specialist doctors — two or more, per Ibn Baz.
If the danger is confirmed, the abortion is permitted, and the ruling is referred to trustworthy Muslim medical experts.
If it is not confirmed, the original prohibition stands, and the one who has done it should repent sincerely and pay the ghurrah if the fetus was formed.

Key takeaways

Abortion is forbidden as a general rule, and the prohibition is agreed upon; it is permitted only when the mother's life is in real, medically confirmed danger.
Deformity of the fetus is not a valid reason on its own — Allah is the Creator and is more merciful to the child than its parents.
Work pressures, debt, and having enough children are not valid reasons and do not lift the prohibition.
Shaykh Ibn Baz allows a wider concession in the first forty days for a genuine need, but even then leaving it is better.
If an abortion is done without valid necessity after the fetus is formed, a ghurrah is owed, and the scholars differ on whether expiation is also required.

Is abortion allowed in Islam?

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