Sabanin abin da akida ta sakularanci ke ikirari, ba za a iya sasanta bambance-bambancen hangen nesa na ɗabi'a a cikin tsarin shari'a guda ɗaya ba. Misali: Zubar da ciki.

Contrary to what secularism claims, competing moral visions cannot be reconciled within one legal system. Example: Abortion.

Ina ka hadu da Musulmai da yawa da suke ganin kansu masu bin addini na gaskiya kuma masu bin ƙa'idar gargajiya, waɗanda ke yarda da matsayin fiqhu na gamayya cewa bayan kwanaki 120 daga ciki, sai dai idan rayuwar uwa tana cikin hatsari, zubar da ciki ya yi daidai da kisan kai. Amma waɗannan Musulmai iri ɗaya suna goyon bayan cikakken "haƙƙin zaɓi" na mace. Ta yaya hakan zai daidaita?

I have talked to many Muslims who consider themselves orthodox and “traditional” believers who accept the consensus fiqh position that 120 days after conception, barring threat to the mother’s life, termination of pregnancy is tantamount to murder. But those same Muslims will support a woman’s absolute “right to choose.” How is that reconcilable?

Fiqh ya dogara ne akan wani gaskiyar halitta, watau lokacin da ake busa rai a cikin tayi, wato kwanaki 120 bayan hadi (ko kwanaki 40 a cewar wasu ra'ayoyi). Wannan gaskiya ba ta canzawa dangane da ko uwar musulma ce ko kafira. Musulma ce ko ba musulma ba, bayan kwanaki 120 bayan hadi, za a busa rai a jikin tayin. Wannan yana nufin cewa ko da uwar ba musulma ba ce, zubar da ciki bayan kwanaki 120 har yanzu kisan rai ne ba bisa adalci ba, watau kisan kai. To ta yaya musulmi masu yarda da wannan gaskiyar ta halitta za su goyi bayan 'yancin mace na zaɓi ba tare da wani sharadi ba?

The fiqh is based on an ontological fact, namely the point at which the soul is breathed into a fetus, i.e., 120 days after conception (or 40 days according to other opinions). That fact does not vary based on whether the mother is Muslim or kafir. Whether Muslim or not, 120 days after conception, there will be a soul breathed into the fetus’ body. This means that even if the mother is non-Muslim, abortion after 120 days is still the unjust taking of a soul, i.e., murder. So how could Muslims who accept the ontological fact nonetheless support a woman’s unconditional “right to choose”?

Waɗannan Musulmi suna goyon bayan kisan kai, kuma babu wata hanyar da za a bi wajen musanta hakan. Kisan kai kuma ba "zaɓin kai" ba ne da za a iya yi a ɓoye, a bayan ƙofofi da aka rufe. Haka kuma, babu wani malamin Musulunci da ya taɓa cewa, a cikin wata ƙasa mai addinai da yawa karkashin mulkin Musulmi, haramcin kisan kai na Shari'a ya shafi Musulmi kawai ba zai iya tilastawa kan wata "ƙaramar al'umma" ta waɗanda ba Musulmi ba. Wato dai, dukkan dabarun da Musulmin zamani masu bin tafarkin sassauci suke amfani da su don goyon bayan matsayin siyasa na sassaucin ra'ayi wanda ba na Musulunci ba, sun gaza gaba ɗaya idan aka yi batun zubar da ciki. Hanya ɗaya tilo da Musulmi za su goyi bayan 'yancin mace na kawo ƙarshen ciki ba tare da wani sharadi ba, ita ce su ƙi yarjejeniyar malamai da kuma bayyanannun alamu a cikin wahayi waɗanda ke goyon bayan wannan yarjejeniya. Tabbas wasu masu karkata daga gaskiya ba su damu da hakan ba. Dangane da siyasa, shugabannin Musulmi kuma sun zaɓi matsayin "tsaka-tsaki", duk da cewa matsayin Musulunci a kan wannan al'amari a bayyane yake. Kowace shekara, ana rubuta kusan zubar da ciki miliyan ɗaya a Amurka kaɗai. Don kada a kira su "masu tsattsauran addini" a kuma haɗa su da masu ra'ayin addini na dama, waɗannan Musulmi sun fi son yin shiru a gaban kisan kai da ya yawaita. Sau da yawa, su ne mutane ɗaya da kan yi ta yabon Musulunci daga minbari kan yadda ya kawar da al'adar binne 'ya'ya mata da ake yi a zamanin jahiliyya. Amma saboda lissafin siyasa mara hangen nesa da rashin sani, suna yin shiru game da binne 'ya'ya mata DA maza da ake yi a yau a ko'ina a kewaye da mu. Masha'Allah, ina ga yadda suke "bin koyarwar Annabi" da kuma sadaukarwarsu ga "adalci na zamantakewa".

These Muslims are supporting murder and there are no two ways about it. Murder is also not a “personal choice” that can validly occur “behind closed doors.” Furthermore no Islamic scholar ever held that, in a multi-faith polity under Muslim rule, the Shar`i prohibition of murder only applied to Muslims and could not be enforced upon a non-Muslim “minority.” In other words, all the usual strategies modernist Muslims today use to justify supporting liberal, un-Islamic political positions spectacularly fail in the case of abortion. The only way a woman’s unconditional right to terminate pregnancy can be supported by Muslims is if they reject scholarly consensus and the clear indicants in revelation that support that consensus. Obviously some deviants have no problem with that. As far as the politics go, Muslim leaders have also opted to take a “neutral” stance despite the fact that the Islamic morality of the situation is clear. Every year, nearly 1 million abortions are documented in the US alone. In order to avoid the label of “religious fundamentalism” and being lumped in with the religious right, these Muslim prefer to stay silent in the face of rampant murder. Often, these are the same people who will wax poetic from the minbar about how Islam abolished the pre Islamic practice of burying daughters. But because of myopic, ill-informed political calculations, they stay silent about the burying of daughters AND sons happening today all around us. MashaAllah, how “prophetic.” How dedicated to “social justice.”