Zabihi Bidgoli Atefeh, Ardbili Faezeh Azimzadeh
Department of Family Law, Faculty of Law, Imam Sadiq University, Tehran, Iran.
Department of Theology and Law, Imam Sadiq University, Tehran, Iran.
Int J Fertil Steril. 2017 Jan-Mar;10(4):380-389. doi: 10.22074/ijfs.2016.5088. Epub 2016 Nov 1.
Advancements in medical technology have significantly increased the possibility of successful infertility treatment. Medical interventions in the initial process of pregnancy that intend to increase the chances of pregnancy create the risk of multifetal pregnancies for both mothers and fetuses. Physicians attempt to reduce the numbers of fetuses in order to decrease this risk and guarantee the continuation of pregnancy. The aim of this paper is to understand the Shiite instruction in terms of the risks multifetal pregnancies have for fetuses and if it is permissible to reduce the numbers of fetuses. An affirmative answer will lead to the development of Islamic criteria for reduction of the number of embryos.
This analytical-descriptive research gathered relevant data as a literature search. We reviewed a number of Islamic resources that pertained to the fetus; after a description of the fundamentals and definitions, we subsequently analyzed juridical texts. The order of reduction was inevitably determined by taking into consideration the rules that governed the abortion provisions or general juridical rules. We also investigated the UK law as a comparison to the Shiite perspective.
The primary ordinance states that termination of an embryo is not permitted and is considered taboo. However, fetal reductions that occur in emergency situations where there is no option or ordinary indication are permitted before the time of ensoulment. The goal of reduction can be chosen from different ways.
According to Shiite sources, fetal reduction is permitted. Defective fetuses are the criteria for selective reduction. If none are defective, the criteria are possibility and facility. But if the possibility of selection is equally for more than one fetus, the criterion is importance (for example one fetus is healthier).
医学技术的进步显著提高了不孕不育治疗成功的可能性。在妊娠初始阶段旨在增加受孕几率的医学干预措施，给母亲和胎儿带来了多胎妊娠的风险。医生试图减少胎儿数量以降低这种风险并确保妊娠继续。本文旨在从多胎妊娠对胎儿的风险方面理解什叶派教义，以及减少胎儿数量是否被允许。肯定的答案将促成制定减少胚胎数量的伊斯兰标准。
这项分析描述性研究通过文献检索收集相关数据。我们查阅了一些与胎儿相关的伊斯兰资源；在描述了基本原理和定义后，我们随后分析了法律文本。减少胎儿数量的顺序不可避免地要考虑到管辖堕胎条款的规则或一般法律规则。我们还研究了英国法律以与什叶派观点作比较。
首要法令规定不允许终止胚胎，这被视为禁忌。然而，在没有其他选择或普通指征的紧急情况下，在灵魂赋予之前允许减少胎儿数量。减少胎儿数量的目的可以从不同方式中选择。
根据什叶派资料，减少胎儿数量是被允许的。有缺陷的胎儿是选择性减少胎儿数量的标准。如果没有有缺陷的胎儿，标准是可能性和便利性。但如果对多个胎儿进行选择的可能性相同，标准是重要性（例如一个胎儿更健康）。
