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The following sections examine the concept of choice regarding certain aspects of reproductive health, namely, abortion, sexuality and contraception in the context of culture.

Abortion
The main concern for theologians is whether the Shari'ah is supportive of abortion or not. From this general question, a list of sub questions would arise:

• At what stage during the term of pregnancy does the fetus become a human being?
• What are the circumstances in which Islamic law permits abortion and under what circumstances is abortion prohibited?

In the interpretation of the Quran and Hadith, direct reference is made to the “ensoulment” of the foetus 120 days after fertilisation. At the same time, some of the commentators of the Quranic texts, hold that the words 'Khalqan akher' (i.e. another act of creation) in the Quranic verses signify the "ensoulment" of the foetus; and that the stage of 'mudghat ghayer' (i.e. the lump not yet completely created) in the Quranic verse refers to the stages when no soul had yet been breathed into it (Madkour, 1974).

In summary, there are three main stages in a pregnancy that influence Islamic scholars' assessment of abortion:

1. Before 40 days
2. Before 120 days, and
3. After 120 days.

As was mentioned earlier, the fundamental question for the Islamic law is at what point during the process of development does a foetus become a human being? According to Mussallam (1978), Muslims believe that point is at the end of the fourth month of pregnancy, when the foetus becomes “ensouled”. There is another view, which locates that point at the end of 42 days, when organ differentiation starts (Omran, 1992; Mussallam, 1978; Madkour, 1974).

In summary, there is a consensus among Islamic scholars that abortion after 120 days is not allowed. However, Islam gives women a right to abort in cases of severe maternal health problems. However, these rights are relative and should still be weighed against other alternatives.

Right to Contraception
The right to contraceptive use is discussed by many scholars in detail (Omran, 1992). Most of the theologians are of the opinion that non-permanent methods of contraception are allowed in Islam provided that they are safe and they are accepted by both husband and wife. However, the question of permanent methods (male and female sterilisation) still needs clarification. Most of the theologians are of the opinion that these methods are not allowed except in cases where the health of the mother is in danger.

The objection to sterilisation arises from the perception that the woman may possibly regret this decision at a future date due to a renewed desire to conceive (Rispler-Chaim, 1993), especially within the context of the irreversibility of sterilisation. Another argument is that it is an attempt to change what God has created (Jad el Haq, et al 1992). In addition, some scholars indicate that sterilisation is by analogy like castration, which is prohibited by the Prophet (Madkour, 1974).

Abdullah observes:

We used to participate in the holy battles led by Allah's Apostle and we had nothing [no wives] with us. So we said, "shall we get ourselves castrated?" He forbade us and then allowed us to marry women with a temporary contract and recited to us [from the Quran]: 'O you who believe! Make not unlawful the good things which Allah has made lawful for you, but commit no transgression.' (Sura 5:87)

Rispler- Chaim (1993) and Omran (1992) argue that sterilisation, if reversible, could be viewed as one more variation of “legitimate contraceptives”. Furthermore, sterilisation is not similar to castration. While castration involves impact on virility and fertility and the level of the hormones, sterilisation affects fertility only. It is argued that if the short-term methods are allowed, then, the long-term methods should also be allowed (Rispler-Chaim, 1993).

On the other hand, Serour, (1998) suggests that the argument that sterilisation is reversible is not true, the success rate of the procedure is very low, it is expensive and needs advanced techniques.

* Sexual Positions. Any position in sexual intercourse may be taken namely, sitting, standing, and leaning on one side:

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