Can the foetus be aborted if the mother reads Soorat az-Zalzalah?
Question

                One of the women is saying that if a pregnant woman reads Soorat az-Zalzalah, the foetus will be miscarried because of reading this soorah. She also says that if she goes for ruqyah as prescribed in Islam, she had to tell the raaqi that she is pregnant so that he can avoid reciting Soorat az-Zalzalah over her, so that the foetus will not be miscarried. Is this true? May Allah reward you with the best of rewards and benefit the ummah by means of you.
Praise be to Allah.
      The Muslim should not believe that any harm may be caused 
      by reciting some soorahs of the Qur’an; this notion is contrary to the 
      words of Allah, may He be glorified and exalted (interpretation of the 
      meaning): “Say: It is for those who believe, a guide and a healing” 
      [Fussilat 41:44].

    There is nothing in the books of the fuqaha’ or scholars, or 
    in the reports from the righteous early generations that anyone used to warn 
    pregnant women against reading Soorat az-Zalzalah; rather those who had 
    memorised the Holy Qur’an, both men and women, have always been eager to 
    complete the recitation of the Qur’an within the period in which they 
    usually do that, without any exception. The one who dares to warn against 
    reading a specific soorah -- even in a specific situation -- has dared to do 
    something serious. 

    Yes, it cannot be denied that this soorah or others may be 
    beneficial in making it easier for the pregnant woman to deliver the baby if 
    that is proven by experience, but that does not imply the opposite, that it 
    could lead to miscarriage at the beginning of the pregnancy, because there 
    can be no evil or harm in the words of Allah, may He be glorified and 
    exalted, under any circumstances. 

    Ibn al-Qayyim (may Allah have mercy on him) said: 

    Chapter on difficult birth: al-Khallaal said: ‘Abdullah ibn 
    Ahmad told me: I saw my father writing for women who had difficulty in 
    giving birth, on a white cup or something clean; he would write the hadeeth 
    of Ibn ‘Abbaas (may Allah be pleased with him): “There is no god but Allah, 
    the Most Forbearing, the Most Generous; Glory be to Allah, the Lord of the 
    Mighty Throne; praise be to Allah the Lord of the Worlds. ‘On the Day 
    when they will see that (torment) with which they are promised (i.e. 
    threatened, it will be) as if they had not stayed more than an hour in a 
    single day. (O mankind! This Quran is sufficient as) a clear Message (or 
    proclamation to save yourself from destruction)’ [al-Ahqaaf 46:35]; ‘as if 
    they had not tarried (in this world) except an afternoon or a morning’ 
    [Naazi‘aat 79:46].” 

    Al-Khallaal said: Abu Bakr al-Marwazi told us that a man came 
    to Abu ‘Abdullah and said: O Abu ‘Abdullah, will you write something for a 
    woman who has been having difficulties in labour for two days? 

    He said: Tell him to bring a large cup and some saffron. And 
    I saw him writing for more than one person and narrating from ‘Ikrimah that 
    Ibn ‘Abbaas said: ‘Eesa (blessings and peace of Allah be upon our Prophet 
    and upon him) passed by a cow that was having difficulty giving birth and 
    she said: O Word of Allah, pray to Allah to relieve me of the difficulty I 
    am in. 

    He said: O Creator of a soul from another soul, the One who 
    delivers one soul from another, deliver her. Then she delivered her calf and 
    stood up and began to smell him. He said: So if a woman is having difficulty 
    in childbirth, write this for her. And the ruqyah mentioned above, if you 
    write it for her it will be beneficial. End quote.

    Zaad al-Ma‘aad, 4/326 

    Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked 
    the following question: 

    Are there any verses that could be recited in order to make 
    childbirth easier for the woman? 

    He replied: 

    I do not know anything of that nature from the Sunnah, but if 
    one recites over the woman whose labour has begun verses that speak of ease, 
    such as “Allaah intends for you ease, and He does not want to make things 
    difficult for you”[al-Baqarah 2:185]; or that speak of pregnancy and 
    childbirth, such as: “nor does a female conceive (within her womb), nor 
    brings forth (young), except by His Knowledge” [Fussilat 41:47]; or 
    “When the earth is shaken with its (final) earthquake, And when the earth 
    throws out its burdens” [az-Zalzalah 99:1-2], – that will be beneficial, 
    by Allah’s leave. All of the Qur’an is healing; if the reciter and the one 
    over whom it is recited both believe in its effects, then it will inevitably 
    have an effect, because Allah, may He be exalted, says (interpretation of 
    the meaning):

    “And We send down from the Qur’an that which is a healing 
    and a mercy to those who believe (in Islamic Monotheism and act on it), and 
    it increases the Zalimoon (polytheists and wrong-doers) nothing but loss”

    [al-Isra’ 17:82]. 

    This verse is general in meaning: healing and mercy includes 
    healing of hearts from the diseases of doubts and whims and desires, as well 
    as healing of bodies from chronic diseases. 

    End quote from Fataawa Noor ‘ala ad-Darb, Fataawa 
    al-‘Aqeedah/al-‘Ibaadah, tape no. 257, side A. 

    Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) also 
    said: 

    As for experience, if you go through an experience and you 
    reach a conclusion that has a basis in Islamic texts, then this is a 
    confirmation of what is in the texts. But if the conclusion refers to 
    something that is not mentioned in the texts, then there are two scenarios: 
    if this conclusion is based on empirical science, then undoubtedly it is 
    valid and is to be taken into account; if, however, it has to do with shar 
    ‘i matters, then it is not to be taken into account (because there is no 
    reference to it in the Islamic texts).  

    There is a basis for seeking healing by means of the Holy 
    Qur’an, because Allah, may He be exalted, says (interpretation of the 
    meaning):

    “And We send down from the Quran that which is a healing 
    and a mercy to those who believe”

    [al-Isra’ 17:82].

    There is a basis for this, so if some particular verses of 
    the Qur’an are tried for some disease and prove to be beneficial, this 
    experience is confirmation of what it says in the Qur’an about it being a 
    healing for people. 

    With regard to matters other than worship, it is undoubtedly 
    subject to experience and empirical science. If a person, for example, has 
    knowledge and experience of what the earth produces of herbs and the like, 
    and he goes out to the countryside and gathers what he thinks is beneficial 
    and tries it, then whatever conclusions he reaches may be valid.

    End quote from al-Liqa’ ash-Shahri, no. 37, question 
    no. 26 

    To sum up: none of the soorahs of the Qur’an can harm a 
    pregnant or breastfeeding woman or anyone else; rather they are good and 
    beneficial, and bring barakah (blessing) to the one who recites them and the 
    one who listens to them, by Allah’s leave. 

    And Allah knows best.