Fatwa ID: 07501
Answered by: Alimah Saleha Bukhari Islam
Question:
Honorable Mufti,
My sister got married about one and a half months ago, and she is currently 38 days pregnant. Due to some family issues, their marriage has ended in divorce. Our mother had been extremely anxious about my sister’s marriage for a long time and would often cry because, despite my sister being 25 years old, she hadn’t gotten married yet. Finally, when she did get married, by the will of Allah, that marriage has now ended.
According to Shariah, the ‘iddah (waiting period) for a pregnant woman lasts until she gives birth. During this time, even if a new marriage proposal comes, it cannot proceed, which will be very distressing for our mother. She is already suffering from various illnesses, and we fear her condition might deteriorate further since my sister will now be staying with her. Additionally, when a divorced woman has a child, it becomes even more difficult to receive new marriage proposals, which is a cause of great concern for my sister and for us. At the moment, my sister is very weak both physically and emotionally, and she is not at all prepared to accept this situation. Divorce is very rare in our family, and this is a major cause of anxiety for my sister and mother. If a child is involved, the level of distress will increase manifold.
Therefore, in this difficult situation, my questions are as follows:
- Considering my sister’s and mother’s mental state and physical illnesses, can this situation be considered a legitimate excuse (Shariah-compliant excuse)?
- If the pregnancy is not terminated, the ‘iddah period will extend until childbirth, which will be very mentally distressing for both my sister and mother. In this situation, can abortion be permitted?
- I have personally conducted some online research on this matter and found that, in the Hanafi school of thought, abortion during this time is considered Makruh (disliked), but I am not sure whether it is Makruh Tahrimi (prohibitively disliked) or Makruh Tanzihi (mildly disliked). Is my understanding correct? And if abortion is performed at this time, would it be considered a major sin?
These three points, which I have carefully thought about and worded with caution, are what I have decided to ask as questions. I hope the Mufti will take my questions seriously and provide a beneficial response to each point.
May Allah grant you the ability to respond and reward you abundantly on our behalf. Ameen.
In the name of Allah, the Most Gracious, the Most Merciful
Answer:
We are very sorry to hear about your sister’s situation. Disagreements in marriage can often arise and spiral into the breakdown of marital relations at any stage in a marriage. The blessings of this life and the trials of this life are all from Allah ﷻ. Divorce is the most disliked of the permissible actions in Islam and can be used as a last resort when reconciliation has been exhausted. However, in your sisters’ case if a revocable divorce took place (Talaq Raji’), then there is room for reconciliation during the Iddah period. Since your sister is currently pregnant, her Iddah period extends until giving birth to her child. During this period, she is expected to continue to live in the house of her husband so that he may continue to look after her needs.
This is the Iddah of the pregnant woman whether she is divorced or widowed. Allah ﷻ says in the Quran:
{“As for those who are pregnant, their waiting period ends with delivery. And whoever is mindful of Allah, He will make their matters easy for them.”}
[Al-Talaq 65:4]
The wisdom behind the waiting period is that it provides time for reconsideration and reconciliation. During this period the couple can work through their differences and reconcile, should they wish to. If reconciliation happens, the divorce is revoked, and the marriage can continue without any formalities. If the Iddah period ends without reconciliation, only then the divorce will become final (Baain) after the birth of the child. Therefore, at this stage, it is worth considering reconciliation for your sister’s sake as well as for your mother’s peace of mind. As you have mentioned, divorce is very rare in your family and so we advise you to explore the options of reconciliation.
Allah ﷻ says in the Quran:
“If you anticipate a split between them, appoint a mediator from his family and another from hers. If they desire reconciliation, Allah will restore harmony between them. Surely Allah is All-Knowing, All-Aware.” [Surah al-Nisa; v 35]
If reconciliation is desired by both spouses, then mediation is a necessary step, and it is Allah who can restore harmony between a couple. Nothing is hidden from Allah; He can see what is in the hearts of people. Furthermore, the news of the pregnancy may change the state of the situation altogether. According to Shariah laws, your sister is required to let her husband know about the pregnancy.
Allah ﷻ says in the Quran:
{“Divorced women remain in waiting for three periods, and it is not lawful for them to conceal what Allah has created in their wombs if they believe in Allah and the Last Day. And their husbands have more right to take them back in this [period] if they want reconciliation. And due to the wives is like what is expected of them, according to what is reasonable. But the men have a degree over them [in responsibility and authority]. And Allah is Exalted in Might and Wise.”}
[Al Baqarah, 228]
Life is considered sacred in Islam, and one of the purposes of Shariah is to preserve the life of humankind. Therefore, killing without a Shari’ reason is prohibited, even if it is the beginning of the life of a foetus. With regards to considering abortion, there needs to be a Shari’ reason for the termination of a pregnancy.
Jurists have deduced that the first four months (120 days) of gestation is a decisive period for consideration on a legal basis. However, after this period the foetus is regarded as having ‘life’ and an abortion is prohibited. Thus, an abortion may be performed within the 120-day period if there is a valid Shari’ reason. This can only be determined if reconciliation between the husband and wife were to become impossible. We strongly advise you to contact a Shariah Council in your locality or a local Imam who can direct you to mediation for your sister and her husband. You may also write back to us for further guidance.
Only Allah (عز و جل) knows best.
Written by Alimah Saleha Bukhari Islam
Checked and approved by Mufti Mohammed Tosir Miah
Darul Ifta Birmingham
إذا طلق الرجل امرأته تطليقة رجعية أو تطليقتين فله أن يراجعها في عدتها رضيت بذلك أو لم ترض والرجعة أن يقول: راجعتك أو راجعت امرأتي أو يطأها أو يقبلها أو يلمسها شهوة أو ينظر إلى فرجها بشهوة ويستحب أن يشهد على الرجعة شاهدين فإن لم يشهد صحت الرجعة
الكتاب: مختصر القدوري في الفقه الحنفي الناشر: دار الكتب العلمية صفحة: p158
فَصْلٌ (وَلِلْمُطَلَّقَةِ النَّفَقَةُ وَالسُّكْنَى فِي عِدَّتِهَا بَائِنًا كَانَ أَوْ رَجْعِيًّا) أَمَّا الرَّجْعِيُّ فَلَمَّا تَقَدَّمَ أَنَّ النِّكَاحَ قَائِمٌ بَيْنَهُمَا حَتَّى يَحِلَّ لَهُ الْوَطْءُ وَغَيْرُهُ. وَأَمَّا الْبَائِنُ فَلِأَنَّهَا مَحْبُوسَةٌ فِي حَقِّهِ، وَهُوَ صِيَانَةُ الْوَلَدِ بِحِفْظِ الْمَاءِ عَنِ الِاخْتِلَاطِ، وَالْحَبْسُ لِحَقِّهِ مُوجِبٌ لِلنَّفَقَةِ كَمَا تَقَدَّمَ. وَأَمَّا حَدِيثُ «فَاطِمَةَ بِنْتِ قَيْسٍ أَنَّهَا قَالَتْ: طَلَّقَنِي زَوْجِي ثَلَاثًا فَلَمْ يَفْرِضْ لِي رَسُولُ اللَّهِ سُكْنَى وَلَا نَفَقَةَ» رَدَّهُ عُمَرُ وَزَيْدُ بْنُ ثَابِتٍ وَجَابِرٌ وَعَائِشَةُ، قَالَ عُمَرُ: لَا نَدَعُ كِتَابَ رَبِّنَا وَسُنَّةَ نَبِيِّنَا بِقَوْلِ امْرَأَةٍ لَا نَدْرِي أَصَدَقَتْ أَمْ كَذَبَتْ، حَفِظَتْ أَمْ نَسِيَتْ، سَمِعْتُ رَسُولَ اللَّهِ – عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ – يَقُولُ: «لِلْمُطَلَّقَةِ الثَّلَاثَ النَّفَقَةُ وَالسُّكْنَى مَا دَامَتْ فِي الْعِدَّةِ» “. وَيُرْوَى: «الْمَبْتُوتَةُ لَهَا النَّفَقَةُ وَالسُّكْنَى» ، وَلِأَنَّهُ وَرَدَ مُخَالِفًا قَوْله تَعَالَى: {أَسْكِنُوهُنَّ} [الطلاق: ٦] وَمُخَالِفًا لِلْإِجْمَاعِ فِي السُّكْنَى، فَإِنِ ادَّعَتْ أَنَّهَا حَامِلٌ أَنْفَقَ عَلَيْهَا إِلَى سَنَتَيْنِ مُنْذُ طَلَّقَهَا احْتِيَاطًا لِلْعِدَّةِ
ص8 – كتاب الاختيار لتعليل المختار – فصل نفقة المطلقة – المكتبة الشاملة
ۚ وَأُو۟لَـٰتُ ٱلْأَحْمَالِ أَجَلُهُنَّ أَن يَضَعْنَ حَمْلَهُنَّ ۚ وَمَن يَتَّقِ ٱللَّهَ يَجْعَل لَّهُۥ مِنْ أَمْرِهِۦ يُسْرًۭا ٤
وَإِنْ خِفْتُمْ شِقَاقَ بَيْنِهِمَا فَٱبْعَثُوا۟ حَكَمًۭا مِّنْ أَهْلِهِۦ وَحَكَمًۭا مِّنْ أَهْلِهَآ إِن يُرِيدَآ إِصْلَـٰحًۭا يُوَفِّقِ ٱللَّهُ بَيْنَهُمَآ ۗ إِنَّ ٱللَّهَ كَانَ عَلِيمًا خَبِيرًۭا ٣٥
وَٱلۡمُطَلَّقَٰتُ يَتَرَبَّصۡنَ بِأَنفُسِهِنَّ ثَلَٰثَةَ قُرُوٓءٖۚ وَلَا يَحِلُّ لَهُنَّ أَن يَكۡتُمۡنَ مَا خَلَقَ ٱللَّهُ فِيٓ أَرۡحَامِهِنَّ إِن كُنَّ يُؤۡمِنَّ بِٱللَّهِ وَٱلۡيَوۡمِ ٱلۡأٓخِرِۚ وَبُعُولَتُهُنَّ أَحَقُّ بِرَدِّهِنَّ فِي ذَٰلِكَ إِنۡ أَرَادُوٓاْ إِصۡلَٰحٗاۚ وَلَهُنَّ مِثۡلُ ٱلَّذِي عَلَيۡهِنَّ بِٱلۡمَعۡرُوفِۚ وَلِلرِّجَالِ عَلَيۡهِنَّ دَرَجَةٞۗ وَٱللَّهُ عَزِيزٌ حَكِيمٌ
امْرَأَةٌ مُرْضِعَةٌ ظَهَرَ بِهَا حَبَلٌ وَانْقَطَعَ لَبَنُهَا وَتَخَافُ عَلَى وَلَدِهَا الْهَلَاكَ وَلَيْسَ لِأَبِي هَذَا الْوَلَدِ سَعَةٌ حَتَّى يَسْتَأْجِرَ الظِّئْرَ يُبَاحُ لَهَا أَنْ تُعَالِجَ فِي اسْتِنْزَالِ الدَّمِ مَا دَامَ نُطْفَةً أَوْ مُضْغَةً أَوْ عَلَقَةً لَمْ يُخْلَقْ لَهُ عُضْوٌ وَخَلْقُهُ لَا يَسْتَبِينُ إلَّا بَعْدَ مِائَةٍ وَعِشْرِينَ يَوْمًا أَرْبَعُونَ نُطْفَةً وَأَرْبَعُونَ عَلَقَةً وَأَرْبَعُونَ مُضْغَةً كَذَا فِي خِزَانَةِ الْمُفْتِينَ.
ص356 – كتاب الفتاوى العالمكيرية الفتاوى الهندية – الباب الثامن عشر في التداوي والمعالجات – المكتبة الشاملة
