Fatwa ID: 09456
Answered by Mufti Sakib Shadman
Question:
Me and my husband we are married for few years we have 3 kids together but some of the sheikhs say our nikah is not valid because when we were getting married I didn’t know I was pregnant but found out after 2 weeks of our marriage and we want do new nikah because I’m always worried what if our nikah is not valid and I don’t want my family to find out so if I say to then my husband gave me tallaq and the waiting period is finished we need new nikah to get back together…is the new nikah be valid. Please answer me
In the name of Allah, the Most Gracious, the Most Merciful
Answer:
A valid Nikah occurs when the bride and the groom pronounce the offer and acceptance of marriage in the presence of two male witnesses. In other words, the groom may state, “I have married you.” The bride may reply, “I have accepted”, either directly or through a Wakeel (appointed representative who acts on her behalf). [1]
If you have fulfilled the above conditions, your Nikah is valid, even if you were pregnant at the time of Nikah.
If a couple engaged in premarital intercourse, they should sincerely repent to Allah Ta’ala and resolve to never return to such a sin. In any case, whether the baby was conceived before or after the Nikah has no bearing on the validity of the Nikah. [3] Furthermore, if the baby was born six months or more after the Nikah, your husband will automatically be considered the child’s father. [2]
Thus, there is no need to renew your Nikah. Please do not ask your husband to issue Talaq to you, as this is an entirely incorrect way of resolving your doubts. Again, the date of conception of your first child has no bearing on the validity of your Nikah; thus, from this standpoint, your Nikah is valid.
Only Allah ﷻ knows best.
Written by Mufti Sakib Shadman
Checked and approved by Mufti Mohammed Tosir Miah
Darul Ifta Birmingham
References:
[1]
وَيَنْعَقِدُ) مُتَلَبِّسًا (بِإِيجَابٍ) مِنْ أَحَدِهِمَا (وَقَبُولٍ) مِنْ الْآخِرِ (وَضْعًا لِلْمُضِيِّ) لِأَنَّ الْمَاضِيَ أَدَلُّ عَلَى التَّحْقِيقِ (كَزَوَّجْتُ) نَفْسِي أَوْ بِنْتِي أَوْ مُوَكِّلَتِي مِنْك
أَشَارَ إلَى عَدَمِ الْفَرْقِ بَيْنَ أَنْ يَكُونَ الْمُوجِبُ أَصِيلًا أَوْ وَلِيًّا أَوْ وَكِيلًا
Raddul Muhtār, 2nd ed., 1966 (Vol.3, pg.9, Mustafa al-Babi al-Halabi & Dār Al-Fiqr)
[2]
وَأَقَلُّهَا سِتَّةُ أَشْهُرٍ) إجْمَاعًا (فَيَثْبُتُ نَسَبُ) وَلَدِ (مُعْتَدَّةِ الرَّجْعِيِّ) وَلَوْ بِالْأَشْهُرِ لِإِيَاسِهَا بَدَائِعُ، وَفَاسِدُ النِّكَاحِ فِي ذَلِكَ كَصَحِيحِهِ قُهُسْتَانِيٌّ
Raddul Muhtār, 2nd ed., 1966 (Vol.3, pg.540, Mustafa al-Babi al-Halabi & Dār Al-Fiqr)
[3]
فالأصل بقاء ما لم يدل الدليل على غير ذلك، إذ الأصل في النكاح الحل
Qawaa’id Fiqhiyyah, 3rd ed., 1989 (pg.14, Darul Tirmizi)