She became Muslim after having an illegitimate pregnancy aborted; will Allah forgive her and will she meet her child in Paradise?

A sister embraced islam after being raised as an athiest. at age 17 during her state of jahiliyya, she had an abortion and terminated her pregnancy, due to abuse and pressure on the part of her former partner. The termination took place approx 49weeks into pregnancy.
InshaaAllah, the sister has been forgiven by Allah SWT for this because she was not aware of Islam and had not been guided at this time.
The sister deeply regrets and feels saddened by this. She would like to know,from an islamic perspective what happened to that foetus, if it was considered a life at that stage or not, and on yeomal qiyyamah will there be any consequence for that action, any scenario which will occur. and if the sister is granted jannah, and we ask Allah to grant us all this honour, will she ever have a chance to have this child or will this be something which has been erased by Allah in this life and in the hereafter?.

Praise be to Allaah.

Firstly:

Zina (fornication or adultery) is forbidden and is a crime according to all divinely revealed laws. It is abhorrent and is rejected by anyone with sound reasoning, even if he is not Muslim. Allah, may He be glorified and exalted, has criticised the one who does it in many verses and in many Prophetic hadeeths, and He has warned the one who does it of severe punishment in this world and in the Hereafter. For more information please see the answer to question no. 97884  Continue reading

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She had an operation to prevent pregnancy permanently, then she and her husband regretted it

My wife had a difficult bregnancy with our first born followed by a miscarriage as a result we decided to tie her tubes after our second child was born. Now we both feel like we did something wrong against God’s commandments. What can we do about our remorse?.

Praise be to Allaah.

Undoubtedly you made a great mistake by doing that. Perhaps you are aware that Islam encourages us to have children and that the Prophet (peace and blessings of Allaah be upon him) encouraged men to marry women who are loving and fertile, and that he (peace and blessings of Allaah be upon him) will be proud of our great numbers before the other nations on the Day of Resurrection. See question no. 11885Continue reading

Screening tests in pregnancy

As you know, screening tests or diagnostic tests to check for severe handicap in the fetus are usually performed early in pregnancy with the objective of possible termination of the pregnancy at approx 19 weeks of pregnancy. I would like to enquire if this is advisable in the Islamic Faith?

Praise be to Allaah.

Yes, that is permissible, but with regard to aborting the foetus, some scholars have allowed that under certain conditions:

1- That the soul should not yet have entered the foetus, i.e. within the first four months of the pregnancy from the time of conception.

2- There should be a necessary reason for doing so, such as handicap or deformity which is discovered in the pregnancy, or a risk to the mother. At the same time, if a person can be patient and put his trust in Allaah, that will be better for him with his Lord. Continue reading

Is there any other way to compensate for missed fasts due to pregnancy and breastfeeding apart from fasting those days at a later time?

As-salamu Alaikum,
If a woman misses several years of fasting the month of Ramdan due to pregnancy and breastfeeding is she obligated to make these up by fasting each day? Is there another option that she may take such as feeding the poor because it would be very difficult for her to make up so many days? Some women are pregnant or breastfeeding for many years in a row without an opportunity to make them up. Also, does she need to make these up before she can do voluntary fasting such as during the month of Shawwal? If this is the case, then it may be difficult for her to gain the rewards of fasting during this month since she would need to make up the missed days first ? Is the opportunity to make up days lost after a certain time period ? For example, if the woman had not made them up before the next Ramadan is the opportunity lost ?
Jazak Allah Khair.

Praise be to Allaah.

A Muslim woman who misses any fasts in Ramadaan because of being pregnant or breastfeeding must make them up after she no longer has that excuse, just like the sick person of whom Allaah says (interpretation of the meaning): “… but if any of you is ill or on a journey, the same number (should be made up) from other days…” [al-Baqarah 2:184]

A woman may space out these days (i.e., she does not have to fast them all at once, consecutively), as this is easier for her. (See also “Seventy Questions About Fasting “,

, under the heading Books on this web-page).

It is better to make up missed days before the next Ramadaan comes, but if the excuse is still present, she may delay making them up until she is able to do so. She should not resort to feeding poor people (instead of fasting) unless she is totally unable to fast. And Allaah knows best. Continue reading

Making Up Fasting for a Woman who’s Pregnancy, Postpartum, and Breastfeeding Prevented her from Fasting

I Have started fasting this Ramadaan, but I was unable to make up the fasting for the days I missed last Ramadaan which was due to the post-natal period and what followed it of months of breast feeding the baby. What shall I do and do I have to pay for Kaffaarah (atonement)?

Since you were unable to do so due to the excuse of continuing from the post natal period into that of the breast feeding, then you should fast for the number of days missed at your earliest opportunity. You need not pay for Kaffaarah. Continue reading

If the wife is sick and cannot bear the hardships of pregnancy, should she abort the foetus?

My wife went to the doctor and it was proven that she was one month and eight days pregnant. We had agreed not to have children for a certain length of time because my wife is sick and cannot bear the hardships of pregnancy. Is it permissible to abort the pregnancy or not? Please note that we had agreed not to have children only for that certain length of time.

Praise be to Allaah.

If the wife is sick and cannot bear the hardships of pregnancy, then it is permissible to abort the foetus within the first forty days of the pregnancy, according to the view of a number of scholars.

It says in a report issued by the Council of Senior Scholars:

1 – It is not permissible to abort pregnancy at various stages thereof, except for a shar’i reason, and within very narrow limits.

2 – If the pregnancy is in the first stage, which is the first forty days, and aborting it is for a legitimate shar’i purpose or to ward off harm, then it is permissible to abort it. As for aborting it at this stage for fear of hardship in raising children or for fear of not being able to afford the expenses of raising and educating them, or for fear of their future or because the couple is happy with the number of children they already have, that is not permissible.

3 – It is not permissible to abort a pregnancy if it is a ‘alaqah or mudghah (i.e., in the second and third forty-day periods of pregnancy) unless a committee of trustworthy doctors has determined that allowing it to continue will pose a danger to the safety of the mother because they fear that she will die if it continues. In that case it is permissible to abort it after trying all other means to avoid risk to the mother.

4 – After the third stage, and after four months of pregnancy have been completed, it is not permissible to abort it unless a number of trustworthy specialists have determined that leaving the foetus in his mother’s womb will cause her death, and after exhausting all means of trying to save his life. A concession allowing abortion subject to these conditions is only granted so as to ward off the greater of the two evils and achieve the greater of the two interests. End quote from al-Fataawa al-Jaami’ah (3/1056).

And Allaah knows best. Continue reading

Abortion of pregnancy resulting from rape

What can those Muslim women do who have been assaulted and become pregnant as a result of rape? Is it permissible for them to abort the foetus or not?

Praise be to Allaah.

Because the Muslims have become so weak and humiliated, they, along with their lands and their honour, have become fair game for anyone; the nations call one another to attack them from all sides. Many Muslim women have often become a target for the scavenging wolves of humanity, who do not fear Allaah or any deterrent, as is the case in many countries in the Muslim world, and as has happened in Bosnia and Herzegovina, in the Philippines, in Chechnya, in Eritrea, and in the prisons of some of the contemptible systems of the Arab world. Continue reading

Ruling on aborting a pregnancy in the early stages

What is the ruling on aborting a pregnancy in the early months (1-3) before the soul is breathed into the foetus?.

Praise be to Allaah.

The Council of Senior Scholars issued the following statement:

1 – It is not permissible to abort a pregnancy at any stage unless there is a legitimate reason, and within very precise limits.

2 – If the pregnancy is in the first stage, which is a period of forty days, and aborting it serves a legitimate purpose or will ward off harm, then it is permissible to abort it. But aborting it at this stage for fear of the difficulty of raising children or of being unable to bear the costs of maintaining and educating them, or for fear for their future or because the couple feel that they have enough children – this is not permissible.

3 – It is not permissible to abort a pregnancy when it is an ‘alaqah (clot) or mudghah (chewed lump of flesh) (which are the second and third periods of forty days each) until a trustworthy medical committee has decided that continuing the pregnancy poses a threat to the mother’s wellbeing, in that there is the fear that she will die if the pregnancy continues. It is permissible to abort it once all means of warding off that danger have been exhausted.

4 – After the third stage, and after four months have passed, it is not permissible to abort the pregnancy unless a group of trustworthy medical specialists decide that keeping the foetus in his mother’s womb will cause her death, and that should only be done after all means of keeping the foetus alive have been exhausted. A concession is made allowing abortion in this case so as to ward off the greater of two evils and to serve the greater of two interests.  Continue reading

Her husband is going to divorce her and she is in the early stages of pregnancy. Can she have an abortion?

My husband and I have a lot of problems, and we are about to separate. Then I found out that I am pregnant, in the first forty days of pregnancy. Is it permissible for me to abort this foetus without my husband’s permission, because he will not be pleased with that? If we are going to separate, why should I remain pregnant?.

Praise be to Allaah.

I asked our Shaykh ‘Abd al-Rahmaan al-Barraak about this question and he replied:

It is not permissible for her to have an abortion without her husband’s permission, because the husband has a right concerning the child just as the wife does. Continue reading

Is it permissible for a pregnant woman to join two prayers if she is facing hardship due to pregnancy?

What is the ruling on joining and shortening prayers for a pregnant woman in the last months of pregnancy?.

Praise be to Allaah.

It is obligatory for the Muslim to offer every prayer at the time stipulated by sharee‘ah, because Allah, may He be exalted, says (interpretation of the meaning):

“Verily, As‑Salaah (the prayer) is enjoined on the believers at fixed hours”

[al-Nisa’ 4:103].

The Sunnah indicates that it is permissible to join two prayers for a sick person for whom it is too difficult to offer every prayer at its own time. This is the view of the Maalikis and Hanbalis.

Al-Nawawi said: This view is very strong. End quote.

Al-Majmoo‘, 4/263

See: al-Mawsoo‘ah al-Fiqhiyyah, 15/288

Al-Tirmidhi (may Allah have mercy on him) said in his Sunan (1/259): Some of the Taabi‘i scholars granted a concession allowing a sick person to join two prayers. This is the view of Ahmad and Ishaaq. End quote.

If it is too difficult for a pregnant woman to offer every prayer at its own time, it is permissible for her to join Zuhr and ‘Asr, and Maghrib and ‘Isha’. She comes under the same rulings as one who is sick in that case.

With regard to shortening the prayers, that is only permissible for one who is travelling. So if a pregnant woman is travelling, it is permissible for her to join and shorten the prayers. But if she is at home, it is permissible for her to join the prayers, but she must offer the four-rak‘ah prayers in full, and not shorten them.

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

Every time there is hardship or difficulty, it is permissible to join the prayers, whether one is at home or travelling, because of sickness, rain, a strong cold wind, and so on. So if it is too difficult for a pregnant woman to offer every prayer at its own time, she may join the prayers. And if it is too difficult for a breastfeeding woman to offer each prayer at its own time, because her baby urinates on her and the like, then she may put the prayers together. End quote.

Liqa’ al-Baab al-Maftooh, 201/4

He also said:

The reason for putting prayers together is difficulty; if hardship results from not putting prayers together, then it is permissible to put the prayers together for whatever reason. The scholars (may Allah have mercy on them) even said that it is permissible for a pregnant woman to put two prayers together if it is too difficult for her to offer each prayer at its own time. So to sum up, there is only one reason for putting prayers together and that is hardship, but there are many kinds of hardship. As for shortening the prayers, that is only allowed in the case of travel. If we assume that a person is sick in the hospital, he may put two prayers together if it is too difficult for him to offer each one at its own time, but he is not allowed to shorten them because he is in his own city. But if he is in a hospital in another city, then it is permissible for him to join and shorten the prayers, because he is a traveller. End quote.

Fataawa Noor ‘ala al-Darb, 185/16

Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:

The reason for shortening prayers is travel in particular, and it is not permissible to shorten prayers when not travelling. As for joining prayers together, the reason for that is need and reasons. If he needs to he may put prayers together when travelling, whether long or short distances. You may also put prayers together because of rain and the like, or because of sickness and the like, and for other reasons. The aim behind it is to spare the ummah from hardship. End quote.

Majmoo‘ al-Fataawa, 22/293

And Allah knows best. Continue reading