Indexed OCR Text

1. Artificial insemination. The sperm of the husband is conveyed to his
wife's womb through an injection. This is done when the husband -
due to physical weakness or some other ailment - cannot convey his
sperm into his wife's womb.
2. In vitro fertilisation. The sperm and ovum of husband and wife are
obtained, placed in a tube [in a laboratory] for a certain period of time.
It is then transferred into the woman's womb. This type of method is
adopted for a woman whose passage-way through which the sperm
has to pass is shut off. Consequently, she cannot fall pregnant. This is
known as a test tube baby.
3. Gamete intrafallopian transfer. Eggs are removed from a woman's
ovaries and placed in one of the fallopian tubes along with the man's
sperm. This method is adopted only for that woman who has at least
one fallopian tube which is normal and functioning.
Answer:
In all of the above methods, the sperm and ovum of husband and wife
are mixed together. They do not belong to a third person. It will
therefore be permissible to acquire children and have one's self
treated in this manner at the time of necessity. Yes, one ought to
abstain from these methods if there is no need. Furthermore, at the
time of need, only the sperm and ovum of husband and wife will be
permitted to be mixed together. There is absolutely no permission to
place the sperm of a third person in the womb. If any of these methods
are adopted and a child is born, it will be legitimately attributed to the
husband and wife.
Maulānā Khālid Sayfullāh Rahmānī Sāhib writes in Jadīd Fiqhī Masā'il:
1. The sperm of the husband is conveyed into the womb of the
wife via an injection or through other means.
2. The sperm and ovum of husband and wife are obtained and
placed in a tube until a certain period of time. It is then
transferred into the woman's womb.
3. The sperm and ovum of husband and wife are obtained and
this mixture is placed in the womb of the husband's second
wife because his first wife cannot bear a pregnancy or cannot
fall pregnant because of medical reasons.
We will first have to ponder over whether it is permissible to do this.
The jurists who say that it is impermissible have the following
reservations:
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1. The husband will have to masturbate to obtain the sperm; and
masturbation is unlawful.
2. The husband and wife, or at least the wife, will have to expose
their bodies. It is not permissible to expose one's body even
before a doctor unless there is a severe need.
3.
This method is unnatural. The general attitude of the Shari'ah
is to prohibit actions or methods which are unnatural.
Answers to the above objections
(1)
The jurists prohibit masturbation in normal situations but permit it at
the time of necessity. 'Abd ar-Rashīd Tahir Bukhārī writes:
إذا عالج ذكره حتى أمنى ... ولا يحل بذا الفعل خارج رمضان إن قصد قضاء
الشهوة وإن قصد تسكين شهوة أرجو أن لا يكون عليه وبال. (خلاصة
الفتاوى: ٢٦٠/١، الفصل الثاث فيما يفسد الصوم، المكتبة الرشيدية)
Sperm is wasted when a person masturbates. However, when this
action is resorted to for the sake of artificial insemination, the sperm is
used to produce a life. This form of masturbation is therefore not from
among the unlawful forms.
(2)
This method entails exposing one's body without any dire necessity.
The answer to this is that there are situations in which the jurists
tolerated exposing of the body. Although there is no severe illness, it
could result in a severe illness. For example, not having children could
cause severe illnesses. 'Allāmah Sarakhsī rahimahullah writes:
وقد روى عن أبي يوسف أنه إذا كان به بزال فاحش وقيل له إن الحقنة تزيل
ما بك من الهزال فلا بأس بأن يبدئ ذلك الموضع للمحتقن وبذا صحيح فإن
الهزال الفاحش نوع مرض تكون آخره الدق والسل. (المبسوط للاحمام
السرخسي: ١٥٦/١٠، كتاب الاستحسان، النظر الى العورة)
Let alone necessity, the Shari'ah has permitted exposing the private
parts - which is normally unlawful - for the fulfilment of a Sunnah or
lawful action. For example, circumcision for a man is Sunnah and
lawful for a woman. Despite this, the jurists include these occasions as
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necessities and valid excuses, and permit the exposure of the private
part. 'Allāmah 'Alā' ad-Din Samarqandī writes:
ولا يباح النظر والمس إلى ما بين السرة والركبة إلا في حالة الضرورة بأن كانت
المرأة ختانة تختن النساء. (تحفة الفقهاء: ٣٣٤/٣، كتاب الاستحسان)
Obesity is neither a need nor a necessity. Despite this, the jurists
permit the administration of an enema for this purpose.
لا بأس بالحقنة لأجل السمن بكذا روي عن أبي يوسف. (خلاصة الفتاوى:
٣٦٣/٤، كتاب الكرابية، الفصل الخامس فى الاكل، ط: المكتبة الرشيدية)
Resorting to a test-tube is essentially a means of treatment. The jurists
have undoubtedly divided human issues into three categories:
necessity, need, desirability. Prohibitions are only made lawful when
necessity or need demand them. When we examine juridical issues, we
notice that the jurists have been a bit more lenient in matters related
to medical treatment. A couple's desire for children is a natural desire,
and for it, a man exposing his body before a male doctor and a woman
exposing her body to a female doctor can be tolerated.
(3)
The third objection is that it is an unnatural method. An answer to this
is that it will be permissible to fulfil a natural desire (having children)
through an unnatural way which is not explicitly forbidden. For
example, the original manner of giving birth to a child is through the
private part of a woman. But when there is a need, it could be done
through a caesarean section. Here too, an unnatural method ought to
be permitted at the time of need.
Legitimacy of the lineage
The woman falling pregnant by her husband's sperm is sufficient for
the legitimacy of the lineage. It is not necessary for the man to engage
in physical sexual intercourse with her. Therefore, the lineage of the
child will be legitimate even without sexual intercourse. A parallel to
this is as follows:
رجل وطي جارية في ما دون الفرج فأنزل فأخذت الجارية ماءه في شيء
فاستدخلته في فرجها فعلقت، عند أبي حنيفة أن الولد ولده وتصير الجارية أم
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ولده كذا فى فتاوى قاضيخان. (الفتاوى الهندية: ١١٤/٤، الباب الرابع عشر فى
دعوى النسب)
The ruling with regard to the third method
Who will the real mother be if the sperm and ovum of husband and
wife are placed in the womb of the husband's second wife? The
scholars differ in this regard. Nonetheless, the sensible ruling will be
for both to be classified as the child's real mothers for the sake of
future marriage of the child and other related issues. As for
maintenance, inheritance, etc. the woman who bore the pains of
pregnancy and gave birth to the child should be classified as the
child's real mother. Allāh ta'ālā states:
إِنْ أُمَّهَاتُهُمْ إِلَّ الَّلَائِيْ وَلَئْنَهُمْ.
Their only mothers are those who gave birth to them.1
We also find certain examples from the statements of the jurists where
a single child is attributed to two fathers.
وإذا كانت جارية بين اثنين جاءت بولد فادعياه حتى ثبت النسب منهما.
(الجوبرة النيرة: ٨٤/٢، كتاب النكاح، ط: امداديم، ملتان. وكذا فى البحر
الرائق: ١١٩/٣، كوئته)
Lineage to the first wife is affirmed because the ovum was obtained
from her. The child will be like a part of her. The lineage and its
inviolability is based on this relationship [of being a part of the
mother]. While discussing the issue of hurmat musaharat on account
of adultery, the author of al-Hidāyah writes:
إن الوطي سبب الجزئية بواسطة الولد حتى يضاف إلى كل واحد منهما كملا.
(الهداية: ٣٠٩/٢، فصل فى المحرمات)
As for the reason behind the affirmation of lineage to the husband's
second wife in whose womb the child developed, it is because the
woman who bears the discomfort of giving birth to a child and the one
in whose womb the child develops has the greatest testimony in her
1 Sūrah al-Mujādalah, 58: 2.
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favour from the Qur'an when it refers to such women as: " ... those who
gave birth to them." The child then becomes a part of the womb of this
woman and develops in it.1
Further reading: 'Asr-e-Hādir Ke Pechīdah Masā'il, vol. 2, pp. 547-548;
Jadīd Masā'il Kā Shar'ī Hull, pp. 209-214.
Allāh ta'ālā knows best.
Lineage of a child when the sperm is obtained from a stranger
Question:
A common practice nowadays is that if the husband cannot beget
children for whatever reason, the sperm of a stranger is obtained and
conveyed into the womb of his wife. To whom will the child that is
born be attributed? To the woman's husband or to the stranger whose
sperm was used?
Answer:
The method described by yourself - i.e. administering the sperm of a
stranger into the womb of a woman - is absolutely prohibited and in
total conflict with Islamic principles. Nonetheless, if the child is born,
its lineage will be to the husband and not to the stranger.
قال رسول الله صلى الله عليه وسلم: الولد للفراش وللعابر الحجر. (رواه
البخارى: ٩٩٩/٢، باب الولد للفراش وللعابر الحجر)
Jadīd Fiqhī Masā'il:
All methods which entail the mixing of the sperm and ovum of strange
men and women are sinful, and classified as adultery ... if a woman falls
pregnant through the sperm of a stranger while she is married to her
husband, the lineage of the child will be attributed to the woman's
husband.2
If a child is born as described above, its lineage will be affirmed and
the rules of inheritance, breastfeeding, etc. will apply. The natural way
of sexual intercourse is not necessary for the establishment of lineage.
If the sperm is conveyed to the womb of a woman in some other way,
1 Condensed from Jadīd Fiqhī Masā'il, vol. 5, pp. 151-163.
2 Jadīd Fiqhī Masā'il, vol. 5, p. 152.
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the lineage will be affirmed. References to this are to be found in some
of the statements of the jurists.
البكر إذا جومعت في ما دون الفرج فحبلت بأن دخل الماء في فرجها فلما
قرب أوان ولادتها تزال عذربا ببيضة أو بحرف دريم. (الفتاوى الهندية:
٣٦٠/٥، كتاب الكرابية، باب ٢١. وكذا فى المحيط البربانى: ١٢٧/٦، كتاب
الاستحسان والكرابية)
A person has intercourse with a virgin girl outside her private part,
and she falls pregnant by the entry of semen into her private part.
When the time of delivery of the child approaches, her hymen is
broken with an egg or the edge of a dirham [coin].
The above method is undoubtedly adultery. However, the Shariah
punishment of adultery cannot be promulgated in Islamic countries.
The punishment is not for an unlawful pregnancy alone, but for the
enjoyment which the two experienced.1
Allāh ta'ālā knows best.
When the sperm and ovum of husband and wife are placed in the womb
of a strange woman
Question:
One of the modern methods of reproduction is when the sperm and
ovum of husband and wife are placed in the womb of a strange woman
- whether married or unmarried. The foetus develops in her womb
and the child is born from her. To whom will the child's lineage be
attributed? What will be the status of this strange woman?
Answer:
The method described above is haram and unlawful. Nonetheless,
when the child is born, its real mother is the woman who bore the
pains of pregnancy and childbirth. Further details in this regard are as
follows:
'Asr-e-Hādir Ke Fiqhī Masā'il:
It should be clear that the Shar'i mother of the child is the one who
gave birth to it even if the ovum of another woman was used. Allah
ta'ālā clearly states:
1 Jadīd Fiqhī Masā'il, vol. 1, p. 151.
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إِنْ أُمَّهَاتُهُمْ إِلَّا الَّلَائِيّ وَلَدْنَهُمْ.
Their only mothers are those who gave birth to them.1
If the sperm of another man is used and the child is born from a
married woman, the lineage of the child will be to the woman's actual
husband. As for the man whose sperm was used, he will be classified as
an adulterer. Rasūlullāh sallallahu 'alayhi wa sallam said:
قال رسول الله صلى الله عليه وسلم: الولد للفراش وللعابر
الحجر. (رواه البخارى: ٩٩٩/٢، باب الولد للفراش وللعابر
الحجر)
The child will belong to the lawful husband while the
adulterer will be stoned to death.
If the child is born as described above to an unmarried woman, the
child will not be attributed to the man whose sperm was used even if
his identity is known. The child will be attributed to the mother
because - according to the Shari'ah - a person cannot acquire a noble
lineage from an immoral woman.
There is a strange opinion on this subject as expressed by Dr. Mustafa
Ahmad az-Zarqa'. The real mother of the child will be the one whose
ovum was mixed with the man's sperm. As for the woman who gave
birth to the child, she will be like a foster mother. Inheritance and
other related matters will be linked to the first woman. The emphatic
manner in which the Qur'an states that "their only mothers are those
who gave birth to them" leaves no room for such an opinion.
The al-Majma' al-Fiqhī of Saudi Arabia based its verdict on the opinion
of Dr. Mustafa Ahmad az-Zarqa'. He is undoubtedly a reputed scholar
and jurist but this view of his does not look right. The criticism of his
co-countryman and classmate, Shaykh 'Alī Tantawi, seems to be
correct. The latter rejects the view of Dr. Mustafa vociferously and in
no uncertain terms. We believe his view to be correct.2
Further reading: Jadīd Fiqhī Masā'il of Maulānā Khalid Sayfullah
Rahmānī, vol. 5, pp. 152-154.
1 Sūrah al-Mujādalah, 58: 2.
2 Maulānā Badr al-Hasan al-Qasimī: 'Asr-e-Hādir Ke Fiqhī Masa'il, pp. 66-67.
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Allāh ta'ālā knows best.
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CUSTODIANSHIP
The mother has the most right over custody
Question:
Who has the right of custody over a child if the woman is divorced or
husband and wife are separated? Who is responsible for the
maintenance? What is the sequence of custodianship?
Answer:
The mother is responsible to supervise the upbringing of children. If
she has been divorced, she still has the right to keep her son with her
until he reaches the age of seven; and her daughter until she reaches
the age of nine. The expenses for the upbringing of the child will be
borne by the father. The father cannot take away his child during this
period. However, if, after the divorce, the mother willingly hands over
the child to the father or gets married somewhere else, the father will
have to take care of the child. The father cannot compel the divorced
mother to see to the child.
If - Allah forbid - the woman becomes an apostate, the child will not
be given to her for supervision and upbringing. Similarly, if she is ill-
mannered and immoral - e.g. has faults such as committing adultery,
stealing, singing and dancing, etc. which could corrupt the Din and
character of the child - the child cannot be given over to her.
Sequence for custodianship
If the mother is not eligible for the upbringing of the child, i.e. she is a
flagrant sinner and an immoral woman, she refuses to see to the child,
or she marries someone, then the next person who will be most
eligible for the custody of the child will be her mother. That is, the
child's maternal grandmother. In the latter's absence, it will the child's
great maternal grandmother. In her absence it will be the child's
paternal grandmother and then the great paternal grandmother. Then
it will be the blood sister [of the mother], then the foster sister, then
the sister from the same father (consanguine sister), then the
maternal aunt, followed by the paternal aunt.
Prerequisites for custodianship
The woman in whose custody the child is given will have to possess
the above-mentioned qualities, viz. she must be of sound character.
For example, if the child has two maternal aunts or two paternal aunts,
it will be given in the custody of the aunt who is more righteous.
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Period of custodianship
The period of custody for a boy is seven years, and nine years for a girl.
Some scholars are of the view that it is until the girl experiences her
menses. The mother will be responsible for the upbringing of the child
during this period. The expenses for the mother and child will be
borne by the father.
The importance of education
The responsibility of custody and upbringing of the child is not
restricted to physical upbringing. Rather, together with its physical
upbringing, the mental and moral rectification of the child is also
obligatory. The Shari'ah emphasises both types of upbringing. The
Qur'an and Hadith stress the religious training and education of the
child.
وإذا وقعت الفرقة بين الزوجين فالأم أحق بالولد لما روي أن امرأة قالت: يا
رسول الله إن ابني بذا كان بطني له وعاء وحجري له حواء وثديي له سقاء
وزعم أبوه أن ينزعه مني فقال عليه السلام: أنت أحق به ما لم تتزوجي، ولأن
الأم أشفق وأقدر على الحضانة فكان الدفع إليها أنظر وإليه أشار الصديق ريقها
خير له من شهد وعسل عندك يا عمر، قال حين وقعت الفرقة بينه وبين
امرأته والصحابة حاضرون متوافرون، والنفقة على الأب على ما نذكره ولا
تجبر الأم عليه لأنها عست تعجز عن الحضانة فإن لم تكن له أم فأم الأم
أولى من أم الأب وإن بعدت لأن بذه الولاية تستفاد من قبل الأمهات، فإن لم
تكن أم الأم فأم الأب أولى من الأخوات لأنها من الأمهات فإن لم تكن له
جدة فالأخوات أولى من العمات والخالات. (الهداية: ٤٣٤/٢، باب حضانة الولد
ومن احق به)
الدر المختار مع فتاوى الشامى:
الحضانة تربية الولد تثبت للأم النسبية بعد الفرقة إلا أن تكون مرتدة فحتى
تسلم لأنها تحبس أو فاجرة فجوراً يضيع الولد به كزنا وغناء وسرقة ونياحة
كما فى البحر والنهر بحثاً. قال المصنف: والذي يظهر العمل بإطلاقهم كما بو
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مذيب الشافعي أن الفاسقة بترك الصلاة لا حضانة لها .. أو غير مأمونة ذكره
فى المجتبى بأن تخرج كل وقت وتترك الولد ضائعاً. وفى الشامي: قال الرملي:
ويشترط فى الحاضنة أن تكون حرة بالغة عاقلة أمينة قادرة، وأن تخلو من
زوج أجنبي وكذا فى الحاضن الذكر سوى الشرط الأخير. والمراد بكونها أمينة
أن لا يضيع الولد عندبا باشتغالها عنه بالخروج من منزلها كل وقت. قوله
النسبية احترز ب عن الأم الرضاعية فلا تثبت لها. (الدر المختار مع فتاوى
الشامى: ٥٥٥/٣، باب الحضانة، سعيد)
Further reading: al-Bahr ar-Rā'iq, vol. 4, p. 167; al-Fatāwā al-Hindīyyah,
vol. 1, p. 541; Fatāwā Rahīmīyyah, vol. 8, p. 452; Islāmī Figh, vol. 2, p. 146.
Allāh ta'ālā knows best.
The son will live with his father after he turns seven
Question:
The son will remain with his mother until he turns seven. Is the father
permitted to see and meet his son during this period? With whom will
he live after he turns seven? Is the father permitted to take him away?
Answer:
The son will remain with his mother until he turns seven. This is the
right of the mother. During this period, the father and his family
members are permitted to meet the child. To make things easy, the
two families must agree on the days and times so that it does not
create a situation of conflict. The right of the father is established
when the son turns seven. Yes, if the father's attitude is not correct, he
has been careless in the past, he has entered into a new marriage from
which he has his own children; then there is the possibility of the child
suffering offences at the hands of the second wife. The nurturing and
affection of the child will be in doubt. In such a situation, the father
cannot take the child away. However, if he is prepared to nurture the
child in the correct Islamic way and is desirous of this, then the child
will be given over to the father when he turns seven. In the case of a
daughter, the father can take her under his wing when she turns nine.
Some scholars say that the right of the mother over a daughter
extends until she reaches the age of puberty.
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الدر المختار مع الشامي:
والحاضنة أحق به أى بالغلام حتى يستغني عن النساء وقدر بسبع، وبه يفتى،
لأن الغالب. ولو اختلفا في سن فإن أكل وشرب ولبس واستنجى وحده دفع
إليه ولو جبراً وإلا لا. وفى الشامية: (قوله حتى يستغني عن النساء) بأن يأكل
ويشرب ويستنجي وحده والمراد بالاستنجاء تمام الطهارة بأن يتطهر بالماء بلا
معین. (قوله وقدر بسبع) بو قريب من الأول بل عين، لأن حينئذ يستنجي
وحده، ألا ترى إلى ما يروى عنه صلى الله عليه وسلم أنه قال: مروا
صبيانكم بالصلاة إذا بلغوا سبعا. (قوله ولو جبراً) أي بأن لم يأخذه بعد
الاستغناء أجبر عليه كما فى الملتقى. وفى الفتح: ويجبر الأب على أخذ الولد بعد
استغنائه عن الأم، لأن نفقته وصيانته عليه بالإجماع. وفي شرح المجمع: وإذا
استغنى الغلام عن الخدمة أجبر الأب أو الوصي أو الولي على أخذه، لأنه أقدر
على تأديبه وتعليمه. (الدر المختار مع الشامي: ٥٦٦/٣، سعيد)
الفتاوى الهندية:
وبعد ما استغنى الغلام وبلغت الجارية فالعصبة أولى، يقدم الأقرب فالأقرب.
كذا في فتاوى قاضي خان. (الفتاوى الهندية: ٥٤٢/١. وكذا فى فتاوى الشامى:
٥٦٦/٣، باب الحضانة، سعيد)
تبيين الحقائق:
وإنما كان للأب أن يأخذه إذا بلغ بذا الحد، لأنه يحتاج إلى التأدب والتخلق
بأخلاق الرجال وآدابهم، والأب أقدر على التأديب والتثقيفز (تبيين الحقائق:
٤٨/٣، امدادی)
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فتاوى الشامي:
ينبغي للمفتي أن يكون ذا بصيرة ليراعي الأصلح للولد، فإنه قد يكون له
قريب مبغض يتمنى موته ويكون زوج أمر مشفقاً عليه يعز عليه فراق،
فیرید قريبه أخذه منها ليؤذيه ويؤذيها أو ليأكل من نفقته أو نحو ذلك، وقد
يكون له زوجة تؤذي أضعاف ما يؤذي زوج أمر الأجنبي، وقد يكون له
أولاد يخشى على البنت منهم الفتنة لسكنابا معهم، فإذا علم المفتي أو القاضي
شيئاً من ذلك لا يحل له نزعه من أمر، لأن مدار أمر الحضانة على نفع الولد.
(فتاوى الشامي: ٥٦٥/٣، باب الحضانة، سعيد. وكذا فى مجمع الأنهر شرح ملتقى
الأبحر: ٤٨٠/١. والبحر الرائق: ١٦٧/٤)
الفتاوى التاتارخانية:
وفى الحاوي: الولد متى كان عند أحد الأبوين لا يمنع الآخر عن النظر إليه
وعن تعابده. (الفتاوى التاتارخانية: ٩٠/٤، حكم الولد عند افتراق الزوجين.
ومثله فى الفتاوى الهندية: ٥٤٣/١، باب الحضانة)
Fatāwā Rahīmīyyah:
If the father wants to meet his child during the period of the mother's
custody, he must be given the opportunity. After all, the child is also
his. It is oppressive to deny him this opportunity.1
Allāh ta'ālā knows best.
Denying the father the opportunity to meet his child daily
Question:
After husband and wife were separated, the child came under the
custody of the mother; as per the order of the Shari'ah. Does the
husband have the right to meet the child during this period? Does the
mother have the right to deny him visitation? What is the ruling with
regard to meeting the child daily?
1 Fatāwā Rahīmīyyah, vol. 8, p. 458.
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Answer:
Although the child is under the custody of the mother, it is oppressive
to deny the father an opportunity to meet his child. He should
therefore be given a time to visit his child. The days and times must be
agreed upon mutually. In fact, the father can visit the child daily if he
wants.
الولد متى كان عند أحد الأبوين لا يمنع الآخر عن النظر إليه وعن تعابده كذا
فى التتارخانية ناقلاً عن الحاوي. (الفتاوى الهندية: ٥٤٣/١. والفتاوى
التاتارخانية: ٩٠/٤، حكم الولد عند افتراق الزوجين)
The jurist, Abul Layth rahimahullah writes in Khazanah al-Figh that if it
is possible for the father to visit his child daily, he can do so.
والمطلقة البائنة خرجت بولدبا إلى موضع يقدر الزوج أن يزور ولده في يومم
لها ذلك، وإن خرجت إلى موضع لم يقدر الزوج أن يزوره في يوم لم يجز.
(خزانة الفقر، باب المقادير، ما زاد على يوم واحد، ص ٣٢٤، المكتبة الغفورية
العاصمية. والبحر الرائق مع الحاشية: ١٧٣/٤)
We learn from the above text that it is permissible for the father to
visit his child daily. He can spend some time which is generally spent
in that society with the child.
إذا كان الغلام والجارية عند الأم فليس لها أن تمنع الأب من تعابدبما، وإن
صارا إلى الأب فليس له أن يمنع الأم من تعابدبما والنظر إليهما. (جامع
أحكام الصغار: ١٠١/١)
Āp Ke Masā'il:
The father can meet his child whenever he wants. If there is no danger
of the father taking the child away and separating him from his
mother, then it is oppressive to deny him visitation rights. However, if
such a danger exists, steps should be taken against it.
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Fatāwā Rahīmīyyah:
If the father wants to meet his child during the period of the mother's
custody, he must be given the opportunity. After all, the child is also
his. It is oppressive to deny him this opportunity.1
Allāh ta'ālā knows best.
The right of custody after seven years
Question:
When parents are separated and the child reaches the age of seven, he
is handed over to his father. Does the child have a right to choose who
he wants to live with? Is it necessary for him to live with his father?
Answer:
The child does not have the right to choose after he turns seven.
Rather, his father has more right over him as regards his education
and training. Yes, if a muftī or qādī sees any wisdom in keeping the
child with his mother, the child can live with her on the basis of his
[muftī's or qādī's] enlightened opinion.
(ولا خيار للولد عندنا مطلقاً، ذكراً كان أو أنثى) أي إذا بلغ السن الذي ينزع
من الأم يأخذه الأب، ولا خيار للصغير، لأنه لقصور عقلم يختار من عنده
اللعب، وقد صح أن الصحابة رضي الله تعالى عنهم لم يخيروا. وأما حديث أنه
صلى الله عليه وسلم خير فلكونه قال: اللُّهم ابده، فوفق لاختيار الأنظر
بدعائه عليه الصلاة والسلام. (الدر المختار مع فتاوى الشامي: ٥٦٧/٣، باب
الحضانة، سعيد)
Further reading: al-Bahr ar-Rā'iq, vol. 4, p. 171; Fath al-Qadir, vol. 4, p.
373; Sharh al-'Ināyah 'Alā al-Hidāyah 'Alā Hamish Fath al-Qadir, vol. 4, p.
373.
Allāh ta'ālā knows best.
1 Fatāwā Rahīmīyyah, vol. 8, p. 458.
333

The maternal grandmother has more right of custody than the paternal
aunt
Question:
Husband and wife passed away in an accident. They left behind a six
year old son, a nine year old daughter, and another daughter who is
still a baby. The deceased man has a mother and sister, but the mother
has refused to take care of the children. The deceased woman has a
mother. The man's sister and the woman's mother want to take care of
the children. From the two, the woman's mother [maternal
grandmother to the children] is more pious and honourable. Which of
the two, according to the Shari'ah, will be more eligible for the custody
of the children?
Answer:
The maternal grandmother of the children will be more eligible. By
the order of the Shari'ah, the children will be given over to their
maternal grandmother. In the presence of the maternal grandmother,
the paternal aunt is not eligible.
الفتاوى الهندية:
وإن لم يكن له أم تستحق الحضانة بأن كانت غير أبل للحضانة أو متزوجة
بغير محرم أو ماتت فأم الأم أولى من كل واحدة وإن علت. (الفتاوى الهندية:
٥٤١/١، باب الحضانة)
الفتاوى التاتارخانية:
فإن ماتت الأم فأم الأم أولى بحضانة الولد وتعهده. وفى الخلاصة والخانية: وإذا
بطل حق الأم كانت الحضانة للجدة من قبل الأم وإن علت. (الفتاوى
التاتارخانية: ٩١/٤، حكم الولد عند افتراق الزوجين. والدر المختار: ٥٦٣/٣،
سعيد. والهداية: ٤٣٦/٢)
Allāh ta ālā knows best.
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In the presence of the maternal grandmother, paternal grandparents do
not have the right of custody
Question:
What do the 'ulama' and muftis say with regard to the following:
My daughter has been widowed. When her husband passed away, she
brought her children and began living with me. If she enters into a
new marriage, do the children's paternal grandparents have the right
to take the children away by force from their mother? Bear in mind
that the maternal grandparents are prepared to keep the children
under their wing. If my daughter does not remarry, until when can her
children live with her? She has one son and one daughter.
Answer:
If the woman enters into a new marriage, and her new husband is a
non-mahram to the children, the maternal grandmother will have the
right of custody over the children. Therefore, in the presence of the
maternal grandmother, the paternal grandparents do not have the
right of custody.
البحر الرائق:
قوله: أحق بالولد أمن قبل الفرقة وبعدبا، أي فى التربية والإمساك لما قدمناه.
ولا (حضانة) للمتزوجة بغير محرم. قوله "ثم أم الأم، يعني بعد الأم الأحق أمها،
وبو شامل لما إذا كانت الأم ميتة أو ليست أبلاً للحضانة، ففي كل منهما
ينتقل الحق إلى أم الأم، لأن بذه الولاية مستفادة من قبل الأمهات، فكانت
التي هي من قبلها أولى وإن علت، فالجدة من قبل الأم أولى من أم الأب ومن
الخالة، وصححه الولوالجي. (البحر الرائق: ١٦٧/٤، باب الحضانة، كوئته)
الفتاوى الهندية:
وإن لم يكن له أم تستحق الحضانة بأن كانت غير أبل للحضانة أو متزوجة
بغير محرم أو ماتت فأم الأم أولى من كل واحدة وإن علت. (الفتاوى الهندية:
٥٤١/١، باب الحضانة)
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Fatāwā Rahīmīyyah:
When a woman marries a non-mahram of her children, she loses the
right of custody. The right then goes to the children's maternal
grandmother, etc. according to the sequence laid down by the
Shari'ah. The mother cannot take her children by force.
Further reading: Imdad al-Ahkām, vol. 2, p. 874; Fatāwā Haqqānīyyah, vol.
4, p. 426.
Allāh ta'ālā knows best.
When the period of custody expires
Question:
A woman was divorced. She has children who are over seven and nine
years of age. The muftī or gadī believes that it is better for the mother
to keep the children in her custody. Can such a fatwa be issued?
Answer:
The upbringing and nurturing of children is dependent on what is
most beneficial for them. If the father does not possess qualities and
mannerisms which would ensure the correct upbringing of the
children, and there is a strong possibility of the children's character
being corrupted, and a muftī or qādī believes that it would be more
advantageous for the children to remain with their mother; he will
issue a verdict to this end. This, notwithstanding the fact that the
father's right of custody has been established after the son reaches
seven years and the daughter, nine years of age.
قلت: الأصوب التفصيل، وبو أن الحاضنة إذا كانت تأكل وحدبا وابنها معها
فلها حق، لأن الأجنبي لا سبيل له عليها ولا على ولديا، بخلاف ما إذا كانت
في عيال ذلك الأجنبي أو كانت زوجة له، وأنت علمت أن سقوط الحضانة
بذلك لدفع الضرر عن الصغير، فينبغي للمفتي أن يكون ذا بصيرة ليراعي
الأصلح للولد، فإنه قد يكون له قريب مبغض لم يتمنى موت، ويكون زوج
أمر مشفقاً عليه يعز عليه فراقه، فيريد قريبه أخذه منها ليؤذيه ويؤذيها أو
ليأكل من نفقته أو نحو ذلك، وقد يكون له زوجة تؤذيه أضعاف ما يؤذيه
زوج أمر الأجنبي، وقد يكون له أولاد يخشى على البنت منهم الفتنة لسكنابا
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معهم، فإذا علم المفتى أو القاضي شيئاً من ذلك لا يحل له نزع من أمر، لأن
مدار أمر الحضانة على نفع الولد. وقدمنا فى العدة عن الفتح عند قوله "إن
المختلعة لا تخرج من بيتها فى الأصح، أن الحق أن على المفتي أن ينظر في
خصوص الوقائع. (فتاوى الشامي: ٥٦٥/٣، باب الحضانة، سعيد)
Allāh ta'ālā knows best.
When children are in the mother's custody and she intends remarrying
Question:
The mother of an immature girl was issued a divorce. The daughter is
under the mother's care. Can the mother get her married to someone
whom she considers suitable? The father of the girl is apparently not
happy with his daughter getting married.
Answer:
The mother has the first right of custody of an immature girl. When
she turns nine, then - as per the order of the Shari'ah - the right of the
father is established. This is because the father can have her educated
and trained in the proper manner. Furthermore, the father also has
the right of guardianship in matters related to marriage. However, if,
for some reason, the father is not reliable and the daughter remains
under the care of her mother even after reaching the age of maturity;
and the father has no sense of responsibility and there is the fear of
her character becoming corrupted if she were to live with him, the
mother can maintain her under her wing, and get her married to a
suitable person after she reaches the age of maturity.
البحر الرائق:
قوله "والأم والجدة أحق بالغلام حتى يستغني، وقدر بسبع" لأن اذا استغنى
يحتاج إلى تأديب والتخلق بآداب الرجال وأخلاقهم، والأب أقدر على التأديب
والتثقيف. قوله "وبها حتى تحيض" أي الأم والجدة أحق بالصغيرة حتى تحيض،
لأن بعد الاستغناء تحتاج إلى معرفة آداب النساء، والمرأة على ذلك أقدر، وبعد
البلوغ تحتاج إلى التحصين والحفظ، والأب على ذلك أقوى وأبدى. وأشار
المصنف إلى أنها لو زوجت قبل أن تبلغ لا تسقط حضانتها. وقال فى القنية:
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الصغيرة إذا لم تكن مشتهاة ولها زوج لا يسقط حق الأم في حضانتها ما
دامت لا تصلح للرجال. (البحر الرائق: ١٧٠/٤، باب الحضانة، كوئته)
الفتاوى الهندية:
لا حق لغير المحرم في حضانة الجارية، ولا للعصبة الفاسق على الصغيرة. كذا
فى الكفاية. (الفتاوى الهندية: ٥٤٢/١)
الهداية:
والترتيب فى العصبات في ولاية النكاح كالترتيب فى الإرث، والأبعد محجوب
بالأقرب. (الهداية: ٣١٦/٢)
الفتاوى الهندية:
وأجمعوا أن الأقرب إذا عضل تنتقل الولاية إلى الأبعد، كذا فى الخلاصة. غاب
الولي أو عضل أو كان الأب أو الجد فاسقاً فللقاضي أن يزوجها من كفئ. كذا
فى الوجيز للكردري. (الفتاوى الهندية: ٢٨٥/١)
فتاوى الشامي:
ينبغي للمفتي أن يكون ذا بصيرة ليراعي الأصلح للولد، فإنه قد يكون له
قريب مبغض له يتمنى موته. فإذا علم المفتي أو القاضي شيئاً من ذلك لا يحل
لم نزعم من أمر، لأن مدار أمر الحضانة على نفع الولد. وقدمنا فى العدة عن
الفتح عند قوله "إن المختلعة لا تخرج من بيتها فى الأصح، أن الحق أن على
المفتي أن ينظر في خصوص الوقائع. (فتاوى الشامي: ٥٦٥/٣، باب الحضانة،
سعيد)
Allāh ta'ālā knows best.
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