All praise is due to Allah – Lord of creation – and may the Salaat ,Salaam and blessings be upon our prophet Muhammad, and all his family and companions.
To proceed:
Firstly:
It is not permitted to may a fornicatress at all due to the saying of Allah the Elevated:
{The adulterer-fornicator marries not but an adulteress-fornicatress or a Mushrikah; and the adulteress-fornicatress, none marries her except an adulterer-fornicator or a Mushrik, and such is forbidden to the believers.
It is the same whether it is the person who fornicated with her that wants to marry her or someone else.
She can however be married after two conditions are met.
One: Repentance from fornication.Shaykhul Islam permitted the testing of her truthfulness in repentance in some extensive works of his, this not being the time to go into it. Others have prohibited testing her truthfulness; amongst them is ibn Qudaamah in al Mughnee.
Two: That her 'iddah period for the impermissible intercourse is completed. So if she is pregnant, the period ends by delivering the child. Otherwise, it ends with one menstrual cycle according to the correct opinion, which is the Madh-hab of Maalik and one of the opinions of Ahmad which was chosen by Shaykhul Islam.
Secondly:
If a fornicatress repents, it is permissible to marry her.
There are three opinions to this issue:
One: It is permissible to marry her and consummate the marriage, this is the Madh-hab of ash Shaafi'ee.
Two: It is permissible to marry her but the marriage cannot be consummated until her 'iddah period is over. This is the Madh-hab of Abu Haneefah and the opinion of Ibn Hazm, it was also selected by our Shaykh; Muqbil ibn Haadee al Waadi'ee.
Three: It is not permitted to marry her [before her 'iddah period is over], and if one does marry her then the contract is void. This is the opinion of Maalik, Ahmad, Ishaq and Shaykhul Islam and his student ibnul Qayyim in Zaad al Ma’aad. And it is the same whether the husband here is the fornicator or someone else.
Based upon this, the correct Fatwa is that the marriage contract is void if the fornicatress gets married while she is pregnant by way of fornication, the contract is void. This is the Fatwa of ash Shaykh Muhammad ibn Ibraheem Aal ash Shaykh for the person who fornicates with a woman and then marries her as is in 'Tawdeeh al Ahkaam: 4/408, and I heard our Shaykh; Muhammad ibn 'Abdul Wahhaab al Wassaabee issuing this same Fatwa for a person who married a man to a woman whom he fornicated with while she was pregnant, he said; 'The contract is void.'
Thirdly:
Any child that was given birth to out of wedlock or by way of fornication is to be attributed to the mother. The father has no relationship to the child and it is not an obligation upon him to provide for the child. It is not legislated for him to attribute the child to himself by marrying her even though some scholars permit this, but the correct stance is the position the other scholars have taken; that it is not legislated to attribute the child to him by marrying her and this is the opinion of the majority.
Based upon this, it is not permitted for him to allow a son [out of wedlock] to enter upon daughters who were given birth to after a legislated marriage contract. The other opinion, which is the opinion that it is permissible to attribute the child out of wedlock to the father if he marries the mother, is the opinion of Shaykh ibn 'Uthaymeen[1]. It is not befitting to take this opinion.
And may the Salaat, Salaam and blessings be upon His servant and Messenger.
Written by:
Abu 'Ammaar 'Alee ibn Husain ash Sharqee, who is known as Al Hudhayfee, on the second day of 'Eed al Ad-haa 1431 H.
Related articles:
The Undisputed Son of the Fornicator
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[1] Ibn 'Uthaymeen - may Allah have mercy upon him - was of the opinion that if a man is absolutely sure that the child is his, then the child is to be attributed to him if he marries the mother and attributes the child to himself as his son/daughter. He gave an example that if a man was sure that the woman was not fornicating with any other man at the time, then the child is to be attributed to him. This Fatwa will be translated in the future insha Allah.
[One article of Ibn 'Uthaymeen's opinon has been translated, see related links.]
Al Lajnah Ad Daa-imah issued a Fatwa that the child out of wedlock may not be attributed to the father even if the father is known with absolute certainty.
Note that from the wisdom of not attributing the child out of wedlock to the father, is that there was no way of ascertaining that the fornicator is the actual father, as the fornicatress may have been committing illegal sexual intercourse with others as well. Due to this, the issue of being a Mahram amongst the children cannot be ascertained, lineage cannot be ascertained as well as other problems.
todayPublished:Nov 323, 2010
editTranslator:Abu AbdulWahid, Nadir Ahmad
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الحمد لله رب العالمين وصلى الله وسلم وبارك على نبينا محمد وعلى آله وصحبه أجمعين، وبعد
قبل الزواج بالزانية ينبغي ما يلي
الأمر الأول
لا يشرع الزواج بامرأة زانية مطقاً، لقول الله تعالى
والزانية لا ينكحها إلا زان أو مشرك، وحرم ذلك على المؤمنين
سواء كان زواجها ممن زنى بها أو من غيره، إلا بعد حصول أمرين:
الأول : التوبة من زناها
وقد أجاز شيخ الإسلام أن تمتحن على التوبة في كلام طويل له ليس هذا محله، ومنع الامتحان آخرون منهم ابن قدامة في المغني
الثاني: انتهاء عدة الوط المحرم
فإن كانت كانت حاملاً فبوضع الحمل، وإلا فحيضة على الصحيح وهو مذهب مالك ورواية عن أحمد، واختيار شيخ الإسلام
الأمر الثاني
فإذا تابت الزانية وانتهت عدتها فيشرع عقد الزواج عليها.
وهذه المسألة فيها ثلاثة أقوال
الأول: أنه يشرع العقد عليها والدخول بها وهو مذهب الشافعي.
الثاني: يشرع العقد عليها ولا يشرع الدخول بها حتى تنتهي العدة
وهذا مذهب أبي حنيفة وإليه ذهب ابن حزم، وهو اختيار شيخنا مقبل بن هادي الوادعي
الثالث: لا يشرع العقد عليها، وإن عقد فهو باطل
وهذا مذهب مالك وأحمد وإسحاق واختيار شيخ الإسلام وتلميذه العلامة ابن القيم في زاد المعاد
ولا فرق بين أن يكون الزوج هو الزاني أو غيره، وعليه فالفتوى أن الزانية إذا تزوجت وهي حامل من الزنى فالعقد باطل، وهي فتوى الشيخ محمد بن إبراهيم آل الشيخ فيمن تزوج امرأة زنى بها ثم عقد له عليها كما في "توضيح الأحكام" (4/408) وسمعت شيخنا محمد بن عبد الوهاب الوصابي يفتي بهذا فيمن عقد لها على رجل زنى بها وهي حامل من زناه بها فيقول: "العقد باطل".
الأمر الثالث
بعد التوبة من الزنا، وانتهاء العدة يشرع للرجل الزاني الزواج بها ويعقد له عليها كما يعقد على أي امرأة، فلابد من ولي وشاهدين.
الأمر الرابع
ما كان من ولد من قبل الزواج وجاء بطريقة الزنا فإنه ينسب للمرأة فقط، وليس للأب أي علاقة به ولا يجب عليه نفقته ولا حضانته، ولا يشرع له أن يستلحقه، إلا على قول قال به بعض العلماء من أنه يشرع استلحاقه، ولكن الصحيح ما قاله الفريق الآخر من أنه لا يشرع له استلحاقه وهو قول الجمهور، وعليه فلا يشرع له أن يدخله على سائر بناته من الذين ولدوا بعد العقد الشرعي، والقول الآخر - وهو القول بجواز الاستلحاق - قال الشيخ العثيمين عنه: (لا ينبغي الافتاء به).
وصلى الله وسلم وبارك على عبده ورسوله.
كتبه : أبو عمار علي بن حسين الشرفي المعروف بالحذيفي
في ثاني أيام عيد الأضحى 1431 هـ
todayتاريخ الإضافة :Nov 323, 2010
editالمترجم :أبو عبد الواحد نادر أحمد
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