PREFACE
Recently, the childfree trend has become increasingly popular, especially among young married couples. This phenomenon has raised concerns within society due to its long-term impact on social structure locally and globally.
This trend is growing rapidly in the mid-20th century particularly in the West which most of the spouse decided not to have children. In contrast, the society was inclined to have children in earlier times.[1] This shift stems from social evolution, economic, and cultural trends, which distanced society from fitra—where men as husbands, were responsible as the primary providers. Meanwhile, women as wife’s role was to bear and raise children. Furthermore, the economy changes and industrial sector eventually forcing them to choose between career and motherhood.
Nowadays, the trend is no longer just a choice of not having children, but has evolved into a lifestyle influenced by an ideology that advocates freedom, with the slogan "My body is my right.” This lifestyle promotes the idea that life can be better without the responsibilities and commitments associated with having children.
In Malaysia, the fertility rate has been decreasing over the past five decades and is expected to continue dropping, reaching only 0.7% by 2050.[2] If this trend continues, it could negatively impact the country's development. Therefore, this issue needs to be viewed from a religious perspective to help the public better understand its implications.
WHAT IS “CHILDFREE”?
Childfree used to refer to an individual or couple who choose not to have children either before or during marriage.. Some argue that the term childfree differs from childless, with the latter describing individuals or couples who desire children but are unable to conceive due to biological or other reasons.
The term childfree was first used in 1972 by the National Non-Parental Organization. By the mid-20th century, a growing number of men and women in European countries began to choose a life without children.[3] The main reasons behind this choice include:
- Economic factors
- Emotional reasons
- Reluctance to bear the responsibility of raising and educating children
- Social, demographic, and population aspects
- Personal development and career goals
- Work related commitments
- Freedom from the commitments associated with raising children
THE PURPOSE OF MARRIAGE AND THE NATURAL DESIRE FOR OFFSPRING
Marriage is part of the sunnah of Prophet Muhammad SAW and highly encouraged in Islam. Marriage aligns with fitra which fulfils the mutual need between men and women for love and companionship.[4] Imam al-Khadimi states that one of the primary objectives of marriage is to preserve lineage and to grow offspring, which is a fundamental purpose of marriage.[5] The aim is to populate the world and maintain human continuity. Furthermore, it seeks to increase the Muslim population, strengthen the community of the Muslim and establish influence in order for a Muslim to fulfil the role as a khalifa on Earth.[6]
Children serves as both a test and an intermediary (wasila) in life for parents to earn good deeds for the Hereafter.[7] Allah SWT says:
زُيِّنَ لِلنَّاسِ حُبُّ الشَّهَوَاتِ مِنَ النِّسَاءِ وَالْبَنِينَ وَالْقَنَاطِيرِ الْمُقَنطَرَةِ مِنَ الذَّهَبِ وَالْفِضَّةِ وَالْخَيْلِ الْمُسَوَّمَةِ وَالْأَنْعَامِ وَالْحَرْثِ ۗ ذَٰلِكَ مَتَاعُ الْحَيَاةِ الدُّنْيَا ۖ وَاللَّهُ عِندَهُ حُسْنُ الْمَآبِ
Meaning: “The love of desirable things is made alluring for men- women, children, gold and silver treasures piled up high, horses with fine markings, livestock, and farmland- these may be the joys of this life, but God has the best place to return to.”
(Surah Ali Imran, 3:14)
Ibn Ruslan mentions that Islam encourages marrying a loving and fertile women to increase the number of Muslim.[8] Based on the hadith narrated by Ma’qil bin Yasar, the Prophet SAW said:
تزوَّجوا الوَدودَ الولودَ فإنِّي مُكاثرٌ بِكُمُ الأُممَ
Meaning: “Marry women who are loving and very prolific, for I shall outnumber the peoples by you."[9]
(Narrated by Abu Daud)
Islam does not consider childless couple due to infertility or medical issues as a deficiency, as offspring are gift and mercy from Allah to whomever He wills. Allah SWT says:
لِّلَّهِ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ ۚ يَخْلُقُ مَا يَشَاءُ ۚ يَهَبُ لِمَن يَشَاءُ إِنَاثًا وَيَهَبُ لِمَن يَشَاءُ الذُّكُورَ ﴿٤٩﴾ أَوْ يُزَوِّجُهُمْ ذُكْرَانًا وَإِنَاثًا ۖ وَيَجْعَلُ مَن يَشَاءُ عَقِيمًا ۚ إِنَّهُ عَلِيمٌ قَدِيرٌ ﴿٥٠﴾
Meaning: “To Allah belongs the dominion of the heavens and the earth; He creates what he wills. He gives to whom He wills female [children], and He gives to whom He wills males. Or He makes them [both] males and females, and He renders whom He wills barren. Indeed, He is Knowing and Competent.”
(Surah Al-Shura, 42:49-50)
Any spouse who’s facing infertility are permitted (yajuz) to seek medical treatment as alternative to have children, as long as it does not go against the teachings of Sharia.[10]
THE RIGHT TO HAVE CHILDREN IN MARRIAGE
Family planning is a personal right for married couple that cannot be imposed by others.[11] Generally, mutual agreement on child planning is permitted (yajuz) since there is no Islamic obligation for every couple to have children. However, the ruling of family planning based on certain circumstances from the Sharia perspective, as follows:
1. Temporary Period of Family Planning
This refers to family planning where the couple agrees to delay having children for due specific period for particular reasons. This is permitted (yajuz) as long as it does not involve permanent infertility or abortion. However, it is considered discourage (makruh) if there is no legitimate reason, such as education, financial or economic concerns and etc. Al-Bujairimi explains in his book:
أما ما يبطئ الحبل مدة ولا يقطعه من أصله فلا يحرم كما هو ظاهر بل إن كان لعذر كتربية ولد لم يكره أيضا وإلا كره
Meaning: "As for any planning of delaying pregnancy in specific period which not involve permanent infertility is not prohibited (not haram). If it is due to legitimate reasons (‘uzr) like child education, then it is not discourage (not makruh). Otherwise, it is discourage (makruh).”[12]
In these cases, family planning methods such as birth control pills, abstaining from intercourse during fertile periods, or using methods like the intrauterine device (IUD) are permissible (yajuz) as temporary measures. It is based on the hadith narrated by Jabir RA:
كُنَّا نَعْزِلُ عَلَى عَهْدِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَالقُرْآنُ يَنْزِلُ
Meaning: “When the Qur'an was being revealed, we used to engage in 'Azl."[13]
(Narrated by al-Bukhari)
Imam Ibn Hajar al-Asqalani comments that if ‘azl was prohibited, the Prophet SAW would have forbidden it.[14] In addition, majority scholars agree that a husband should not practice ‘azl without his wife’s consent.[15]
Hence, this method is permissible (yajuz) under the following conditions:
- Belief that no one can prevent if Allah wants grant them with children.
- It must not cause harm to either partner, especially the wife.
- It should be conducted with the mutual consent and agreement of both husband and wife.
- Permanent Period of Family Planning
For couples who choose to remain childfree permanently for specific reasons such as health or biological conditions, regardless of their effort they bear no sins. In Islam, seeking or foregoing for fertility treatment is allowed as long as it does not cause any harm to the body.[16]
However, it is prohibited (haram) for couples who choose to remain childfree permanently by conducting permanent sterilization or abortion without proper medical advice and beyond the permissibility of Islamic law,[17] as this practice engaged with prohibited action of child restraint.
According to the resolution issued by the International Islamic Fiqh Academy 39 (1/5), regarding the ruling on family planning, it is deemed prohibited (haram) to permanently remove reproductive capability either in men or women, which is referred to as permanent sterilization. However, this is permitted (yajuz) in cases of necessity (darurah), provided that it adheres to the sharia guidelines.[18]
Additionally, adopting a childfree lifestyle as part of an ideology that equates gender roles or considers this the ideal life free from responsibilities contradicts Islamic principles outlined in the Quran and Sunnah. Although the decision to have children is a personal right, a widespread childfree culture could disrupt the natural balance ordained by Allah SWT and threaten national stability.[19]
CONCLUSION
Marriage and the natural inclination to have children have significant purposes within Islamic law. Islam does not obligate nor forbid couples from having children. The mutual agreement between spouses to be childfree is permissible if it is in their best interest. However, this decision should be guided by the following considerations:
- When a couple chooses not to have children due to legitimate reasons approved by the Shariah such as health risks or serious illness, it is permitted, provided that the chosen method of contraception is safe and complies with Islamic guidelines.
- If the decision is made for reasons not recognized by the Shariah, such as the desire to avoid responsibility, this is considered makruh (disliked). Moreover, if they choose to adopt the childfree lifestyle as a form of ideology that rejects human nature, it is a belief and ideology that contradict the primary objectives of marriage and do not align with the Sunnah of Prophet Muhammad SAW, which encourages the growth of a strong and virtuous Muslim community.
- Couples who choose permanent childlessness through sterilization or abortion without proper medical verification and reasons approved by the Shariah are engaging in prohibited (haram) actions.
On a final note, couples planning to marry or considering family planning are encouraged to view children as a blessing and not a burden, as children can be a source of lasting reward for parents. As Muslims, marriage and family are essential elements in achieving religious fulfillment and can be pursued responsibly for those who understand and embrace their significance.
Allah knows best.
References:
[1] Kreyenfeld, Michaela, and Dirk Konietzka, Analyzing childlessness, (Springer International Publishing, 2017).
[2] Malaysian Population Research Hub, kadar kesuburan wanita di Malaysia semakin menurun, accessed thru: https://mprh.lppkn.gov.my/kadar-kesuburan-wanita-di-malaysia-semakin-menurun/, on 20/6/2024.
[3] Utamidewi, Wahyu, Wisnu Widjanarko, Zainal Abidin, and Luluatu Nayiroh. "When Spouses Decide To Be Childfree: Are They Happy Without Child?" In Proceedings of International Conference on Communication Science, vol. 2, no. 1, pp. 915-924. 2022.
[4] Surah al-Rum: 21
[5] Nuruddin Ibn al-Mukhtar al-Khadimi, Ilm al-Maqasid al-Shariah, (Al-'Abikan School, 2001), p. 69.
[6] Ibid, p. 179.
[7] 'Abd al-Rahman Bin Nasir Bin 'Abd Allah al-Sa'di, Taysir al-Karim al-Rahman fi Tafsir Kalam al-Manan, (Beirut: Muassasah al-Risālah, 2000), p. 123.
[8] Syihāb al-Dīn Abū al-'Abbās Ahmad Bin Husain Bin Alī Bin Ruslān al-Maqdisī al-Ramlī, Sharḥ Sunan Abī Dawud, (Egypt: Dār al-Falāḥ li bahath al-'Ilmī wa Tahqīq al-Turāth, 2016), 9/264-266.
[9] Abu Dawud Sulaiman bin al-Asha'th al-Sijistani, Sunan Abi Dawud, (Beirut: Dar al-Risalah al-'Ilmiyyah, 2009), 3/395.
[10] The fatwas issued by Muzakarah Fatwa MKI regarding the Legal Decision on Test Tube Babies (1982) and the Legal Decision on Seed Transplantation to Obtain Children (2003).
[11] Dar al-Ifta’ al-Misriyyah, see: https://www.dar-alifta.org/ar/fatawa/14993/4713.
[12] al-Bujairimi, Sulaiman Ibn Ahmad, Hasyiah al-Bujairmi 'ala al-Khatib, (n.p.: Dar al-Fikr, 1995), 4/47.
[13] Abū Abdullah Muhammad Bin Isma'il al-Bukhārī, Ṣahīh al-Bukhārī, (Damascus: Dār Ibn Katsīr, 1993), 1/109.
[14] Ibn Hajar al-Asqalani, Ahmad bin Ali. Fath al-Bari bi Syrh al-Bukhari. (Egypt: al-Maktabah al-Salafiyyah, 1390), 9/306.
[15] Abu Umar Yusuf bin 'Abdullah bin Muhammad bin 'Abd al-Bar bin 'Asim al-Namiri al-Qurṭubī, al-Istizkār, (Beirut, Lebanon: Dār al-Kutub Ilmiyyah, 2000), 6/228.
[16] Wahbah Al-Zuhaylī, Al-Fiqh al-Islāmī wa adillatuhu, (Beirut, Lebanon: Dar al-Fikr, 1989), 7/ 5204.
[17] Ahmad bin Muhammad bin Alī bin Hajr al-Haitami,Tuhfah al-Muhtaj fi Sharh al-Minhaj wa al-Hawashi al-Sharwani al-Ibadi, (Egypt: Maktabah al-Tijariyyah al-Kubra, 1983). 8/241.
[18] Majma’ al-Fiqh al-Islami al-Duwali, see: https://iifa-aifi.org/ar/1746.html.
[19] Dar al-Ifta’ al-Misriyyah, see: https://www.dar-alifta.org/ar/fatawa/14993/4713.