E-ISSN: 2797-0876
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Open Acces Mauriduna: Journal of Islamic Studies.
Vol.
No.
4, 2025 Page 652-675 DOI: 10.
37274/mauriduna.
Prophetic Educational Theory on Marital Intimacy:
Thematic Digital Hadith Analysis Danusiri1.
Ali Imron2.
Mamdukh Budiman3.
Ali Banaeian Esfahani4.
Emad Amkhatirah5 2 Universitas Muhammadiyah Semarang.
Semarang.
Indonesia 3 Universiti Muhammadiyah Malaysia.
Perlis.
Malaysia 4 University of Isfahan Iran 5 Shandong University.
Jinan.
China E-mail: danusiri@unimus.
id1, aliimron@unimus.
id2, p4240007@student.
banaeian@theo.
ir4, emadmosa465@gmail.
Submission: 10-08-2025 Revised: 23-09-2025 Accepted: 22-10-2025 Published: 20-11-2025 Abstract Pregnancy represents a critical phase in Muslim family life, requiring ethical and educational guidance rooted in authentic sources.
This study aimed to explore Prophetic educational theory concerning marital intimacy during pregnancy as derived from the sayings of Prophet Muhammad (A)A.
Employing a qualitative library-based research design, the study utilised the HadithSoft application to retrieve uadth from 14 canonical collections.
The keyword AupregnancyAy guided thematic extraction, and only maqbl .
narrations were included.
Data analysis applied Miles and HubermanAos eleventh strategyAiconstructing logical chains of evidenceAito synthesise normative principles.
The findings revealed eight core themes forming a Prophetic framework for marital ethics during pregnancy.
These results contributed to Islamic reproductive ethics and offered practical implications for antenatal education, healthcare counselling, and family policy, thereby bridging classical guidance with contemporary bioethical Keywords: Hadith analysis.
Islamic reproductive ethics.
Pregnancy.
Prophetic theory Abstrak Kehamilan merupakan fase krusial dalam kehidupan keluarga Muslim yang membutuhkan panduan etis dan edukatif yang bersumber dari sumber-sumber otentik.
Penelitian ini bertujuan untuk mengeksplorasi teori pendidikan profetik terkait keintiman dalam pernikahan selama masa kehamilan berdasarkan sabda Nabi Muhammad (A)A.
Dengan menggunakan desain penelitian kualitatif berbasis studi kepustakaan, penelitian ini memanfaatkan aplikasi HadistSoft untuk menelusuri hadis dari 14 kitab kanonik.
Kata kunci AukehamilanAy digunakan untuk ekstraksi tematik, dan hanya hadis maqbl .
yang disertakan.
Analisis data menerapkan strategi kesebelas Miles dan HubermanAimembangun rantai bukti logisAiuntuk mensintesis prinsip-prinsip normatif.
Temuan penelitian mengungkap delapan tema inti yang membentuk kerangka profetik bagi etika pernikahan selama kehamilan.
Hasil ini berkontribusi pada pengembangan etika reproduksi Islam dan menawarkan implikasi praktis bagi pendidikan antenatal, konseling kesehatan, serta kebijakan keluarga, sekaligus menjembatani panduan klasik dengan tantangan bioetika kontemporer.
Kata kunci: Etika Reproduksi Islam.
Kehamilan.
Kerangka Teori Profetik.
Studi Hadis INTRODUCTION A 2025 by the authors.
This is an Open Access article distributed under the terms of the Creative Commons Attribution- ShareAlike 4.
0 International License.
ttps://creativecommons.
org/licenses/by-sa/4.
0/), which permits unrestricted use, distribution, and reproduction in any medium, provided the original work is properly cited.
Prophetic Educational Theory on Marital Intimacy: Thematic Digital Hadith Analysis Pregnancy is a pivotal life phase encompassing biological, psychological, social, and spiritual aspects.
In Muslim communities, religiosity offers meaning, comfort, and ethical guidanceAishaping behaviours, including marital relations during pregnancy.
Educational frameworks for expectant mothers should integrate biomedical knowledge with Islamic norms derived from the QurAoan and uadth.
This approach ensures content that is .
textually grounded, .
aligned with maqAid al-sharAoahAiespecially the protection of life .
ife al-naf.
and lineage .
ife al-nas.
, and .
compatible with modern midwifery and nursing.
Islamic views on prenatal to postnatal care, as summarised by Shoaib, show how religious frameworks inform clinical counselling in Muslim contexts.
(Almoayad, 2.
further highlights the role of QurAoanic and Prophetic teachings in enhancing maternalAechild health within biomedical systems.
Recent research on uadth related to pregnancy is growing but remains dispersed across Islamic studies, bioethics, public health, and lived-religion research.
International efforts increasingly frame pregnancy within Prophetic guidanceAicovering nutrition, social support, and ethicsAiwhile promoting the practical application of QurAoAn and uadth in Muslim health contexts.
Despite this progress, the pedagogical integration of these insights into clinical and curricular settings remains underdeveloped (Jaser & Ahaddour, 2.
Evidence on Ramadan fasting during pregnancy remains inconclusive.
umbrella review published in the IJGO (December 2.
found insufficient evidence to support claims that fasting reduces gestational age or increases preterm birth risk.
pooled data also showed minimal impact on low birth weight, underscoring the need for individualised risk assessment rather than generalised recommendations (Abdullah AlTaiar et al.
, 2.
In contrast, a narrative review in BMC Public Health .
reported long-term offspring health risks aligned with the DOHaD paradigm following prenatal fasting (Abassi et al.
, 2.
A meta-analysis in Human Reproduction Update .
further linked prenatal Ramadan exposure to subtle adverse outcomesAisuch as reduced height and cognitive performance in early childhoodAihighlighting the importance of context-sensitive counselling based on legitimate religious rukhsah (Witte & Reyn van Ewijk, 2.
These findings support a pedagogical framework that integrates Mauriduna: Journal of Islamic Studies.
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Danusiri.
Ali Imron.
Mamdukh Budiman.
Ali Banaeian Esfahani.
Emad Amkhatirah authenticated uadth, maqAid al-sharAoah .
ife al-nafs, uife al-nas.
, and clinical safety (Noor Jaser & Chama Ahaddour, 2.
From a population health perspective, a 2020 review in Reproductive Health showed that religion and culture can both enable and constrain Muslim womenAos sexual and reproductive health (SRH) knowledge, behaviours, and access to servicesAi reinforcing the need for culturally responsive antenatal education that translates Prophetic guidance into actionable messages.
Similar conclusions emerge from reviews on STI knowledge and attitudes, emphasizing the importance of tailored education and stigma-sensitive communication (Alomair et al.
, 2.
Within Islamic bioethics, debates on ensoulment .
afkh al-r.
Aiderived from key uadth .
, 40/120-day narration.
Aiinform rulings on prenatal diagnosis and the selective termination for severe foetal anomalies.
Methodological analyses show that juristic arguments rely on uadth timelines yet differ in scope and permissibility thresholds, indicating the need for clearer exegeticalAeclinical bridges (Jaser & Ahaddour.
In parallel, maqAid-based bioethics offers a structured lensAiespecially uife alnafs .
ife preservatio.
and uife al-nasl .
ineage preservatio.
Aifor evaluating reproductive technologies.
Recent works emphasize lineal integrity and harm uncertainty as key constraints when extrapolating scriptural sources to novel biomedical contexts ( Abdul Halim.
Abdul Rahman.
, & Saifuddeen, 2.
Regionally.
ASEAN-based research and policy dialogues demonstrate active, context-sensitive engagement.
In Malaysia, academics and policymakers a have convened clinicians, jurists, and ethicists to address teenage pregnancy and abortion, focusing on SyariahAecivil interfaces and operationalising Islamic legal-ethical principles in hospital decision-making (Saidun, 2.
Malaysian bioethics studies foreground malauah/sarar .
enefit/har.
reasoning as a deliberative baseline, balancing multi-religious realities with IslamAos normative centrality (Ibrahim.
Harun, 2.
In Indonesia, research linking uadth to reproductive issues often explores family planning, menstruation/istihAsah, and ritual practices surrounding pregnancy.
Analyses of Aoazl .
oitus interruptu.
and modern contraception revisit classical debates on birth spacing versus limitaition, while lived-hadith studies document traditions like Mauriduna: Journal of Islamic Studies.
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Prophetic Educational Theory on Marital Intimacy: Thematic Digital Hadith Analysis tasyakuran empat bulanan .
ourth-month thanksgivin.
anchored in uadth concerning embryogenesis and ensoulment (Sari, 2.
Complementary research on menstrual irregularities due to contraceptives signals emerging cross-dialogue between textual sources and medical evidence, though systematic mapping across canonical collections remains limited (Annisaa Siti Zuadah, 2.
Beyond doctrinal analysis, empirical research demonstrates religious beliefs significantly shape pregnant Muslim womenAos knowledge, attitudes, and service use A systematic review found that religion and culture both enable and limit SRH behaviours, suggesting that pedagogical translation of Prophetic guidance can counter misinformation and improve safe practices uptake among expectant mothers.
Qualitative studies in Muslim-majority contexts likewise indicate that religious coping mechanisms, ritual practices, and Prophetic counsel provide psychological comfort and resilience during pregnancyAistrengthening the case for spiritually sensitive antenatal education grounded in authentic Islamic sources (Alomair et al.
, 2.
At the policy level in Southeast Asia, advocacy and research continue to navigate tensions between rights-based SRHR frameworks and Islamic ethics on family planning, medical interventions, and choice.
While regional dialogues often frame these as competing paradigms.
Muslim civil society-led convenings propose pragmatic pathways prioritising harm prevention and family welfareAi key domains in which Prophetic guidance can be operationalised to promote maternal safety and dignity (Maya Bofa.
Antenatal education in Muslim communities often lacks a standardised curriculum integrating authenticated uadth with evidence-based clinical guidelines.
Consequently, counselling on acts of worship .
, prayer and fastin.
, marital intimacy during pregnancy, and family support remains inconsistent.
Contributing factors include fragmented thematic coverage .
pread across fiqh chapters on ibAdAt, muAmalAt, nikAu, ahAra.
, absence of operational taxonomies for curricula design or counselling, limited methodological dialogue between uadth scholars and clinicians, and underuse of digital uadth corpora for systematic mapping of terms and themes (Saidun, 2.
In this regard.
Sanagoei Zadeh .
identifies seven dimensions of marital intimacyAi emotional, physical, sexual, spiritual, cohesive, economic, and verbalAithat provide a Mauriduna: Journal of Islamic Studies.
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Danusiri.
Ali Imron.
Mamdukh Budiman.
Ali Banaeian Esfahani.
Emad Amkhatirah conceptual foundation for developing structured educational modules.
However, these dimensions have yet to be systematically linked to authenticated Prophetic traditions and translated into pedagogical frameworks for maternal care.
This article explores marital intimacy during pregnancy through the lens of Prophetic education.
Primary sources include 14 canonical uadth compilations accessed via HadistSoft using the keyword uamila and its derivatives.
Only maqbl .
uu/uasa.
reports were included.
or fabricated .
narrations were excluded.
The scope is limited to ethical and practical guidance on marital relations during pregnancy and related worship implications, rather than the broader domain of family Although prior studies have addressed Islamic reproductive ethics and maternal health, none have: .
consolidated the uadth corpus on pregnancy into an operational thematic taxonomy for integration into midwifery/nursing curricula and community .
developed a grand theory of Prophetic education on marital intimacy during pregnancy using logical chain analysis (Miles & Huberma.
anchored in maqAid and bioethical principles.
systematically utilised digital uadth corpora for term mapping and thematic clustering.
The novelty of this study lay in the construction of a Prophetic Educational Grand Theory on Marital Intimacy During PregnancyAibased on authenticated uadth, thematically organised, aligned with maqAid .
ife al-nafs, uife al-nas.
, and translated into educational principles compatible with clinical safety standards (Noor Jaser & Chama Ahaddour, 2.
This contribution is significant given the need for standardised, auditable, and culturally sensitive guidance for antenatal counselling within Muslim communities (Alomair et al.
, 2.
This article aimed to: .
extract and authenticate uadth related to pregnancy and marital relations.
develop a thematic taxonomy .
, harm prevention, relational ethics, worship concessions, family suppor.
and logical evidence chains to formulate a grand theory of Prophetic education.
translate this theory into an operational educational framework .
earning objectives, key textual references, clinical safety guideline.
for midwifery/nursing curricula and community modules.
The scholarly Mauriduna: Journal of Islamic Studies.
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Prophetic Educational Theory on Marital Intimacy: Thematic Digital Hadith Analysis contributions of this study included .
enriching the development of Islamic reproductive ethics grounded in rigorously authenticated Sunnah, .
providing a model for integrating uadth,maqAid, and bioethical principles into applied contexts, and .
offering practical guidance for educators, family counsellors, and healthcare professionals in contemporary antenatal care (Abdulaziz Sachedina, 2.
RESEARCH METHODOLOGY
This study employed a library research approach, focusing on textual analysis of canonical uadth sources to derive normative principles relevant to pregnancy education.
The research design prioritised qualitative content analysis, aiming to extract, authenticate, and synthesise Prophetic traditions into a coherent educational framework aligned with Islamic ethics and contemporary maternal health needs.
The participants in this study were textual unitsAiuadth narrations retrieved from fourteen canonical compilationsAirather than human subjects, given the library-based nature of the The primary research instrument was the HadistSoft application, a digital retrieval tool that provides access to major uadth collections and embedded authenticity Primary data were drawn from HadistSoft, which encompasses fourteen major uadth compilations: auu al-BukhAr, auu Muslim.
Sunan Ab DAwd.
Sunan al-Tirmidh.
Sunan al-NasA.
Sunan Ibn MAjah.
Musnad Aumad.
Sunan al-DAram, al-Muwaa MAlik.
Sunan al-DAruqun, auu Ibn uzaymah, auu Ibn ibbAn, al-Mustadrak al-Akim, and Musnad al-ShAfi.
These collections were selected for their canonical status and comprehensive coverage of Prophetic traditions.
The digital search was conducted using the keyword 'uamila' .
and its derivatives within the HadistSoft application.
While this tool facilitated efficient retrieval, it operates primarily on literal string matching.
This methodological limitation entailed the risk of omitting relevant narrations that discuss pregnancy contextually without using the exact root term .
, descriptions of childbirth, nursing, or embryolog.
mitigate this limitation, a manual review of adjacent chapters .
related to marriage, divorce, and menstruation in key collections .
uu al-BukhAr and auu Musli.
was conducted post-retrieval.
Furthermore, the software's authenticity grading was cross-referenced with established critical editions .
Muuammad FuAd Abd al- Mauriduna: Journal of Islamic Studies.
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Danusiri.
Ali Imron.
Mamdukh Budiman.
Ali Banaeian Esfahani.
Emad Amkhatirah BAq's numbering for auu Muslim.
Shuayb al-ArnA's edition for Musnad Auma.
to ensure accuracy and consistency.
The retrieval process employed keyword-based searching, focusing on the root term uamila and its derivatives, which denote pregnancy or related conditions.
This keyword strategy ensured systematic identification of relevant narrations across the digital corpus.
Each occurrence was examined in its full textual context to avoid semantic distortion and to capture the associated legal and ethical implications.
Following extraction, the identified uadth were subjected to thematic categorisation.
Narrations were grouped into conceptual clusters such as: .
harm prevention during pregnancy, .
worship concessions for expectant mothers, .
ethical marital relations, .
nutritional and health guidance, and .
social and familial support.
This thematic mapping facilitated the construction of an educational taxonomy that aligns scriptural directives with practical maternal care objectives.
Only maqbl .
uadth were included in the analysis.
The determination of authenticity relied on the evaluations provided by classical uadth scholars and the grading embedded within the source Reports classified as auu or uasan were retained, while weak .
or fabricated .
narrations were excluded to maintain normative reliability.
For data analysis, the interpretive process adopted Miles and HubermanAos logical chain strategy, which involves constructing inferential linkages between evidence to generate coherent theoretical propositions.
This strategy goes beyond simple thematic grouping by systematically connecting initial codes to broader categories and then to emergent theoretical constructs.
In practice, it requires tracing each theme back to its supporting hadith text and showing how these linkages form a transparent reasoning path, ensuring that the qualitative process remains auditable and comprehensible even to readers unfamiliar with advanced qualitative methods.
RESULTS AND DISCUSSION
Legitimacy of Pregnancy through Lawful Marriage Analysis confirms the principle of al-waladu lil-firAsh (Authe child belongs to the marital bedA.
as a foundational axiom of Islamic law, supported by authentic uadth primarily narrated by Abu Hurairah .
and recorded in canonical sources such as auu Mauriduna: Journal of Islamic Studies.
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Prophetic Educational Theory on Marital Intimacy: Thematic Digital Hadith Analysis al-BukhAr and auu Muslim.
This principle emerged from historical cases, including the dispute between AoUtbah ibn Ab WaqqA and ZamAoah ibn al-Aswad, where the Prophet AA ruled in favor of the lawful marriage bond.
This finding addressed the first thematic clusterAiharm prevention and lineage protectionAiwithin the Prophetic educational framework.
Analysis confirmed the principle of al-waladu lil-firAsh (Authe child belongs to the marital bedA.
as a foundational axiom of Islamic law, supported by authentic uadth primarily narrated by Abu Hurairah .
and recorded in canonical sources such as auu al-BukhAr and auu Muslim.
This principle emerged from historical cases, including the dispute between AoUtbah ibn Ab WaqqA and ZamAoah ibn al-Aswad, where the Prophet A Aruled in favour of the lawful marriage bond.
From an educational perspective, this ruling exemplifies legal certainty .
and social stability, which together provide normative guidance for family ethics specifically, safeguarding lineage, preventing harm .
add al-dharA.
, and promoting public interest .
These values form part of the Prophetic taxonomy for marital education during pregnancy.
The nuance of liAn .
utual imprecatio.
further illustrates procedural justice, reinforcing transparency and accountabilityAiprinciples essential for ethical family counselling.
In contemporary contexts, challenges such as DNA testing introduce new epistemological frameworks.
While classical fiqh prioritises the firAsh principle for lineage certainty, modern jurists explore genetic evidence as supplementary proof in cases of child protection or harm prevention.
This dialogue reflects the adaptability of Prophetic ethics to emerging biomedical realities, aligning with the maqAid of preserving life .
ife al-naf.
and lineage .
ife al-nas.
Recent research supports this integration, noting that Augenetic fingerprinting has gained significant scientific advancement in determining lineage, though its acceptance varies in legal and religious contextsAy (Almazrouei.
Samudin.
Samah, 2.
Similarly.
Abbasi .
argue that incorporating DNA evidence into Islamic legal reasoning remains contested but increasingly relevant for safeguarding family welfare.
Prohibition of Intercourse with Pregnant Captives/Slave Women Mauriduna: Journal of Islamic Studies.
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Danusiri.
Ali Imron.
Mamdukh Budiman.
Ali Banaeian Esfahani.
Emad Amkhatirah This finding confirmed the Prophetic prohibition of intimacy with female captives until paternity certainty is established through istibrA al-rauim .
aiting perio.
Historically, this ruling served as a safeguard for lineage clarity .
ife al-nas.
, a core objective of Islamic law.
Prior research (Makhlouf, 2.
emphasises that Islamic legal maxims consistently prioritise lineage clarity as a non-negotiable principle within maqAid alsharah.
The metaphor AuDo not irrigate anotherAos cropAy illustrates the ethical rationale behind this prohibition.
(Refer to Table 2 in the appendix for further detail.
Contemporary studies, according to Ali .
A recent meta-analysis confirms that Islamic law strictly prohibits altering of lineage in adoption and assisted reproduction, advocating kafAlah as an ethical alternative to preserve genealogical integrity while ensuring child, welfare post-conflict humanitarian crises .
rotecting mothers and children from sexual violenc.
, and Assisted Reproductive Technology (ART) contexts .
ejecting anonymous sperm donation that obscures parenthoo.
This prohibition represents a profound legal doctrine prioritising lineage clarity as a fundamental right and a pillar of a stable society.
Contemporary discussions also highlight the ethical obligation to protect vulnerable women and children in post-conflict or crisis settings, aligning with Islamic moral imperatives of compassion and justice (Muaygil, 2.
The ruling reflects IslamAos commitment to protecting progeny and preventing While slavery is obsolete, the underlying ethical principleAimaintaining lineage clarityAiremains relevant to modern family law and bioethics.
It demonstrates the adaptability of Prophetic guidance to evolving social and biomedical realities.
This principle informs educational frameworks for antenatal counselling and Islamic family ethics.
It provides a normative basis for rejecting anonymous sperm donation and promoting transparent adoption systems, aligning with maqAid values of compassion and justice.
Unlike earlier fragmented discussions, this study consolidated classical rulings and modern bioethical debates into a coherent educational taxonomy.
While previous studies focused on legal doctrine, this research operationalised the principle for pedagogical and clinical application Mauriduna: Journal of Islamic Studies.
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Prophetic Educational Theory on Marital Intimacy: Thematic Digital Hadith Analysis Future research should develop practical modules for healthcare providers and family counsellors that integrate lineage-protection ethics with contemporary reproductive technologies.
Policy recommendations should include guidelines for ART and adoption that are consistent with Islamic ethical norms.
Conditional Permissibility of Marital Relations during Pregnancy (No-Harm Rul.
There is no single explicit uadth that either commands or prohibits marital intimacy during pregnancy for a lawfully married couple.
Instead, its permissibility is determined through ijtihAd based on overarching legal maxims .
l-qawAid al-fiqhiyyah al-kulliyya.
, chiefly the maxim AulA sarar wa lA sirArAy .
o harm shall be inflicted or This principle functions as the primary lens for evaluating all inherently permissible actions .
if the action causes harm, its legal status changes to forbidden .
or disliked .
Therefore, this conditional permissibility .
ubAu mushr.
is contingent upon the absence of harm The lack of a direct textual ruling demonstrates the sophistication of Islamic jurisprudence, which employs a structured hierarchy of sources.
The AuNo HarmAy maxim acts as a universal validator: any act that causes harm becomes impermissible.
Modern obstetric guidelines on contraindications .
uch as placenta previ.
directly engage this A 2024 review on Islamic bioethics emphasises that adherence to medical advice in pregnancy-related matters is not only prudent but a religious obligation, as juristic reasoning integrates empirical evidence into the application of the Auno harmAy rule (Shoaib, 2.
, making adherence to a doctor's advice a religious obligation .
Aji.
The uadth AuYou know best your worldly mattersAy establishes a boundary for religious knowledge, preventing overreach into empirical domains.
The juristAos role is not to assess medical risk but to establish that following expert medical advice is religiously mandated, thereby creating a model of shared decision-making between medical professionals, the couple, and jurists.
The concept of ensoulment .
afkh al-r.
adds an ethical dimension, fostering voluntary respect and caution, reflecting IslamAos holistic perspective that integrates law with spiritual refinement .
Mitra .
highlights that Islamic tradition presents two views on ensoulmentAione at conception and another after 40 daysAiwhile affirming moral respect for the embryo but clarifying that full Mauriduna: Journal of Islamic Studies.
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Danusiri.
Ali Imron.
Mamdukh Budiman.
Ali Banaeian Esfahani.
Emad Amkhatirah human rights are not yet conferred.
This nuance reinforces the ethical caution embedded in Islamic bioethics and supports the integration of spiritual sensitivity in clinical decision-making.
Contemporary Islamic public health literature underscores that sexual relations within marriage remain permissible provided they pose no medical risk, aligning with IslamAos holistic approach to reproductive health and family well-being (Alomair et al.
, 2.
This principle informs antenatal counselling and family ethics education, ensuring that religious guidance complements medical standards for maternal and fetal health.
Protection of Bodily Integrity before Biological Maturity (Consent & MaqAi.
Result The Prophetic tradition establishes that free and informed consent .
idA) of both partiesAiespecially the femaleAiis a mandatory legal condition .
har jAzi.
for the validity of a marriage contract .
qd nikA.
Its absence, particularly due to coercion, invalidates the contract.
This principle is underpinned by the objectives of Islamic law (MaqAid al-Shara.
, safeguarding life .
ife al-naf.
, intellect .
ife al-aq.
, and progeny .
ife al-nas.
By mandating consent, the Prophet A Aestablished a preemptive mechanism to protect individuals from harm and exploitation.
Consent is positioned as the illah .
ffective legal caus.
for validity, directly connecting to maqAid principles.
Recent research stresses that safeguarding consent aligns with maqAid principles, particularly uife al-nafs and uife al-aql, framing coercion as a violation of both bodily integrity and moral agency.
(Tanggap et al.
, 2.
stresses that safeguard consent aligns with maqAid principles, framing coercion as a violation of bodily integrity and moral agency.
This interpretation prevents psychological distress, ensures a stable environment for child-rearing, and protects decision-making rights.
Modern implications extend this principle beyond the marriage contract to all aspects of marital life, including reproductive health (Refer to Table 4 in the appendix for further detail.
The ProphetAos emphasis on consent provides a strong religious mandate for informed consent protocols in medical practice.
Padela .
argues that maqAid-based bioethics offers a robust framework for integrating informed consent into clinical ethics, ensuring autonomy and well-being within Islamic moral reasoning.
This creates an imperative for Islamic Mauriduna: Journal of Islamic Studies.
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Prophetic Educational Theory on Marital Intimacy: Thematic Digital Hadith Analysis educational modules that reframe marital relations through the lens of consent, mutual care .
arAuu.
, and harm prevention .
Practical application requires scholarclinician dialogue to address complex ethical questions, such as pre-conception genetics, where clinicians provide technical knowledge and scholars supply the ethical framework based on maqAid.
This integration ensures that religious guidance complements medical standards, promoting culturally sensitive healthcare and family ethics education The Juridical Distinction Between Menstrual and Non-Menstrual Bleeding Result Contemporary fiqh research and Prophetic traditions clearly distinguish between menstrual blood .
and pathological bleeding .
stiuAsa.
IstiuAsah is classified as a pathological condition rather than a ritual impurity, which means it does not invalidate acts of worship as long as purification is maintained.
Hadith evidence affirms that bleeding during pregnancy falls under the category of istiuAsah, since menstruation is defined as cyclical bleeding from a healthy uterus outside of pregnancy.
Therefore, a pregnant woman experiencing such bleeding remains obligated to perform the prescribed prayers .
ars al-alA.
, provided she performs ablution .
or ritual bath .
at each prayer time.
This ruling is grounded in two foundational principles: first, the physiological understanding that menstruation does not occur during pregnancy.
second, the legal maxim of Al al-BarAah al-Aliyyah, which holds that religious obligations remain binding unless there is clear evidence for exemption.
Modern fatwa institutions reinforce this position, confirming that pregnancy-related bleeding does not exempt a woman from prayer, in accordance with classical jurisprudence.
Practically, the woman is not required to maintain ablution throughout the day.
it is sufficient to perform wus at the beginning of each prayer time.
This guidance not only facilitates ease but also strengthens the spiritual connection of women during pregnancy, preventing unnecessary and theologically unfounded restrictions on worship.
The Islamic classification also aligns with modern medical understanding, which differentiates between the menstrual cycle and pregnancy-related bleeding.
Furthermore, juristic guidance permits the resumption of marital relations during istiuAsah, as the bleeding is not menstrual in nature.
Mauriduna: Journal of Islamic Studies.
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Danusiri.
Ali Imron.
Mamdukh Budiman.
Ali Banaeian Esfahani.
Emad Amkhatirah The Prophetic tradition makes a clear juridical distinction between menstrual blood .
and pathological bleeding .
stiuAsa.
Recent fiqh research emphasizes that istiuAsah is classified as a pathological condition, not a ritual impurity, and therefore does not suspend acts of worship, provided purification is maintained (Ahmad Khomaini Syafei, 2.
This distinction is critical as it determines the validity of worship (AoibAda.
The hadith establishes that bleeding during pregnancy is categorised as istiuAsah, as menstruation is defined as a periodic bleeding from a healthy uterus outside of Contemporary fatwa bodies reaffirm this position, stating that pregnancyrelated bleeding does not exempt a woman from prayer obligations, aligning with classical jurisprudence (Nidal Sultan, 2.
Consequently, the obligation of prayer .
ars al-alA.
remains incumbent upon the pregnant woman, provided she performs the required purification .
us or ghus.
for each prayer time.
This ruling is rooted in a holistic understanding of divine law.
Its two main pillars are: the physiological definition of uays as not occurring during pregnancy, and the principle of original obligation (Al alBarAah al-Aliyya.
which states all religious duties remain binding unless there is evidence for exemption, (Refer to Table 5 in the appendix for further detail.
This ruling, while obligating prayer, is accompanied by great practical facilitation .
: a woman does not need to maintain her ablution throughout the day but may simply perform wudu at the beginning of each prayer time.
Its modern implications are empowering: it prevents unnecessary and theologically incorrect restrictions on worship, affirming her spiritual connection during pregnancy.
This creates a critical need for community education to clarify common misconceptions.
This Islamic categorization aligns with modern medical understanding that distinguishes between the menstrual cycle and pregnancy-related bleeding.
Practical guidance from jurists underscores that a pregnant woman experiencing istiuAsah should perform ablution for each prayer time and may resume normal marital relations, as the bleeding is non-menstrual (Ask Mufti.
A Permissible Exemption with Differing Obligations for Making Up the Fast Result Mauriduna: Journal of Islamic Studies.
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Prophetic Educational Theory on Marital Intimacy: Thematic Digital Hadith Analysis There is a unanimous consensus .
jmAA.
that pregnant and breastfeeding women are granted a concession .
to break the Ramadan fast if they fear harm, either to themselves or their child.
A recent cross-sectional study highlights that despite awareness of religious concessions, 82.
2% of lactating women in Pakistan still fast during Ramadan, often prioritizing spiritual commitment over health concerns, underscoring the need for culturally sensitive guidance (Lakho et al.
, 2.
This practice is grounded in the broader principle of legal concession within Islamic law.
This highlights the need for culturally sensitive religious and medical guidance.
Juristic differences .
arise regarding the compensatory obligation: the majority of scholars (MAlik.
ShAfi, anba.
require only the missed fasts to be made up .
asA), while a minority opinion .
rimarily ana.
obligates both qasA and a redemption payment .
if the concern is solely for the child.
This divergence stems from differing interpretations of Surah al-Baqarah .
and the application of legal analogy .
The majority liken the case to temporary illness, while the minority compare it to chronic conditions such as old age.
This exemption reflects the objectives of Islamic law (MaqAid al-Shara.
in protecting life .
ife al-naf.
and progeny .
ife al-nas.
, prioritizing actual well-being over ritual Clinical evidence supports this model, emphasizing that decisions should be based on individual health status and informed fear, making the concession valid and The juristic difference of opinion .
regarding compensatory obligations for pregnant and breastfeeding women who break their fast during Ramadan reflects the dynamic interplay between classical Islamic jurisprudence and contemporary health As noted by Zainab Yate .
Islamic legal dispensations .
for breastfeeding women are grounded in the principle of necessity .
, which prioritises the protection of life and well-being.
However, scholars differ in interpreting the compensatory duties that follow such dispensations.
The majority opinionAi represented by the MAlik.
ShAfi, and anbal scholarsAirequires only the missed fasts to be made up .
asA), viewing the condition as temporary and analogous to short-term In contrast, the minority opinion, primarily within the anaf scholar, obligates both qasA and the payment of fidyah .
, especially when the fear of harm pertains solely to the child.
This divergence is rooted in the interpretation of Surah alMauriduna: Journal of Islamic Studies.
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Danusiri.
Ali Imron.
Mamdukh Budiman.
Ali Banaeian Esfahani.
Emad Amkhatirah Baqarah Al-Baqarah .
which discusses exemptions and compensations for those unable to fast, and in the application of qiyAs .
nalogical reasonin.
The majority analogize the case to temporary illness, while the minority liken it to chronic conditions such as old age, where fasting is permanently burdensome.
This legal flexibility is a direct application of the MaqAid al-Sharah, particularly the objectives of preserving life .
ife al-naf.
and lineage .
ife al-nas.
It underscores that Islamic law is not rigid but responsive to real-world conditions.
Modern clinical evidence supports this approach, recognizing that maternal health and infant well-being vary significantly depending on factors such as the stage of pregnancy, lactation status, and individual health conditions.
Therefore.
Islamic law delegates the decision to the individual, encouraging informed choices based on personal circumstances and genuine fear of harm.
This framework calls for the development of risk-based clinical education through collaboration between medical professionals .
, obstetricians and paediatrician.
and religious scholars.
Such cooperation can help clarify that the concession to break the fast is valid, that qasA is the primary obligation, and that fidyahAiwhile a minority viewAi may be followed as a precautionary measure.
Legal-ethical clarity is essential for communities to support women in making spiritually and medically sound decisions during Ramadan The 'Iddah of a Widow Ends Conclusively upon Childbirth.
Permitting Immediate Remarriage Islamic law stipulates that the mandatory waiting period (Aoidda.
for a pregnant widow ends immediately upon childbirth.
This ruling is based on a direct Prophetic precedent in the case of Subayah bint al-Arith al-Aslamiyyah, granting her immediate legal clarity and the right to remarry after delivery.
However, a critical juridical distinction must be made between AoiddahAia legal-marital status determining eligibility to remarryAiand nifAsAia ritual status affecting worship and marital intimacy.
While Aoiddah ends at childbirth, nifAs may continue due to post-partum bleeding, and consummation of a new marriage must wait until ritual purity is restored.
Recent legal Mauriduna: Journal of Islamic Studies.
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Prophetic Educational Theory on Marital Intimacy: Thematic Digital Hadith Analysis analysis Alwazna .
highlights this ruling as an example of Islamic lawAos adaptability in harmonizing textual directives with social realities.
Contemporary personal status laws, such as those in Jordan, explicitly codify these distinctions and their implications for remarriage eligibility (Ahmed & Ananbeh, 2.
This ruling upholds the MaqAid alSharah, particularly the preservation of lineage .
ife al-nas.
and dignity .
ife alkarAma.
, by ensuring clarity of marital status and protecting widows from prolonged socio-economic vulnerability.
Islamic law demonstrates a balance between textual fidelity and social compassion through the ruling that a pregnant widowAos iddah ends upon childbirth.
This principle, grounded in QurAoan 65:4AiAuAnd for those who are pregnant, their waiting period is until they deliverAyAiis reinforced by the Prophetic precedent of Subayah bint al-Arith al-Aslamiyyah, whom the Prophet A Apermitted to remarry immediately after giving birth, even during nifAs .
uu Muslim.
No.
The distinction between Aoiddah, which governs remarriage, and nifAs, which regulates ritual purity and intimacy, reflects the flexibility of Islamic jurisprudence in safeguarding legal rights and social well-being, a principle echoed in modern personal status laws.
Based on a direct ruling of the Prophet (A )Ain the case of SubayAoah bint al-Arith al-Aslamiyyah (Refer to Table 7 in the appendix for further detail.
, this grants her immediate legal and marital clarity, allowing her to accept a proposal and remarry immediately after delivery.
The sole prerequisite for intimacy in the new marriage is that she must be in a state of ritual purity from post-partum bleeding .
at the time of This ruling provides a swift and dignified resolution to the legal and social uncertainty faced by a widow.
A qualitative study on late-life remarriage among Arab Muslim widowers highlights the enduring cultural and religious significance of remarriage, framing it as a mechanism for social stability and personal well-being (Koren & Ali-Morshed, 2.
It exemplifies the harmonization of the Qur'anic text (Q.
with practical reality.
A critical juridical point clarified is the distinction between 'Iddah .
legal-marital status determining eligibility to remarry, which ends at childbirt.
and NifAs .
ritual status affecting worship and intimacy, which requires the delay of consummation until the bleeding cease.
This ruling upholds the MaqAid:
preserving progeny .
fe al-Nas.
through clarity of the child's lineage, and protecting Mauriduna: Journal of Islamic Studies.
Vol.
No.
4, 2025: 652-675
Danusiri.
Ali Imron.
Mamdukh Budiman.
Ali Banaeian Esfahani.
Emad Amkhatirah dignity and life .
fe al-KarAmah wa al-Naf.
by shielding the widow from prolonged socio-economic vulnerability.
Implications for modern Muslim communities include the need to simplify civil registration processes for remarriage .
sing the child's birth certificate as proo.
, normalize and de-stigmatize remarriage for widows through education, and provide counselling and support for their empowerment.
'Azl as a Permissible Method for Temporary Family Planning Analysis of the hadith sources indicates that the practice of Aoazl .
oitus interruptu.
was known during the time of the Prophet A Aand was not categorically When the Companions asked about its ruling, the Prophet responded permissively yet with ethical nuance, affirming that if life were decreed by Allah, it would occur regardless of the method.
This establishes that Aoazl falls under ibAuah .
with certain conditions.
Classical and contemporary fiqh literature identify three key principles governing this practice: first, mutual consent, where scholars unanimously agree that Aoazl cannot be performed without the wifeAos explicit permission, as her rights to procreation and sexual fulfillment must be preserved.
intentionality, where the metaphor of Auhidden infanticideAy in some narrations serves as a moral caution, urging that birth spacing should be based on legitimate reasons such as maternal health or child welfare rather than mere convenience.
third, modern analogy .
, whereby contemporary jurists extend the permissibility of Aoazl to temporary contraceptive methods such as pills.
IUDs, and condoms, as they share the same rational Recent research (Alomair et al.
, 2.
supports this analogy, emphasising ethical boundaries of consent and harm prevention.
Furthermore, the concept of nafkh al-ru .
at 40 or 120 days provides a critical moral reference point for decisions related to prenatal diagnostics.
Scientific studies on fasting during pregnancy also reveal variable risks, confirming the relevance of the Islamic legal model based on rukuah .
ndividualised concession.
These findings demonstrated that the ProphetAos stance on Aoazl reflects the inherent flexibility of Islamic law, prioritising ethical considerations over rigid legal formalism.
Sinulingga .
argues that al-AoAzl was an early contraceptive technique deeply embedded in maqAid al-sharAoah, centred on safeguarding lineage and human dignity Mauriduna: Journal of Islamic Studies.
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Prophetic Educational Theory on Marital Intimacy: Thematic Digital Hadith Analysis while reinforcing family cohesion.
The principles of mutual consent and intentionality align with this framework: contemporary jurists underscore that the withdrawal methodAi the paradigm for modern contraceptionAishould only be practised with both spousesAo informed agreement (Najimudeen, 2.
The analogy to modern contraceptive methods thus underscores the enduring relevance of Prophetic guidance in contemporary reproductive health discourse, fostering ethically grounded family planning policies.
According to El Bernoussi .
pre-modern Islamic jurists recognised contraception as permissible when consented to, demonstrating a degree of pluralism in legal reasoning aligned with bioethical norms.
Integrating the concept of ensoulment .
afkh al-r.
with modern bioethics highlights the necessity of collaborative prenatal decision-making.
Rashid .
emphasizes that moral status in Islamic law is tied to ensoulment, marking critical junctures for permissible medical interventions.
This principle resonates with the Prophetic maxim.
AuYou know best your worldly matters,Ay legitimising expert-driven approaches in prenatal counselling and medical decision-making.
Scientific validation of rukuahAiindividual concessionsAiis evident in Islamic fiqh rulings on fasting and legal opinions reflect that if contraceptive use is warranted for maternal health, it is permissible.
Collectively, these scholarly insights converge into a comprehensive Prophetic-educational framework for marital intimacy during pregnancyAione that harmonizes classical guidance, bioethical principles, and scientific evidenceAidemonstrating the vitality of Prophetic teachings in global health and ethical CONCLUSION This study explored Prophetic educational theory regarding marital intimacy during pregnancy by analysing authenticated uadth containing the term uamila across 14 canonical collections.
Through thematic categorisation and logical chain analysis, eight core principles were synthesised into a comprehensive Prophetic framework.
These principles address the legitimacy of pregnancy through lawful marriage, ethical boundaries in intimate relations, worship obligations, and permissible family planning methodsAidirectly answering the research objectives.
Mauriduna: Journal of Islamic Studies.
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Danusiri.
Ali Imron.
Mamdukh Budiman.
Ali Banaeian Esfahani.
Emad Amkhatirah Beyond confirming classical rulings, the findings revealed their adaptability to contemporary bioethical challenges, such as genetic testing and assisted reproduction.
This underscores the dynamic relevance of Prophetic ethics for modern maternal health education and counselling.
The framework offers practical guidance for integrating Islamic values into antenatal curricula and healthcare protocols, promoting culturally sensitive care.
The study significantly advances Islamic reproductive ethics by bridging classical Prophetic guidance with contemporary bioethical discourse and health evidence.
reinforces maqAid al-sharahAiparticularly the protection of lineage .
ife al-nas.
and life .
ife al-naf.
Aiwhile providing actionable insights for family education, healthcare counselling, and policy formulation.
The research is limited to textual analysis and does not include empirical validation in clinical or community settings.
Future research should extend these findings by conducting comparative analyses between Prophetic guidance and contemporary legal systems, particularly regarding issues such as lineage verification and reproductive rights.
Empirical studies are needed to test the practical application of this Prophetic framework in clinical counselling, family education programs, and Islamic legal rulings.
Additionally, emerging bioethical challengesAiincluding assisted reproductive technologies (ART), genetic screening, and prenatal interventionsAishould be examined through the lens of Prophetic ethics to ensure normative alignment with maqAid al-sharah.
Expanding research to diverse cultural contexts within the Muslim world will also be essential for assessing adaptability and practical implementation, thereby strengthening the relevance of this framework in global maternal health and family ethics discourse.
The analysis demonstrated that Prophetic guidance, formulated more than fourteen centuries ago, anticipates ethical principles central to modern debates on reproductive technologiesAiaffirming its timeless applicability and potential as a bridge between normative tradition and contemporary science inquiry.
Mauriduna: Journal of Islamic Studies.
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Prophetic Educational Theory on Marital Intimacy: Thematic Digital Hadith Analysis REFERENCES