Ruling on a woman’s refusal to become pregnant due to harm, and the ruling on aborting the fetus

The listener (A. A. A.) from Taiz in Yemen sent a message—somewhat lengthy—saying: I am the mother of three children, and my problem is that when I am pregnant, I become severely ill. This illness lasts for six months, so I remain in my room and isolate myself from everything. I become a burden on my family, as they take care of me and my children. I do not want to see anyone and I dislike any food that has a smell. I do not even want to hear my children’s voices. In fact, due to the severity of the illness, I weaned my daughter before she reached two years of age. I also do not want light in my room in this state. Is it permissible, given the situation I have described, to prevent pregnancy entirely? I note that I had an abortion after I was seven months pregnant. May Allah reward you for me and for the Muslims with good.
Answer: Yes, there is no blame on you in using pills or similar things that prevent pregnancy; because this is a great harm and a severe hardship. Allah the Exalted says: [Surat al-Taghabun: 16], and He the Majestic and Exalted says: [Surat al-Baqarah: 286]. So there is no blame on you in using pills or similar things that prevent pregnancy for this great harm. But if you become pregnant, it is not permissible for you to abort it after it exceeds the first forty days. As for the first forty days, the matter is broader in this regard if there is some harm. As for using what prevents pregnancy entirely for the sake of this harm, there is no blame in that.
But if, by chance, you were lax until the child reached beyond the forty days, do not abort it; rather, bear it and be patient, perhaps Allah will make therein good and blessing. Yes.
The presenter: May Allah reward you with good. You said: forty, O Shaykh. What is your opinion regarding those who said: eighty?
The Shaykh: No... forty, because that is the time of the nutfah (embryo), like 'azl (coitus interruptus) at the time of the nutfah, like 'azl as he performs 'azl with her. But if it moves to the 'alaqah (clot) or to the mudghah (lump of flesh), it has moved to an animal, at that point to the origin of an animal. So it is obligatory to leave that, except in the case of extreme necessity, if there is clear, great harm. Then there is no harm in having it aborted by specialized female doctors, or the specialized male doctor if no specialized female doctor is available, in the case of necessity... meaning: if there is fear of her destruction and death. Yes.
The presenter: Is this in the case of eighty days?
The Shaykh: After the forty days.
The presenter: After the forty days.
The Shaykh: But if it has formed and the soul has been breathed into it after the four months, this is more severe. It is not permissible for her to abort it unless the doctors decide that not aborting it and not removing it will be a cause of her death. Then her life takes precedence. There is no harm in aborting it by the method possible for the doctors so that she does not die because of its remaining...