Abu Dawud

Benefits and Issues:
➊
Withdrawal (azl) is a disliked act, but there is no doubt regarding its permissibility. The statement of the Prophet (sallallahu alayhi wa sallam) is noteworthy. He said: If you do not do it, there is no harm upon you. He did not say: If you do it, there is no harm upon you. That is, its permissibility has been maintained with dislike so that in cases of necessity, there remains room to adopt it. This method of withdrawal was prevalent during the era of the Messenger (sallallahu alayhi wa sallam) and the era of the Companions (radi Allahu anhum), and it was permitted with dislike. However, nowadays, several alternatives to it have emerged, such as the use of companions (condoms).

➋
Some medicines or injections, by the use of which pregnancy does not occur for a certain period.

➌
Operation of the womb (rahim) of women, after which the woman does not become pregnant.

➍
Sterilization (nasbandi), in which the male organ is operated upon and deprived of the ability to fertilize. The first two methods are temporary (withdrawal is a method to avoid pregnancy), so both of these methods will be permissible as needed. For example, if a woman's health is weak and further childbirth poses a danger to her life, in such a case, either of the two methods may be adopted. But if the purpose is to preserve the woman's beauty and attractiveness, or out of fear of feeding, nurturing, or educating the children, then even adopting these two temporary methods for such purposes will be impermissible. As for the third and fourth methods, in which the ability to become pregnant or to impregnate is permanently blocked, these are absolutely forbidden, impermissible, and constitute changing the creation of Allah. There is no justification for them in any circumstance.

Hadith Commentary:
This experience continues to occur even in the present era.
The truthfulness of the Prophet (sallallahu alayhi wa sallam).
Withdrawing the male organ at the time of ejaculation is called 'azl (coitus interruptus).
He (sallallahu alayhi wa sallam) did not approve of it.

Hadith Commentary:
(1)
A slave woman who becomes pregnant and gives birth to a child becomes an "umm walad" (mother of a child), and she cannot be sold. Therefore, the man wanted to devise a way so that intercourse could take place but there would be no possibility of pregnancy.
The Messenger of Allah (sallallahu alayhi wa sallam) did not approve of this approach and indicated its futility.
In another hadith, this matter is clarified.
Jabir (radi Allahu anhu) reports that a man came to the Messenger of Allah (sallallahu alayhi wa sallam) and said:
"I have a slave woman who serves me and I also have intercourse with her. I do not wish for her to become pregnant (can I practice coitus interruptus [‘azl]?)."
He (sallallahu alayhi wa sallam) said:
"If you wish, you may practice ‘azl, but whatever child has been decreed in her destiny, she will certainly give birth to it."
Some time passed, and that same man came again and said that she had become pregnant.
He (sallallahu alayhi wa sallam) said:
"I had already told you that whatever child has been written in her destiny, she will certainly give birth to it."
(Sahih Muslim, Kitab al-Nikah, Hadith: 3556 (1439))

(2)
The meaning of the hadith is not that if a child is decreed in destiny, it will be born even without the man’s sperm, but rather that if a child is decreed, then even after practicing ‘azl, some seminal fluid will unconsciously reach the womb, which will be sufficient for the child to be conceived. Thus, this is what happened here, and at that time the Prophet (sallallahu alayhi wa sallam) reiterated his statement.

(3)
It should also be kept in mind that destiny always comes to pass, but not by breaking the means; rather, it comes to pass in such a way that its means also occur. For example:
It is possible that some part of the sperm is released before ‘azl, and from that, a child is conceived.
It is not necessary for the entire seminal fluid to be present for the birth of a child. Thus, in one hadith, it is explicitly stated that when the Messenger of Allah (sallallahu alayhi wa sallam) was asked about ‘azl, he said:
"A child is not created from all of the man’s semen.
When Allah, the Exalted, intends to create a child, then nothing can prevent it."
(Sahih Muslim, Kitab al-Nikah, Hadith: 3554 (1438))
In such circumstances, what precaution can a person take to ensure that not even a single drop of semen enters during ‘azl?

Hadith Commentary:
‘Azl refers to withdrawing the male organ from the vagina during intercourse at the time of ejaculation, so that the woman does not become pregnant. The Messenger of Allah (sallallahu alayhi wa sallam) in a way expressed dislike for this and stated that your action is futile. The soul that is destined to be created will certainly be created even in this situation.
From this hadith, the permissibility of the sale of slave women and slaves is also established.

Hadith Commentary:
(1)
‘Azl is when a man establishes sexual relations with a woman but withdraws before ejaculation so that conception does not occur. This method is distressing and unnatural for both the man and the woman. The meaning here is that we wish to have sexual relations with our slave women, but also want to sell them and gain their price; however, we do not want any children to be born from intercourse with them, because if that happens, she will become an umm walad (mother of a child), and then she cannot be sold. In such circumstances, is ‘azl permissible? The Messenger of Allah (sallallahu alayhi wa sallam) taught them that if you wish to sell the slave woman, then practice self-restraint to avoid pregnancy, because the method you have adopted is not so effective; for who, after entering a river, can save his garment from getting wet?
(2)
In any case, Imam Bukhari (rahimahullah) has established from this hadith the permissibility of buying and selling slave women and men. Other discussions will be presented in the Book of Marriage, insha’Allah.

Hadith Commentary:
It is as if the Prophet sallallahu alayhi wa sallam did not approve of it.

Hadith Commentary:
‘Azl refers to withdrawing the male organ at the time of ejaculation so that semen does not reach the womb and the woman does not become pregnant. The Prophet (sallallahu alayhi wa sallam) did not approve of this; therefore, it has been stated that your practice of ‘azl cannot prevent the birth of a child that is decreed by Allah. ‘Azl has generally been considered disliked (makruh), because it involves cutting off and reducing progeny.
In the present circumstances, the programs being run under the name of family planning, which aim at reducing progeny, cannot be deemed absolutely permissible according to Islamic law (Shari‘ah). Rather, this is also a form of cutting off progeny.

Hadith Commentary:
(1)
This hadith proves that not only can Arabs be taken as slaves and slave-girls, but it is also permissible to have intercourse with such slave-girls. However, there is consensus that after one menstrual cycle (hayd) has passed, it becomes permissible to have intercourse with the slave-girl, so that her womb is cleared.
(2)
Withdrawal (azl) is a private matter between husband and wife; using it as a basis to launch a "national movement" regarding family planning is in no way permissible.
A complete discussion on this topic will come in the Book of Marriage (Kitab al-Nikah).
Bi-idhnillah Ta'ala.

Hadith Commentary:
The meaning of 'azl is to withdraw the male organ at the time of ejaculation during intercourse.
The words of the verse "Al-Khaliq, Al-Bari', Al-Musawwir" () affirm this, and this is the connection to the chapter.

Hadith Commentary:
➊
The meaning of ‘azl is:
During intercourse with one’s wife, to ejaculate outside the vagina.
In certain situations, its permissibility exists, but to make it the basis for a campaign of family planning is sheer folly, because ‘azl is a private matter between husband and wife.
The Messenger of Allah (sallallahu alayhi wa sallam) did not view it favorably; rather, at times he described it as a form of secretly burying a child alive.

➋
From the manner of expression in the aforementioned hadith, the dislike for this act is evident, as in the narration of Sahih Muslim it is explicitly stated that if you do not practice ‘azl, it is better, because whatever creation Allah has decreed to bring into existence, it will surely come into existence.
(Sahih Muslim, Kitab al-Nikah, Hadith: 3544(1438))
Hafiz Ibn Hajar rahimahullah says:
The meaning of this hadith is that if you practice ‘azl, there will be harm; it does not mean that there is no harm in practicing ‘azl.
If that were the intent, it would have been clearly stated that you may practice ‘azl, there is no harm in it.
(Fath al-Bari: 9/381)

➌
From this hadith, it is understood that there is no benefit in practicing ‘azl, because whatever soul Allah has decided to bring into existence, it will surely come into existence, whether ‘azl is practiced or not, and whatever is not decreed to be created will not be created in any case.
If Allah has decided that, as a result of intercourse with one’s wife, a child will be born, then it will certainly happen, no matter how many means and methods are employed to prevent it.
No one can overcome Allah’s decree.
He alone is the Creator and Owner.
Imam Bukhari rahimahullah has also established this point, that Allah alone is the Creator, Originator, and Fashioner.
The husband and wife have not even the slightest authority in this matter; rather, it is Allah alone who decides to create the creation, and people’s wishes or lack thereof have no role in it.
He alone brings it from non-existence into existence, then fashions its form in the womb of the mother.
Even if all the experts of the world were to gather together, they could not alter Allah’s design in the slightest.
(Sharh Kitab al-Tawhid by al-Ghunayman: 1/295) (فَتَبَارَكَ اللَّهُ أَحْسَنُ الْخَالِقِينَ)


➍
Hafiz Ibn Taymiyyah rahimahullah writes that Allah’s act of creation (fi‘l al-khalq) is uncreated, whereas its result is created.
The Messenger of Allah (sallallahu alayhi wa sallam) would seek refuge by means of the actions and attributes of his Lord, as is narrated from him in a supplication:
“O Allah! I seek refuge in Your pleasure from Your anger.”
In this supplication, the Messenger of Allah (sallallahu alayhi wa sallam) sought refuge from Allah’s displeasure by means of His pleasure, which is His attribute, and Allah’s pleasure is uncreated, because refuge was sought by means of it.
If this act were created, then refuge would not be sought by means of it, because it is not permissible to seek refuge by means of a created thing.
From this, it is understood that Allah’s speech is also uncreated.
(Majmu‘ al-Fatawa: 6/229)
Ibn Battal said that according to this hadith, the meaning of Creator (Khaliq) is: the one who brings creation into existence anew and brings things from non-existence into existence.
This is an attribute of Allah in which no other creation shares.
(Fath al-Bari: 13/481)

Hadith Commentary:
The meaning of ‘azl is that a man has intercourse with his wife, and when the time of ejaculation approaches, he withdraws his sexual organ so that a child is not conceived. This was also a form of birth control, which the Prophet (sallallahu alayhi wa sallam) did not approve of. Today, various methods of birth control are being practiced in most countries of the world, which, according to Islam, are absolutely impermissible.

And this story has been mentioned by Ibn Sa’d in a manner similar to what Ibn Ishaq narrated: that al-Harith gathered a group and sent a spy to bring him news of the Muslims, but they captured him and killed him. When this news reached al-Harith, the group dispersed. The Prophet (sallallahu alayhi wa sallam) reached the water, which was al-Muraysi‘, arranged his companions for battle, and they shot arrows at them. Then they launched a single attack against them, and not a single person escaped from them; ten of them were killed and the rest, men and women, were taken captive.
(Fath al-Bari)

In summary, in the Battle of Banu Mustaliq, the Muslims killed ten people and took the rest captive.

Hadith Commentary:
➊
During the Battle of Banu Mustaliq, women were taken captive and came into the possession of the Muslims.
The warriors had been separated from their wives for a long period.
Therefore, they desired to have intercourse with their slave women, but there was also the concern that if they became pregnant, they would be considered ummahat awlad (mothers of children) and could not be sold.
For this reason, they wished to practice coitus interruptus (azl), so they inquired about this from the Messenger of Allah (sallallahu alayhi wa sallam), and he declared it impermissible.
➋
This hadith is presented as evidence for family planning.
However, the Messenger of Allah (sallallahu alayhi wa sallam) did not approve of it; rather, in some narrations, practicing coitus interruptus (azl) has been described as akin to secretly burying a child alive. Furthermore, this is a private and individual matter between a wife and husband.
To base a national movement upon it is sheer folly. Further details regarding this will be discussed in the Book of Marriage (Kitab al-Nikah).

Hadith Commentary: Benefits and Issues: The expedition of Banu Mustaliq, which is also called the Expedition of Muraysi‘, occurred in Sha‘ban of the sixth year of Hijrah. Banu Mustaliq is the name of a tribe, and Muraysi‘ is the name of a spring. (Karā’im) — Karīmah is its singular, meaning noble and precious. ‘Azwiyah: separation from wives. (Sibyān) — the plural of Sabiyah, meaning captive slave-girls.

Hadith Commentary: Benefits and Issues:
From this hadith, two reasons for practicing withdrawal (azl) are established, and both are personal and individual, and are based on specific necessity and excuse.

➊ A man withdraws from a free woman at the time of ejaculation so that the seminal fluid is discharged outside, because she is breastfeeding, and in the case of conception, the health of the nursing child could be at risk.

➋ He wishes to practice withdrawal with a slave woman so that the child is protected from becoming a slave or slave-girl, or so that her value does not decrease, or in the case of her becoming an umm walad, it would not be possible to sell her.

The Prophet sallallahu alayhi wa sallam replied that it is not correct to think that by practicing withdrawal, a child will not be born. If Allah Ta’ala has decreed the birth of a child, then no measure to prevent it will be effective. The decision of Allah Ta’ala will certainly be carried out, as will be explicitly mentioned ahead in the narration of Jabir bin Abdullah radi Allahu anhu. For a man may practice withdrawal with his wife with the intention that she does not conceive, but if Allah Ta’ala wills the birth of a child, it will happen that he will not be able to withdraw in time and the seminal fluid will be discharged inside, or he will withdraw but some part of the fluid will already have been discharged and he will not even realize it. In this way, human planning will fail and Allah’s decision will be carried out.

Therefore, in light of these ahadith, the Imams have declared withdrawal (azl) to be disliked (makruh). This was the position of the Rightly Guided Caliphs: Abu Bakr radi Allahu anhu, Umar radi Allahu anhu, Uthman radi Allahu anhu, and Ali radi Allahu anhu, because in reality, it consciously or unconsciously reduces the propagation of the human race and also interrupts the pleasure of the woman, even though the Prophet sallallahu alayhi wa sallam encouraged having many children and urged marrying women who are fertile.

According to the Hanafis, Malikis, and Shafi‘is, withdrawal (azl) with a free woman is not permissible without her permission and consent.

Now, even if permission for withdrawal is granted, how can this be used as a basis for the justification of birth control movements and planning, whose foundation is the misguided viewpoint of the Age of Ignorance (Jahiliyyah): that if the human race continues to increase and the population keeps growing, then all people will not have enough food.

As if the Being who creates human beings is not the Provider (Razzaq); rather, man is his own provider. Shah Waliullah rahimahullah has written that personal and individual benefit may require withdrawal (azl), but the benefit of the human race as a whole requires that withdrawal not be practiced, so that births increase and the human race continues to grow.

Explanation:

➊ Regarding the permissibility and impermissibility of coitus interruptus (azl), the definitive statement is that although it is permissible, it is an inappropriate act. Especially since, despite practicing azl, sometimes the semen still enters the womb and conception occurs. So why should this act be done unnecessarily? And Allah knows best.

Benefits and Issues:
When a man, during intercourse, withdraws and ejaculates his semen outside the woman’s vagina instead of inside, this is called ‘azl (coitus interruptus).

(1) 'Azl refers to when a man has intercourse with his wife (or slave woman) but ejaculates outside. The purpose of this is that pregnancy does not occur.

(2) The permissibility or impermissibility of 'azl depends on the intention. If the intention is good—for example, the health of the (breastfeeding) child may be affected, or the woman's health does not permit pregnancy—then 'azl is permissible. But if the intention is bad—for example: "I am poor, how will I bear the expenses of children?" etc.—then 'azl is impermissible. The Messenger of Allah (sallallahu alayhi wa sallam) also did not strictly prohibit it, nor did he consider it good; rather, he maintained a middle position regarding the matter. It is possible that he may not be able to perform 'azl at all, may lose control, or the emission may be so little that it is not even noticed. In other words, the real decision is that of destiny (i.e., the decree of Allah Ta'ala). Yes, in a permissible situation, with good intention, 'azl can be adopted as a means. This is also the reconciliation found in the ahadith. And Allah knows best.

Benefits and Issues:

➊
The meaning of ‘azl is that during intercourse with a woman, when ejaculation is about to occur, the man withdraws so that there is no risk of conception.

➋
‘Azl is practiced with slave women so that they do not bear children, because if a slave woman gives birth and is then sold, her child will remain with the previous owner. In this way, mother and child would be separated, which is inappropriate.

➌
“If you do not do it, there is no harm.”
This indicates that abstaining is better; however, it is not strictly prohibited. Rather, it is narrated in the two Sahihs from Jabir radi Allahu anhu, who states: “We used to practice ‘azl during the time of the Messenger of Allah sallallahu alayhi wa sallam, and the Qur’an was being revealed.” (Sahih al-Bukhari, Kitab al-Nikah, Bab al-‘Azl, Hadith: 5209; and Sahih Muslim, Kitab al-Nikah, Bab Hukm al-‘Azl, Hadith: 1440)

That is, we used to do this even in the era of the Prophet sallallahu alayhi wa sallam, and if this act had been forbidden, Allah would have prohibited it through revelation.
Therefore, the scholars write regarding this that ‘azl should not be practiced with a free woman without her permission, because she has the right to bear children. Thus, if a woman cannot bear the hardship of pregnancy and childbirth due to illness or weakness, ‘azl may be practiced. The same ruling applies to contraceptive pills.
Shaykh Muhammad ibn Salih al-‘Uthaymin rahimahullah writes regarding this that women should not use contraceptive pills except under the following two conditions:

(a)
The woman truly needs it, for example:
She is ill and cannot bear pregnancy every year, or she is extremely frail and weak, or there are other such impediments due to which annual pregnancy would be life-threatening or harmful for her.

(b)
Her husband has given her permission, because it is the husband’s right that his wife bear children for him. In addition, it is also necessary to consult a physician regarding the use of these pills to ensure that their use is not harmful. Therefore, when these two conditions are fulfilled, there is no harm in using these pills, but such pills should not be used that permanently prevent conception, because this would be tantamount to cutting off lineage, which is a major sin.
For details, see:
(Fatawa Islamiyyah (Urdu): 3/215, 216, published by Darussalam)

➍
The current concept of “family planning” is that if there are more children, it will be difficult to bear their expenses and care for them.
This is an incorrect notion.
To dispel the misconception of those in the Age of Ignorance who used to kill their children out of fear of poverty, Allah the Exalted said:

“And do not kill your children for fear of poverty. We provide for them and for you. Surely, killing them is a great sin.”
The Christian countries of the West encourage Muslims towards this because they fear the increase in the Muslim population.
This is why they themselves have begun encouraging their own people to have more children.

Takhrij al-Hadith: [وأخرجه البخاري 2542، من حديث مالك، ومسلم 125/1438، من حديث ربيعه بن أبى عبدالرحمٰن به]
Jurisprudential Points:
➊ ‘Azl refers to withdrawing the private part after penetration but before ejaculation, so that ejaculation occurs outside the private part. This ‘azl is permissible, though disliked (makruh). The evidence for its dislike is those hadiths in which ‘azl is prohibited.
➋ Sayyiduna Abdullah ibn Umar radi Allahu anhu did not practice ‘azl and disliked it. [موطأ امام مالك 2/595 ح1303، وسنده صحيح] Whereas Sayyiduna Sa’d ibn Abi Waqqas radi Allahu anhu did practice ‘azl. [ايضاً ح1301، وهو حديث صحيح]
➌ If a man’s slave woman is pregnant by him, there is consensus among the Muslims that it is not permissible to sell her. [التمهيد 3/136]
➍ Divine decree (qadar) is true, and everything is within the knowledge of Allah.
➎ In all matters, turning to the Qur’an and Hadith is the only means of salvation and success.
➏ There is absolutely no room for ijtihad (independent reasoning) or qiyas (analogical deduction) in the presence of the Messenger of Allah sallallahu alayhi wa sallam or in opposition to a hadith of the Messenger.
➐ These hadiths do not constitute evidence for birth control, because ‘azl was practiced with slave women from whom offspring was not desired, as opposed to free women from whom offspring is desired.
➑ Refusing marriage without a valid Shar’i excuse is a war against nature.

Takhrij:
«أخرجه أبوداود، النكاح، باب ما جاء في العزل، حديث:2171، والنسائي، النكاح، حديث:3329، وأحمد:3 /33، والطحاوي في مشكل الآثار:2 /372، وحديث البيهقي(7 /230)يغني عنه.»©Explanation:
Imam Ibn Qayyim rahimahullah has said: That which the Prophet sallallahu alayhi wa sallam declared the Jews to be liars about is their belief that in the case of coitus interruptus (‘azl), the very concept of pregnancy does not exist, and they equated it with burying daughters alive as a means of cutting off progeny.

But I reject their view and belief, and I inform that ‘azl can never prevent pregnancy when Allah, the Exalted, wills to create it.

And when He does not will creation, then in reality, it is not burying alive at all.

In the hadith of Judamah, it is also called a secret form of burying alive because the man, seeking to avoid pregnancy, resorts to ‘azl.

On this basis, his intention and resolve have been considered equivalent to burying alive.

But there is a difference between the two: burying alive is a direct and manifest act in which both intention and action are combined, whereas ‘azl pertains only to intention and resolve. For this reason, it has been called hidden (khafi) burying alive.

From this, reconciliation between the two hadiths is also achieved, and it is also known that the hadith of Judamah does not indicate the prohibition (tahrim) of ‘azl; rather, it only expresses dislike and undesirability, because in it there is a confrontation with divine decree (qadar), and the one performing ‘azl tries to counter destiny with his own planning.

As for the modern-day doctors who sever the reproductive vein in order to limit progeny—though they leave the ability to have intercourse intact—this can in no way be analogized to ‘azl, because there is a great difference between the two.

‘Azl is a temporary and speculative cause; in fact, it is not truly a cause for preventing pregnancy at all.

Despite this, the one performing ‘azl retains autonomy: if he wishes, he may do this act, and if he wishes, he may abandon it.

As for severing the reproductive vein, it is a cause that is definitive and permanent.

After this vein is cut, the man’s autonomy no longer remains; moreover, in this there is altering Allah’s creation, changing the bodily system, and rendering some faculties inoperative.

And this act of severing the reproductive vein can become a cause for contracting a fatal disease like cancer, which spreads from the severed vein to the heart, lungs, and so on.

Every informed person is well aware of its harmful consequences and effects.

Benefit:
This hadith proves that coitus interruptus (azl) is not a barrier to having children; rather, when Allah Almighty wills to create, no power in the world is capable of preventing it. In general, azl is permissible. Azl refers to withdrawing and ejaculating outside the vagina during intercourse with one’s wife.