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سنن دارمي
Darimi
من كتاب النكاحFrom the Book of Marriage
باب في الْعَزْلِ:Chapter: Coitus Interruptus
Hadith 2261
اُردوEn
أَخْبَرَنَا يَزِيدُ بْنُ هَارُونَ، أَخْبَرَنَا ابْنُ عَوْنٍ، عَنْ مُحَمَّدِ بْنِ سِيرِينَ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ بِشْرٍ يَرُدُّ الْحَدِيثَ إِلَى أَبِي سَعِيدٍ الْخُدْرِيِّ، قَالَ: قُلْنَا: يَا رَسُولَ اللَّه، الرَّجُلُ تَكُونُ لَهُ الْجَارِيَةُ فَيُصِيبُ مِنْهَا، وَيَكْرَهُ أَنْ تَحْمِلَ، أَفَيَعْزِلُ عَنْهَا ؟ وَتَكُونُ عِنْدَهُ الْمَرْأَةُ تُرْضِعُ فَيُصِيبُ مِنْهَا وَيَكْرَهُ أَنْ تَحْمِلَ . أَفَيَعْزِلُ عَنْهَا ؟ قَالَ: "لَا عَلَيْكُمْ أَنْ لَا تَفْعَلُوا، فَإِنَّمَا هُوَ الْقَدَرُ" . قَالَ ابْنُ عَوْنٍ: فَذَكَرْتُ ذَلِكَ لِلْحَسَنِ، فَقَالَ: وَاللَّهِ لَكَأَنَّ هَذَا زَجْرٌا، وَاللَّهِ لَكَأَنَّ هَذَا زَجْرٌا ! !.
Sayyiduna Abu Sa'id Khudri (may Allah be pleased with him) said: We asked, "O Messenger of Allah! A man has a slave woman, he has intercourse with her and does not want her to become pregnant. Can he practice coitus interruptus (withdrawal) with her?" Similarly, a man has a wife who is breastfeeding, the man has intercourse with her and does not want her to become pregnant. In such a case, can he practice coitus interruptus with his wife?" The Messenger of Allah (peace and blessings be upon him) said: "There is no harm if you do not practice coitus interruptus; this is a matter of destiny." Ibn ‘Awn said: I narrated this tradition to Hasan, and he said: By Allah, in this sentence («لا عليكم»), there is a warning against practicing coitus interruptus; in it, there is a rebuke and prohibition from coitus interruptus.
Brief Explanation
(Commentary on Hadith 2260)
The meaning derived from this hadith is also that the settling of the sperm (nutfah) and the birth of a child are determined and decreed by Allah Ta'ala; no one else's intervention has any role in this. If Allah Ta'ala wills for conception to occur, He will prevent you from abstaining from this act, and you will not be able to expel the sperm outside. One should not even entertain the thought regarding this act that whenever we wish, we will cause conception; this is a baseless illusion and utterly false.
(Wahidi, with slight adaptation).
Another aspect of the undesirability (karahah) of coitus interruptus (azl) mentioned in this hadith is that the one practicing azl is, in a way, attempting to reject divine decree (taqdeer).
The respected teacher, Shaykh Safiur Rahman Mubarakpuri rahimahullah, writes in the commentary of Bulugh al-Maram: As for the modern-day doctors who sever the reproductive vein in order to cut off the power of procreation so that the lineage may be limited—even though the power of sexual intercourse (quwwat al-jima‘) remains—this cannot at all be analogized to azl, because there is a great difference between the two states. Azl is a temporary and speculative means, not a real cause for contraception; even then, the one practicing azl has control—if he wishes, he may do this act, and if he wishes, he may leave it. As for severing the reproductive vein, it is a definitive cause, and in it is altering Allah’s creation, changing the bodily system, nullifying the act according to some authorities, and leading towards destructive diseases, such as cancer, which spreads from the severed area to the heart, lungs, etc. Its harmful consequences and effects are not hidden or concealed from any informed person. (End of his words, rahimahullah).
The meaning derived from this hadith is also that the settling of the sperm (nutfah) and the birth of a child are determined and decreed by Allah Ta'ala; no one else's intervention has any role in this. If Allah Ta'ala wills for conception to occur, He will prevent you from abstaining from this act, and you will not be able to expel the sperm outside. One should not even entertain the thought regarding this act that whenever we wish, we will cause conception; this is a baseless illusion and utterly false.
(Wahidi, with slight adaptation).
Another aspect of the undesirability (karahah) of coitus interruptus (azl) mentioned in this hadith is that the one practicing azl is, in a way, attempting to reject divine decree (taqdeer).
The respected teacher, Shaykh Safiur Rahman Mubarakpuri rahimahullah, writes in the commentary of Bulugh al-Maram: As for the modern-day doctors who sever the reproductive vein in order to cut off the power of procreation so that the lineage may be limited—even though the power of sexual intercourse (quwwat al-jima‘) remains—this cannot at all be analogized to azl, because there is a great difference between the two states. Azl is a temporary and speculative means, not a real cause for contraception; even then, the one practicing azl has control—if he wishes, he may do this act, and if he wishes, he may leave it. As for severing the reproductive vein, it is a definitive cause, and in it is altering Allah’s creation, changing the bodily system, nullifying the act according to some authorities, and leading towards destructive diseases, such as cancer, which spreads from the severed area to the heart, lungs, etc. Its harmful consequences and effects are not hidden or concealed from any informed person. (End of his words, rahimahullah).
