Source: Excerpt from the book “Aḥkām wa Masāʾil: In the Light of the Qur’an and Sunnah” by Shaykh Mubashshir Ahmad Rabbānī ḥafiẓahullāh
Is it permissible in Islam to maintain gaps between children (birth spacing)?
If it is allowed, then which methods are permissible — such as condoms, medicine, or ʿazl (coitus interruptus)?
According to Islamic teachings, having righteous children through a valid marriage is a desirable and commendable objective. The Qur’an encourages procreation and offspring as part of the divine plan.
“So now have relations with them and seek what Allah has ordained for you.”
(Sūrah al-Baqarah: 187)
Many Qur’anic commentators (mufassirīn) have interpreted the phrase “seek what Allah has ordained for you” to mean: seek children — as mentioned in Tafsīr al-Ṭabarī and others. Some early scholars also interpreted it to refer to seeking Laylat al-Qadr, but Imām Ṭabarī رحمه الله clarifies:
“All forms of goodness are included, but the most appropriate interpretation based on the context is that it refers to seeking children, especially since it comes right after the command for intimacy with wives.”
[Summarized from Tafsīr al-Ṭabarī 2/939, Dār al-Salām, Cairo]
Sayyidunā Anas رضي الله عنه reported that the Messenger of Allah ﷺ said:
Sayyidunā Maʿqil ibn Yasār رضي الله عنه narrated:
A man came to the Prophet ﷺ and said,
“I have found a woman who is beautiful and from a noble lineage, but she is barren. Should I marry her?”
The Prophet ﷺ replied, “No.”
The man came back a second time, and the Prophet ﷺ again forbade him.
On the third time, the Prophet ﷺ said:
Islam encourages having many children, and planning or delaying births is generally considered disliked.
In Islamic law, the method of ʿazl (withdrawal) was practiced and discussed during the Prophet’s ﷺ time. Though permissible, it was not preferred.
Sayyidah Jadhāmah bint Wahb رضي الله عنها reported that:
She was present when the Prophet ﷺ said:
“I had intended to forbid ghīlah (having relations with a breastfeeding woman), but I noticed that the Romans and Persians practice it and it does not harm their children.”
Then the companions asked him about ʿazl, to which he replied:
(Sūrah al-Takwīr 81:8)
This shows that while ʿazl was allowed, it was considered discouraged due to its nature of preventing life in secrecy.
If a woman is extremely weak or frail, and qualified, trustworthy Muslim doctors advise that pregnancy may be life-threatening for her — then it is permissible to use any method that temporarily prevents pregnancy.
Such cases are considered emergencies, and in situations of dire necessity, the ruling in Islamic law changes:
✔ Even ḥarām may become permissible to the extent of the necessity
✔ This principle is well-established in the Qur’an and Sunnah
✔ Having children is encouraged and praiseworthy
✔ Spacing between children is not inherently prohibited, but not encouraged without a valid reason
✔ ʿAzl is allowed, but discouraged due to its secretive nature
✔ In cases of medical necessity, birth control by any suitable means (including condoms, pills, etc.) is permissible
❖ Question:
Is it permissible in Islam to maintain gaps between children (birth spacing)?
If it is allowed, then which methods are permissible — such as condoms, medicine, or ʿazl (coitus interruptus)?
❖ Answer:
According to Islamic teachings, having righteous children through a valid marriage is a desirable and commendable objective. The Qur’an encourages procreation and offspring as part of the divine plan.
❖ Qur'anic Evidence
﴿فَأْتُوهُنَّ وَابْتَغُوا مَا كَتَبَ اللَّهُ لَكُمْ﴾
“So now have relations with them and seek what Allah has ordained for you.”
(Sūrah al-Baqarah: 187)
Many Qur’anic commentators (mufassirīn) have interpreted the phrase “seek what Allah has ordained for you” to mean: seek children — as mentioned in Tafsīr al-Ṭabarī and others. Some early scholars also interpreted it to refer to seeking Laylat al-Qadr, but Imām Ṭabarī رحمه الله clarifies:
“All forms of goodness are included, but the most appropriate interpretation based on the context is that it refers to seeking children, especially since it comes right after the command for intimacy with wives.”
[Summarized from Tafsīr al-Ṭabarī 2/939, Dār al-Salām, Cairo]
❖ Prophetic Encouragement for Procreation
Sayyidunā Anas رضي الله عنه reported that the Messenger of Allah ﷺ said:
❝Marry women who are loving and bear many children, for I will take pride in your numbers before other nations on the Day of Judgment.❞
Reference: Irwāʾ al-Ghalīl 7/190
Sayyidunā Maʿqil ibn Yasār رضي الله عنه narrated:
A man came to the Prophet ﷺ and said,
“I have found a woman who is beautiful and from a noble lineage, but she is barren. Should I marry her?”
The Prophet ﷺ replied, “No.”
The man came back a second time, and the Prophet ﷺ again forbade him.
On the third time, the Prophet ﷺ said:
❝Marry a woman who is loving and fertile, for I will boast of your great numbers before the other nations.❞
Reference: Abū Dāwūd: 2050; al-Nasāʾī: 3229; Ibn Ḥibbān: 4056–4057
❖ Summary:
Islam encourages having many children, and planning or delaying births is generally considered disliked.
❖ The Ruling on Birth Spacing
In Islamic law, the method of ʿazl (withdrawal) was practiced and discussed during the Prophet’s ﷺ time. Though permissible, it was not preferred.
Sayyidah Jadhāmah bint Wahb رضي الله عنها reported that:
She was present when the Prophet ﷺ said:
“I had intended to forbid ghīlah (having relations with a breastfeeding woman), but I noticed that the Romans and Persians practice it and it does not harm their children.”
Then the companions asked him about ʿazl, to which he replied:
❝It is the hidden form of female infanticide.❞
And then recited:﴿ وَإِذَا ٱلْمَوْءُودَةُ سُئِلَتْ ﴾
“And when the buried girl is asked…”(Sūrah al-Takwīr 81:8)
Reference: Muslim: 1442 – Bāb: Jāwāz al-Ghīlah wa Karāhat al-ʿAzl
This shows that while ʿazl was allowed, it was considered discouraged due to its nature of preventing life in secrecy.
❖ When Is Birth Control Permissible?
If a woman is extremely weak or frail, and qualified, trustworthy Muslim doctors advise that pregnancy may be life-threatening for her — then it is permissible to use any method that temporarily prevents pregnancy.
Such cases are considered emergencies, and in situations of dire necessity, the ruling in Islamic law changes:
✔ Even ḥarām may become permissible to the extent of the necessity
✔ This principle is well-established in the Qur’an and Sunnah
❖ Conclusion:
✔ Having children is encouraged and praiseworthy
✔ Spacing between children is not inherently prohibited, but not encouraged without a valid reason
✔ ʿAzl is allowed, but discouraged due to its secretive nature
✔ In cases of medical necessity, birth control by any suitable means (including condoms, pills, etc.) is permissible
