by Asma bint Shameem ANSWER
Contraception is generally allowed in our deen as long as it’s not something PERMANENT.
The Sahaabah would practice ‘Azl (coitus interruptus) and the Prophet sal Allaahu Alayhi wa sallam allowed that.
📌 Proof:
🍃Jaabir radhi Allaahu anhu said:
“We used to practise ‘azl at the time when the Qur’aan was being revealed” – i.e., at the time of the Prophet Sal Allaahu Alaiyhi wa Sallam.”
[al-Bukhaari, 4911; Muslim, 1440]
🍃Sufyaan said:
“If there had been anything wrong with it, the Qur’aan would have forbidden it.” (Saheeh Muslim)
🍃 Ibn Taymiyah said:
“With regard to ‘azl, some of the scholars regarded it as haraam, but the view of the four imaams is that it is permissible with the wife’s permission.” (Majmoo’ al-Fataawa, 32/110)
🍃 One time a man said,
“O Messenger of Allaah, I have a slave woman and I engage in ‘azl with her, because I do not want her to get pregnant, but I want what men want. But the Jews say that ‘azl is a lesser form of infanticide.”
He said,
“The Jews are lying. If Allaah wants to create (a child) you cannot prevent that.”
(Abu Dawood, 1856; saheeh by al-Albaani in Saheeh Abi Dawood, 1903)
So as these Ahaadeeth prove, contraception is allowed as long as it’s temporary.
But it should not be permanent unless there’s risk to the mother.
That’s because we’re supposed to have many kids, if the situation allows.
🍃The Prophet sal Allaahu Alayhi wa sallam said:
“Marry those who are loving and fertile, for I will be proud of your great numbers before the nations.” (Abu Dawood- saheeh by al-Albaani)
But taking measures that will permanently prevent a person to have a child is not allowed, UNLESS it would jeopardize the mother’s health or life.
Then in such situations, permanent contraception would be permissible.
🍃 Shaykh Ibn ‘Uthaymeen said:
“Taking contraceptive measures is permissible in principle, because the Sahaabah radhi Allaahu anhum
used the method of ‘azl (coitus interruptus) during the time of the Messenger Sal Allaahu Alaiyhi wa Sallam and he did not forbid them to do that.
But it is contrary to what is preferable, because having a lot of children is something that is prescribed and is desirable.”
(Fataawa Noor ‘ala ad-Darb by al-‘Uthaymeen 22/2)
QUESTION ❓
Is it allowed to take measures to space out pregnancies for proper upbringing of the children?
🍃Shaikh Ibn Baaz said:
“ If a woman has a lot of children, and it is difficult for her to give them a proper Islamic upbringing because they are so many, then there is nothing wrong with her taking something to space her pregnancies in order to achieve this important purpose, so that pregnancy will not adversely affect her or her children, as Allah has permitted ‘azl for this and similar purposes.”
[Fataawa Noor ‘ala ad-Darb (21/394)]
The International Islaamic Fiqh Council said:
“After studying the research papers presented by council members and experts on the topic of family planning, and listening to the discussion that took place on the topic,
And based on the fact that one of the aims of marriage according to Islamic teaching is to produce children and preserve the human race, and that it is not permissible to undermine this aim, because undermining it is contrary to the texts of Islam and their teachings which call for having a lot of offspring, protecting them and caring for them because protecting offspring is one of the five holistic principles that are promoted by Islamic teaching,
The council determined the following:
Firstly: it is not permissible to promulgate laws restricting the freedom of couples to have children.
Secondly: it is prohibited to completely eradicate the ability to have children in the case of either the man or the woman, which is known as sterilisation, so long as there is no necessary reason, according to Islamic standards, for doing so.
Thirdly: it is permissible to use temporary methods of birth control for the purpose of spacing pregnancies, or preventing pregnancy for a specific length of time, if there is a valid reason, according to Islamic teachings, for doing so, according to what a couple decide on the basis of mutual consultation and consent, on condition that this does not lead to any harm and that the method used is Islamically permissible and does not cause harm to any existing pregnancy.”
(Statement of the International Islamic Fiqh Council no. 39 1/5)
And Allaah knows best
Commentaires