I entered the mosque and saw Abu Saeed Khudri, so I sat with him and asked him about coitus interruptus.He said, "We went out with the Messenger of Allah ﷺ on the expedition against Banu Mustaliq, and we captured some Arab women as prisoners. We desired the women, the hardship of celibacy weighed heavily on us, and we wanted the ransom money. So we intended to practice coitus interruptus. We said, 'Shall we practice coitus interruptus while the Messenger of Allah ﷺ is among us, without asking him first?' So we asked him about it, and he said, 'It does not matter if you do not do it. There is no soul destined to come into existence until the Day of Resurrection but that it will come into existence.'"
دخلت المسجد، فرأيت أبا سعيد الخدري، فجلست إليه، فسألته عن العزل؟ فقال: خرجنا مع رسول الله ﷺ في غزوة بني المصطلق، فأصبنا سبيا من سبي العرب، فاشتهينا النساء، واشتد علينا العزبة، وأحببنا الفداء، فأردنا أن نعزل، فقلنا: نعزل ورسول الله ﷺ بين أظهرنا قبل أن نسأله، فسألناه عن ذلك، فقال: ما عليكم أن لا تفعلوا، ما من نسمة كائنة إلى يوم القيامة إلا وهي كائنة.
Malik narrated it in the chapter on divorce (95), from Rabia bin Abdul-Rahman, from Muhammad bin Yahya bin Habban, from Ibn Muhayriz, and he mentioned it. Bukhari narrated it in the chapter on manumission (2542), from Abdullah bin Yusuf, from Malik, with his chain.Bukhari also narrated it in the chapter on military campaigns (4138), and Muslim in the chapter on marriage (125:1438), both from Ismail bin Jafar, who said, "Rabia bin Abu Abdul-Rahman informed me, from Muhammad bin Yahya bin Habban, from Ibn Muhayriz," with the same chain, in similar wording. In Muslim's version it states that with Ibn Muhayriz was Abu Sarma, and he was the one who had asked Abu Saeed.In another version of his (130), by way of Ayub, from Muhammad, from Abdul-Rahman bin Bishr bin Masud, from Abu Saeed, with the wording, "There is no harm upon you if you do not do that, for it is indeed destiny." Muhammad, that is, Ibn Sirin, said, "There is no harm upon you" is closer to prohibition. In another version of his, Hasan, that is, Basri, said, "By Allah, it is as if this is a rebuke."Mubarrid said, the meaning of his statement, "There is no harm upon you if you do not do that," is that there is no harm upon you if you do it, and the meaning of the second "no" is that it is to be disregarded. Baghawi mentioned this in Sharh al-Sunnah (103/9), and he said, "More than one of the companions and the successors permitted it. Among them was Zayd bin Thabit, and it is reported that Abu Ayub, Saad bin Abu Waqqas, and Ibn Abbas used to practice withdrawal."