Azami 6379

Reported by Bazzar in Kashf Astar (1451) and Bayhaqi (7/230), both from the hadith of Muhammad bin Amr, who said, "Abu Salama narrated to us, from Abu Hurairah," and he related it. Its chain is hasan because of Muhammad bin Amr, who is al-Laythi, for he is hasan al-hadith.Bazzar also reported it in Kashf Astar (1452), and Nasai in Sunan al-Kubra (9083), both from Abu Amir, who narrated from Yahya bin Abu Kathir, from Abu Salama, from Abu Hurairah, that the Jews used to say that coitus interruptus (azl) was minor infanticide. This reached the Prophet ﷺ, and he said, "The Jews have lied. If Allah intends to create a creature, nothing can prevent Him." I think he said, "a thing."Bazzar said, "We do not know of anyone who narrated it from Yahya except Abu Amir." A note of caution, in Sunan al-Kubra, "Abu Amir" was corrupted to "Umar."On this subject there is also what was reported from Anas bin Malik, who said, a man came to the Messenger of Allah ﷺ and asked about coitus interruptus, and he said, "Even if the fluid from which the child comes were poured out onto a rock, Allah would bring forth from it," or "a child would come forth from it, the doubt being his, and Allah will surely create the soul that He is to create."This was reported by Imam Ahmad (12420) and Bazzar in Kashf Astar (2163), both from the hadith of Abu Asim Dahhak bin Makhlad, who said, Abu Amr Mubarak al-Khayyat, the grandfather of the son of Abbad bin Kathir, informed us, he said, I asked Thumama bin Abdullah bin Anas about coitus interruptus, and he said, I heard Anas bin Malik say, and then he related it.In it is Abu Amr Mubarak al-Khayyat, who in Taqrib is described as "acceptable," meaning when corroborated, and he was not corroborated, so he is of weak reliability in hadith. For more on this, see the Book of Divine Decree, the chapter "There is no soul destined to exist until the Day of Resurrection but that it will indeed come into existence."Likewise, what was reported from Umar bin Khattab, who said, the Messenger of Allah ﷺ forbade practicing coitus interruptus with a free woman except with her permission, is not sound. This was reported by Ibn Majah (1928) from Hasan bin Ali Khallal, who said, Ishaq bin Isa narrated to us, who said, Ibn Lahia narrated to us, who said, Jafar bin Rabia narrated to me, from Zuhri, from Muharrar bin Abu Hurairah, from his father, from Umar bin Khattab, who said, and then he related it. In it is Ibn Lahia, about whom there is well known criticism, and it was on this basis that Busiri criticized it in Zawaid bin Majah.The jurisprudence of this chapter, the ruling on coitus interruptus, I do not know of anyone who held it to be forbidden. As for its being disliked, yes, some jurists held that view. The basic principle is that it is permissible, based on what we know from the establishment of the Quran and the sunnah.Women fall into three categories. First, a woman who is owned as a slave, whose harm, if she conceives and gives birth, is that she becomes umm walad (mother of a child by her master), and an umm walad may not be sold. Second, a female slave and bondwoman, whose harm lies in not practicing coitus interruptus with her, for if she conceives and gives birth, her child will be a slave following the status of its mother. Third, a free wife, with whom coitus interruptus is not permissible except with her permission, such as when she is ill and gives permission for it out of fear of pregnancy. Without her permission, however, this is not permissible, because it is her right to enjoy marital relations, to conceive, and to give birth.