'Azl shi ne namijin ya janye lokacin da yake kusa da fitar maniyyi don ya fitar a waje da farjin mace. 'Azl abu ne da Shari'a ta halatta. Watau, ya halatta ga namiji idan yana saduwa da matarsa ya fitar da maniyyinsa, lokacin da yake kusa da fitar maniyyi, a waje da farjin mace. Bukhari ya ruwaito daga 'Ata'a daga Jabir cewa ya ce: "Mun kasance muna yin 'Azl a zamanin Manzon Allah ﷺ alhali ana saukar da Alkur'ani." An kuma ruwaito daga 'Ata'a cewa ya ji Jabir (ra) yana cewa: "Mun kasance muna yin 'Azl alhali ana saukar da Alkur'ani." Sannan a Muslim: "Mun kasance muna yin 'Azl a zamanin Manzon Allah ﷺ, ya san da hakan, kuma bai hana mu daga gare shi ba." Wannan shi ne hukuncin Manzon Allah ﷺ game da 'Azl. Wannan yana nuna halaccinsa, domin da ya kasance haramun ne, da ba zai yi shiru ba. Sahabi ya danganta hukuncin 'Azl zuwa zamanin Annabi ﷺ, kuma saboda haka ya zama hukunci da ake danganta shi zuwa gare shi ﷺ, tun da a bayyane yake cewa Annabi ya san da shi kuma ya amince da shi, saboda yawan lokutan da suke yi masa tambayoyi game da hukunce-hukunce. Dangane da halaccin 'Azl kuma akwai hadisai da dama ingantattu. Ahmad, Muslim da Abu Dawud sun ruwaito daga Jabir: "Wani mutum ya zo wurin Manzon Allah ﷺ ya ce: 'Ina da baiwa wadda take hidimarmu. Tana kawo mana ruwa. Ina saduwa da ita, amma ba na so ta yi ciki'. Sai ya ce: 'Ka yi 'Azl idan kana so. Amma abin da aka rubuta mata zai same ta.'" Muslim ya ruwaito daga Abu Sa'id: "Mun fita tare da Manzon Allah ﷺ a yakin Banu al-Mustaliq. Mun kama wasu mata kyawawa daga Larabawa. Mun so su, domin mun sha wahalar rashin matanmu. Muka so mu yi 'Azl, sai muka tambayi Manzon Allah ﷺ game da hakan." Ya ce: "Me ya hana ku yin haka? Domin Allah ya riga ya ƙaddara wanda zai halitta har zuwa Ranar Alkiyama." Abu Dawud ya ruwaito daga Jabir, wanda ya ce: "Wani mutum daga Ansar ya zo wurin Manzon Allah ﷺ ya ce: 'Ina da baiwa, ina kwana da ita, amma ba na so ta yi ciki.' Sai ya ce: 'Ka yi azl idan ka so. Amma abin da aka ƙaddara mata zai same ta.'" Azl abu ne da aka halatta a fili, komai niyyar wanda ya yi shi. Ko da don kada a samu zuriya, ko don a rage yawan 'ya'ya, ko don tausayawa matar saboda ta yi rauni, wanda hakan zai sa mata wahala wajen ɗaukar ciki ko haihuwa, ko don wani dalili daban.

‘Azl is when the man withdraws when close to ejaculation in order to discharge outside the vaginal passage. 'Azl is something which is permitted by the Shar’a. i.e. it is allowed for a man when He has sexual intercourse with his wife to discharge his semen, when close to ejaculation, outside the vaginal passage. Bukhari has reported on the authority of 'Ata'a from Jabir that He said: “We used to practise 'Azl in the time of the Messenger of Allah (pbuh) while the Qur'an was being revealed.” It has also been narrated on the authority of 'Ata'a that He heard Jabir (ra) saying: “We used to practise 'Azl while the Qur'an was being revealed.” And in Muslim: “We used to practise 'Azl in the time of Allah's Messenger (pbuh), He knew of it and He did not forbid us from it.” This is the decision of Allah's Messenger (pbuh) on 'Azl. Which indicates its permissibility, since if it were Haram He would not have remained silent. The Hukm of 'Azl has been related by the Sahabi to the time of the Prophet (pbuh), and because of this it becomes a hukm ascribed to Him (pbuh) since it is apparent that the Prophet knew about it and assented to it, due to the numerous occasions where they put their questions to Him about the rules. With regards to the permissibility of 'Azl there are also a number of authentic Ahadith. Narrated by Ahmad, Muslim and Abu Daud on the authority of Jabir: “A man came to the Messenger of Allah (pbuh) and said: ‘I have a slave girl who is our servant. She carries water for us. I have intercourse with her, but I do not want her to become pregnant’. He (pbuh) said: ‘Practise ‘Azl, if you like. But what is decreed for her will come to her.’” Muslim reports on the authority of Abu Sa'id: “We went out with the Messenger of Allah (pbuh) on the expedition of Bani al-Mustaliq.We took as captive some beautiful Arab women.We desired them, for we were suffering from the absence of our wives. We wanted to practise ‘Azl, so we asked Allah’s Messenger (pbuh) about it. He said: ‘What prevents you from doing so? Since Allah has ordained whom He has to create until the Day of Judgement’”. Abu Daud narrated on the authority of Jabir who said: “A man from the Ansar came to the Messenger of Allah (pbuh) and said: “I have a slave girl. I have intercourse with her but I do not want her to become pregnant.” He (pbuh) said: ‘Practise ‘Azl, if you like. But what is decreed for her will come to her.’” 'Azl is unequivocally permitted whatever the intention of the one who practises it. Whether it is for the intention of not having offspring, having fewer children, or in sympathy for the wife because she is weak making it difficult for her to bear or give birth, or for any other reason.

Mijin yana da 'yancin yin 'Azl ba tare da la'akari da niyyarsa ba. Wannan saboda dalilan da suka zo game da shi ba su da iyaka (Mutlaqa), kuma babu wani hali da aka takaita su; suna kuma na gaba ɗaya (Aam) ba tare da wani keɓewa ba (Takhsis). Don haka, suna nan a matsayin marasa iyaka da na gaba ɗaya. Bai kamata a ce 'Azl yana nufin kashe yaro kafin a halicce shi ba. Akwai Hadisai bayyanannu da suka ƙi wannan magana. Abu Daud ya ruwaito daga Abu Sa'id cewa wani mutum ya ce: "Ya Manzon Allah (ﷺ), ina da baiwa kuma ina yin 'Azl da ita. Ba na son ta yi ciki, amma ina son abin da maza ke so. Yahudawa suna cewa 'Azl ƙaramar binne yara da rai ce." Sai ya ce: "Yahudawa sun yi ƙarya. Idan Allah ya so ya halicci yaro, ba za ku iya hana shi ba." Nassi ya zo ne don halatta 'Azl domin niyyar rashin haihuwa.

The husband has the right to practise 'Azl regardless of his intention. That is because the evidences concerning it are unrestricted (Mutlaqa), and under no circumstances are they restricted; and they are general (Aam) without any specification (Takhsis). Thus, they remain unrestricted and general. It should not be said that 'Azl constitutes killing the child before its creation. There are clear Ahadith which reject this. Abu Daud has reported on the authority of Abu Said that a man said: “O Messenger of Allah (pbuh) I have a slave girl and I practise 'Azl with her. I do not want her to get pregnant but I desire what men desire. The Jews say that 'Azl is the minor live burial of children.” He said: “The Jews have lied. If Allah wanted to create a child you could not stop Him”. The text came to permit 'Azl for the intention of not having children.

Ahmad da Muslim sun ruwaito daga Usama b. Zayd cewa wani mutum ya zo wurin Annabi (pbuh) ya ce: Ina yin 'Azl da matata. Sai Manzon Allah (pbuh) ya ce: "Don me kake yin hakan?" Mutumin ya ce: "Ina tausayin ɗanta ko 'ya'yanta." Sai Manzon Allah ﷺ ya ce: "Idan da hakan yana cutarwa, da ya cutar da Persiyawa da Romawa." Anan Manzon Allah ﷺ ya ce "Don me kake yin hakan?" bai ce "Kada ka yi hakan ba." Ana fahimtar daga wannan Hadisi cewa ya amince da hakan; amma ya sanar da shi cewa haihuwar 'ya'ya a jere ba ta cutarwa. Hujjar hakan ita ce abin da Muslim ya ruwaito a Hadisin Usama b. Zayd lokacin da wani mutum ya zo wurin Manzon Allah ﷺ ya ce: "Ina yin 'Azl da matata saboda tausayin ɗanta." Manzon Allah ﷺ ya ce: "Idan saboda hakan ne, to a'a. Hakan bai cutar da Persiyawa ko Romawa ba." Haka kuma an ruwaito a Muslim daga Abdur-Rahman b. Bishr daga Abu Sa'id: "Saboda tsoron cewa ciki zai cutar da jaririn da ake shayarwa." Saboda haka, tun da Manzon ﷺ ya halatta 'Azl domin kaucewa ciki, duk da cewa jaririn da ake shayarwa ba ya cutuwa, to hukuncin 'Azl ya shafi kaucewa ciki domin guje wa iyali mai yawa ko kuma guje wa samun 'ya'ya tun farko, da sauransu. Wannan saboda idan Allah (swt) ya san cewa za a haifi yaron, to zai haihu ko mijin ya yi 'Azl ko bai yi ba. Haka kuma Ibn Hibban ya ruwaito a Hadisin Anas cewa wani mutum ya tambayi game da 'Azl. Annabi ﷺ ya ce: "Idan maniyyin da yaro ke fitowa daga cikinsa aka zubar da shi a kan dutse, zai fitar da yaro daga cikinsa." Ba za a ce takaita 'ya'ya ya saba wa ƙarfafawar Annabi ﷺ na yawaita haihuwa ba, lokacin da ya ce: "Ku yi aure, ku haifi 'ya'ya, ku yawaita." Haka kuma lokacin da ya ce: "Baƙar mace mai haihuwa ta fi kyakkyawar mace bakarariya." Wannan ba gaskiya ba ne, domin halatta 'Azl ba ya saba wa ƙarfafa yawaita 'ya'ya. A ɗaya ɓangaren kuma akwai ƙarfafawa a kan a haifi yara da yawa, ɗayan kuma akwai izini a yi 'Azl. Dangane da abin da Ahmad ya ruwaito daga Judhama bint Wahb al-Asadiyya, cewa ta ce: "Ina wurin Manzon Allah ﷺ a cikin mutane. Yana cewa: 'Ina so in hana saduwa da uwaye masu shayar da 'ya'yansu, amma na ga mutanen Persia da Rum suna yi, kuma 'ya'yansu ba su cutuwa ko kaɗan'." Sai aka tambaye shi game da 'Azl. Manzon Allah ﷺ ya ce: "Wannan binnewa ce a ɓoye." Sannan ya karanta ayar: "Sa'ad da aka tambayi wadda aka binne da rai (kamar yadda larabawa masu bautar gumaka suke yi)" [At-Takwir: 8-9]. Wannan Hadisi ya saɓa wa Hadisai bayyanannu kuma ingantattu waɗanda suke halatta 'Azl. Idan Hadisi ya saɓa wa wani Hadisin da hanyoyin ruwayarsa suka fi yawa, to ana fifita na ƙarshen, a ƙi Hadisin da aka ruwaito shi shi kaɗai. Saboda haka, an ƙi wannan Hadisin domin yana saɓa wa abin da ya fi ƙarfi fiye da shi kuma hanyoyin ruwayarsa sun fi yawa.

Ahmad and Muslim have narrated on the authority of Usama b. Zayd that a man came to the Prophet (pbuh) and said: I do 'Azl with my wife. Thereupon Allah's Messenger (pbuh) said: “Why do you do that?” The man said: “I pity her child or her children.” Thereupon the Messenger of Allah (pbuh) said: “If that were harmful it would have harmed the Persians and the Romans”. Here the Messenger (pbuh) said “Why do you do that?” He did not say 'Do not do that'. It is understood from this Hadith that He agreed upon it; but He informed Him that having children one after another does not cause harm as the evidence for that is by what Muslim reported in the Hadith of Usama b. Zayd when a man came to Allah's Messenger (pbuh) and said: “I practise 'Azl with my wife pitying her child.” The Messenger of Allah (pbuh) said: “If it is for that reason, then no. It did not harm the Persians or the Romans”, and it is also narrated in Muslim from Abdul-Rahman b. Bishr from Abu Said: “Fearing that pregnancy will harm the child being suckled.” Consequently, since the Messenger allowed 'Azl in order to avoid pregnancy, even though the suckling infant is not harmed, it applies on 'Azl to prevent pregnancy for the purpose of avoiding a large family or avoiding having children in the first place etc. This is because if Allah (swt) knew that the child will be born, then the child will be born whether the (husband) practiced 'Azl or not. Thus, Ibn Hibban reported in the Hadith of Anas that a man inquired about 'Azl. The Prophet (pbuh) said: “If the semen from which a child comes is spilled on a rock, He will bring forth from it a child”. It cannot be said that limiting offspring goes against the Prophet's (pbuh) encouragement to have many children when He said: “Marry, have offspring and multiply”; and when He (pbuh) said: “A fertile black woman is better than a beautiful woman who is barren”. This is not true because permitting 'Azl does not contradict the encouragement to have many children. On the one hand there is exhortation to have a lot of offspring and on the other there is a permission to practise 'Azl. As for what Ahmad has reported from Judhama bint Wahb al-Asadiyya, that she said: “I was present with the Messenger of Allah (pbuh) among the people. He (pbuh) was saying: “I wanted to forbid sexual intercourse with mothers who are giving suckling to their children, but I have seen that the people of Persia and Rome do that and their children are not harmed at all”. Then He was asked about 'Azl. The Messenger of Allah (pbuh) said: “That is the concealed burial. It is (and He recited the verse): ”When the female (infant) buried alive (as the pagan Arabs used to do) shall be questioned”.[At- Takwir:8-9]. This Hadith contradicts the clear and authentic Ahadith which permit 'Azl. When a Hadith conflicts with another Hadith which has more lines of transmission, then the latter is preferred and the singularly transmitted Hadith is rejected. Accordingly, this Hadith is rejected because it contradicts what is stronger than it and has more lines of transmission.

Ba za a ce ba cewa sulhu tsakanin wannan Hadisi da Ahadisan da suka halatta 'Azl shi ne a dauki wannan Hadisi da ma'anar kin 'Azl. Wannan da ya yiwu ne idan da babu karo a cikin musun Manzon Allah ﷺ a cikin wani Hadisi mai ma'ana irin wannan da ya zo a cikin wannan Hadisi. Misali Hadisin da Ahmad da Abu Dawud suka ruwaito daga Abu Sa'id: "Yahudawa suna cewa 'Azl kananan binne 'ya'ya da rai ne." Sai ya ce: "Yahudawa sun yi karya," kuma Hadisin Judhama yana cewa: "Wannan binne boye ne." Haka ne (sai ya karanta ayar):

It should not be said that the reconciliation of this Hadith with the Ahadith which permit 'Azl is that this Hadith is taken to mean dislike for 'Azl. This would have been possible if there was no clash in the Messenger's (pbuh) negation in the other Hadith to the same meaning which came in this Hadith. So the Hadith which Ahmad and Abu Dawood reported on the authority of Abu Said: “The Jews say that 'Azl is the minor live burial of children.” He (pbuh) said: “The Jews have lied” and the Hadith of Judhama says: “That is the concealed burial.” It is (and He recited the verse):

“Lokacin da aka tambayi jaririyar da aka binne da rai” [At-Takwir: 8-9] Saboda haka, ba zai yiwu a daidaita wadannan Hadisai biyu ba. Ko dai daya daga cikinsu an soke shi, ko kuma daya daga cikinsu ya fi karfin dayan, saboda haka a ki karbi Hadisin mai rauni. Tun da tarihin Hadisan biyu ba a san shi ba, kuma Hadisin Abu Sa'id yana samun goyon bayan Hadisai masu yawa ta hanyar sarkoki masu yawa, alhali Hadisin Judhama ya zo shi kadai ba tare da wani abu da ke goyon bayansa ba, saboda haka an ki shi, kuma ana fifita Hadisin da ya fi shi karfi. Don haka, 'Azl halal ne babu shakka ba tare da wata karkata ba, duk abin da mutum ya nufa da yin 'Azl, saboda fadin hujjojin gaba daya. Mutum ba ya bukatar ma ya nemi izinin matarsa don yin 'Azl, domin al'amarin yana shafar shi ne ba ita ba. Kada a ce jima'i hakkinta ne, don haka maniyyi ma hakkinta ne, saboda haka ba zai iya zubar da shi a wajen farji ba tare da izininta ba. Wannan hujja ce ta hankali ba ta Shari'a ba, don haka babu wani darajar da take da ita. Haka kuma an karyata ta saboda jima'i hakkinta ne amma zubar da maniyyi ba hakkinta ba ne, kamar yadda ya tabbata daga mutumin da ba ya iya saduwa; idan ya shiga matarsa amma bai zubar da maniyyi ba, ana ganin ya cika mata hakkinta da shigar. Don haka ba ta da hakkin neman fasakhi (rushe aure). Dangane da abin da Ibn Maja ya ruwaito daga Umar bn al-Khattab, wanda ya ce: "Manzon Allah (tsira da aminci su tabbata a gare shi) ya hana yin 'Azl da mace 'yantacciya sai da izininta", Hadisi ne mai rauni, kuma a cikin isnadinsa akwai Ibn Lahi'a, kuma an fadi abubuwa da yawa game da shi. Saboda haka, Hadisan sun kasance a bayyane suna halatta 'Azl ba tare da wani sharadi ba.

“When the female (infant) buried alive shall be questioned” [At- Takwir: 8-9] Thus, it is not possible to reconcile these two Ahadith. Either one of them is abrogated or one of them is stronger than the other so the weaker Hadith is rejected. Since the history of the two Ahadith is unknown and the Hadith of Abu Said is supported by numerous Ahadith and through numerous chains, while the Hadith of Judhama has come isolated and it is not supported by anything, it is therefore rejected and the Hadith which is stronger than it, is preferred. Therefore, 'Azl is definitely allowed without any dislike whatever the person intends from the practising of 'Azl , due to the general nature of the evidences. The man does not need to even ask permission from his wife to practise 'Azl because the issue relates to Him and not to her. It should not be said that intercourse is her right, so the semen is also her right, thus He cannot discharge it outside the vagina without her permission. This is a rational justification and not one from the Shari’ah so it accordingly has no value. And furthermore it is nullified because intercourse is her right but not the discharge of semen as evidenced by the impotent man who if He entered the wife but did not discharge, He is considered to have fulfilled her right by the entering. She does not, then, have a right to the repudiation (Faskh) of marriage. As for what Ibn Maja has reported on the authority of Umar b. al-Khattab who said: “Allah's Messenger (pbuh) forbade the practise of 'Azl with a free woman without her permission”, it is a weak Hadith and in the isnad there is Ibn Lahia and (much) has been said about Him. Therefore, the Ahadith remain unrestricted in their permissibility of 'Azl .

Wannan hukuncin 'azl ya shafi amfani da magunguna, kwaroron roba (condom) ko amfani da abin da ake sakawa a mahaifa (coil) don hana ciki. Dukkansu suna cikin rukuni guda ne saboda dalilan da ke halatta 'azl suna shafar su gaba ɗaya, domin dukkan wadannan hanyoyi suna cikin batun 'azl. Wannan kuwa saboda hukuncin shi ne halaccin mutum ya aikata wani aiki don hana ciki, ko ta hanyar 'azl ko kuma ta wata hanya daban. Abin da yake halal ga namiji halal ne ga mace, tunda hukuncin yana halatta hana ciki ta kowace daga cikin hanyoyin da ake da su.

This ruling on 'Azl applies to the use of medicines, condoms or the use of a coil to prevent pregnancy. All of them belong to the same category because the evidences permitting 'Azl completely apply to them, as all these means belong to the question of 'Azl. This is so because the ruling is the permissibility of a man undertaking an action to prevent pregnancy whether by 'Azl or any other means. What is permitted for the man is permitted for the woman since the ruling allows the prevention of pregnancy through any of the available means.

Wannan izinin hana samun ciki yana kasancewa ne kawai ga hana ciki na ɗan lokaci. Amma game da hana haihuwa har abada ko sanya rashin iya haihuwa, hakan haram ne. Saboda haka, amfani da magungunan da ke hana ciki har abada da kawo ƙarshen damar samun 'ya'ya, ko yin tiyatar da ke dakatar da ciki har abada da kawo ƙarshen haihuwa, duk an haramta su. Wannan saboda suna cikin nau'in cire ƙwaya (castration), don haka suna cikin rukuninsa kuma suna da hukuncinsa. Hakan ya faru ne domin waɗannan ayyuka suna kawo ƙarshen haihuwa kamar yadda cire ƙwaya ke kawo ƙarshen ta. An riga an yi haramci bayyananne game da cire ƙwaya. An ruwaito daga Sa'ad ɗan Abi Waqqas: "Manzon Allah ﷺ ya ƙi (ra'ayin) cewa Uthman ɗan Maz'un ya rayu ba tare da aure ba, yana cewa: Da ya ba ni izini, da mun yi wa kanmu cire ƙwaya." Uthman ɗan Muz'un ya zo wurin Annabi ﷺ ya ce: "Ya Manzon Allah ﷺ, ni mutum ne da ke shan wahala saboda rashin mata. Ka ba ni izinin yi wa kaina cire ƙwaya." Ya ce: "A'a! Amma ya kamata ka yi azumi." Kuma a wata kalma ta daban ya ce: "Ya Manzon Allah ﷺ, za ka ba ni izinin yi wa kaina cire ƙwaya?" Sai ya ce: "Allah ya musanya mana zaman kadaici da Addini na Gaskiya." An ruwaito game da Anas cewa ya ce: "Annabi ﷺ yana umurtar mu da yin aure, kuma yana hana mu zaman kadaici da ƙarfi. Yana cewa: Ku auri mace mai laushi kuma mai haihuwa, domin lallai ni ina son al'ummata ta fi yawa a kan wasu a Ranar Ƙiyama."

This permission to prevent pregnancy is specific to the temporary prevention of pregnancy. As for the permanent prevention of childbearing or causing sterility, it is Haram. So the use of medicines which irrevocably prevent pregnancy and terminate the chance of having offspring, or the undergoing of surgical operations which permanently halt pregnancy and terminate procreation, are all prohibited. This is so because they are a type of castration so they fall within its category and take its ruling. This is because these practices terminate procreation just as castration terminates procreation. A clear prohibition has been made with regards to castration. Reported by Sa'ad b. Abi Waqqas: “The Messenger of Allah (pbuh) rejected (the idea) of Uthman b. Maz'un living in celibacy (saying): And if He (pbuh) had given me permission we would have got ourselves castrated.” Uthman b. Muz’un came to the Prophet (pbuh) and said: “O Messenger of Allah (pbuh), I am a man suffering from having no wife. Permit me to castrate myself.” He (pbuh) said: “No! However, you should fast”. And in different wording He said: “O Messenger of Allah will you permit me to castrate myself ?” He (pbuh) said: “Allah has substituted for us monasticism with the True Religion”. Narrated about Anas that He said: “The Prophet used to order us to marry and strictly forbade us form celibacy. He used to say: “Get married to the tender and fertile for indeed I like my Ummah to outnumber others on the Day of Judgement”.

Kawar da haihuwa har abada ya saba wa abin da Mai Shari'a ya sanya, wato cewa haihuwa da reno yara su ne asalin dalilin aure. Saboda haka Allah (SWT) ya ce, yana nuna alherinsa ga mutane:

The permanent termination of procreation conflicts with the Legislator's making of procreation and childbearing as the original purpose of marriage. That is why Allah (swt) said in showing his (swt) benevolence to people:

"Kuma Ya sanya muku, daga matan-aurenku, 'ya'ya da jikoki" [An-Nahl: 72] Mai shari'a (Ash-Shaari') ya sanya yawan 'ya'ya ya zama Mandub, ya kuma ƙarfafa mutane a kansa, ya kuma yabi wanda ya yi shi. An ruwaito daga Anas cewa Annabi ﷺ ya ce: "Ku auri mace mai laushi mai haihuwa, domin lallai ni ina son al'ummata ta fi yawa a kan sauran al'ummomi a Ranar Alkiyama." Abdullahi ɗan Umar ya ruwaito cewa Manzon Allah ﷺ ya ce: "Ku auri uwayen 'ya'ya, domin in yi alfahari da ku a kan sauran al'ummomi da yawanku a Ranar Alkiyama." Ma'qal ɗan Yasar ya ruwaito: "Wani mutum ya zo wurin Annabi ﷺ ya ce: 'Na samu wata mace kyakkyawa, ta asali mai daraja, amma ba ta iya haihuwa. Shin in aure ta?' Sai ya ce: 'A'a.' Sannan ya sake zuwa, shi ma ﷺ ya hana shi. Sannan ya zo karo na uku, sai Annabi ﷺ ya ce: 'Ku auri mace mai laushi mai haihuwa, domin lallai ni ina son al'ummata ta fi yawa a kan sauran al'ummomi.'"

“And He has made for you, from your wives, sons and grandsons” [An- Nahl: 72] The Legislator has made the having of many children Mandub and encouraged people towards it and praised the one who does it. It was narrated by Anas that the Prophet (pbuh) said: “Get married to the tender and fertile for indeed I like my Ummah to outnumber others on the Day of Judgement”. Abdullah b. Umar narrated that the Messenger of Allah (pbuh) said: “Marry the mothers of children so that I can vie with other peoples by your great number on the Day of Judgement”. Ma'qal b. Yasar narrated: “A man came to the Prophet (pbuh) and said: “I have found a woman who is beautiful and of noble descent but she cannot bear children. Shall I marry her ?. He (pbuh) said: “No.” Then He came again and He (pbuh) prevented Him. Then He came for the third time, so the Prophet said: “Get married to the tender and fertile for indeed, I like my Ummah to outnumber others”.

Izinin yin rigakafin ciki na ɗan lokaci ta hanyar 'Azl ko kowace hanya ta hana haihuwa ba yana nufin izinin zubar da ciki ba. Saboda haka, idan an riga an busa rai (sirrin rai) a cikin tayi, zubar da cikin haram ne, ko an yi shi ta hanyar shan magani, motsi mai ƙarfi ko aikin tiyata na likita. Wannan yana aiki ko uwa, uba ko likita ne ya yi shi, domin laifi ne ga rai na ɗan adam wanda jininsa ba a taɓa yin sa ba. Laifi ne wanda dole a biya diyya (Diyya) saboda shi, darajarta kuwa ita ce 'yantar da bawa namiji ko mace. Adadinta kuma shi ne ɗaya bisa goma na diyyar babba. Ya ce ﷺ:

The permissibility of temporary birth control through 'Azl or any other method of birth control does not mean the permissibility of abortion. So when the soul (secret of life) has been breathed into the foetus, its abortion is Haram whether the abortion was brought about by taking a medicine, violent movements or medical operation. This applies whether it was performed by the mother, father or doctor, because it is an aggression on a human soul whose blood is sacrosanct. It is a crime for which blood money (Diyya) has to be paid, the value of which is to free a male or female slave. Its amount is one tenth of the blood money for an adult. He (pbuh) said:

“Kuma kada ku kashe duk wanda Allah ya haramta, sai da gaskiya” [Al-An'am: 151] Bukhari da Muslim sun ruwaito daga Abu Hurayra (ra) wanda ya ce: “Manzon Allah ﷺ ya yanke hukunci game da cikin da aka zubar na wata mace daga Banu Lihyan cewa wanda ya kashe cikin ya ba da bawa namiji ko mace (a matsayin Diyya). Kuma mafi ƙarancin shekarun cikin da ke buƙatar diyya shi ne lokacin da yake da alamun halittar ɗan adam kamar yatsa, hannu, ƙafa, kai, ido ko farce.” Amma idan zubar da cikin ya faru kafin a busa ruhi a cikinsa, sai a duba: idan zubar da cikin ya faru bayan kwana arba'in daga farkon ciki, lokacin da halittar cikin ta fara, to ma zai zama haramun, kuma hukuncinsa zai zama na zubar da cikin bayan an busa ruhi (sirrin rayuwa) a cikinsa. Hakan ya faru ne domin idan halittar cikin ta fara kuma wasu gaɓoɓi suka bayyana, sai ya tabbata cewa cikin mai rai ne yana kan hanyar zama cikakken mutum. Saboda haka, hakan zai zama zalunci ga rayuwar ɗan adam wanda jininsa mai tsarki ne, kuma zai zama kamar binne shi da rai, abin da Allah (swt) ya haramta. Ya ce (swt):

“And kill not anyone whom Allah has forbidden, except for a just cause” [Al- Anam: 151] Bukhari and Muslim reported from Abu Hurayra (ra) who said: “Allah's Messenger gave a verdict regarding an aborted foetus of a woman from Bani Lihyan that the killer (of the foetus) should give a male or female slave (as a Diyya).And the minimum age of the foetus which requires blood money is when it appears to have some human features such as a finger, hand, feet, head, eye or fingernail.” But if the abortion took place before the soul was breathed in it, it has to be examined: if the abortion takes place after forty days from the beginning of the pregnancy when the formation of the foetus starts, it will be likewise Haram, and it will take the Hukm of aborting a foetus after the soul (secret of life) has been breathed into it. That is because when the development of the foetus begins and some limbs appear, it becomes certain that it is a living foetus on its way to becoming a complete human. So, it will be an aggression against a human life whose blood is sacred and it will be like burying it alive, a matter which Allah (swt) has forbidden. He (swt) said:

"Kuma idan aka tambayi jaririyar da aka binne da rai, (Kuma idan aka tambayi jaririyar da aka binne da rai), Saboda wane laifi aka kashe ta?" [At-Takwir: 8-9] Saboda haka, zubar da tayi bayan kwanaki arba'in daga farkon ciki haramun ne ga uwa, uba ko likita. Duk wanda ya zubar da ciki bayan kwanaki arba'in zai kasance yana aikata zunubi da laifi, wanda dole ne a biya diyyar tayin da aka zubar, wato a bada bawa namiji ko mace, kamar yadda aka ambata a cikin Hadisin da Bukhari da Muslim suka ruwaito.

“And when the female (infant) buried alive shall be questioned. For what sin she was killed?” [At- Takwir: 8-9] So the abortion of the foetus after forty days from the beginning of pregnancy is forbidden for the mother, the father or the doctor. Anyone who aborts after forty days will be committing a sin and a crime for which blood money of an aborted foetus must be paid, which is the giving of a male or female slave as mentioned in the Hadith reported by Bukhari and Muslim.

Ba a halatta a zubar da tayi, ko a matakin ci gabansa ko bayan an busa masa rai, sai dai idan amintattun likitoci suka yanke hukunci cewa kasancewar tayin a cikin mahaifar uwa zai kai ga mutuwar ita uwar da kuma tayin tare da ita. A wannan yanayi, an halatta a zubar da tayin domin a ceci rayuwar uwar.

It is not permitted to abort a foetus whether in the stage of development or after life is breathed into it except if trustworthy doctors decide that the existence of the foetus in the womb of the mother will lead to the death of both her and accordingly the foetus. In this case, it is allowed to abort the foetus and save the life of the mother.