In continuation of our discussions in previous editions of this magazine, we present some regulations and conclusions regarding various birth prevention issues, including abortion. In this edition and subsequent ones insha Allaah, we will try to show that some birth prevention methods are permissible (though normally disliked), others are very questionable, and others are prohibited.
We further indicate that the latter, similar to other prohibited matters, become permissible in situations of necessity. In the ensuing discussions, we include extensive quotations from a number of great ulomaa supporting our conclusions. Many quotations are presented from al-Albaani (RAH) because of his numerous printed and audio recorded discussions of birth prevention. We start off with a section that covers a few important principles pertinent to birth prevention.
IMPORTANT PRINCIPLES
Birth prevention is disapproved by default as mentioned in earlier discussions. Islam encourages the Muslims to have as many children as possible. This makes birth prevention initially makruh (disliked or disapproved). Additional considerations associated with a specific birth prevention method or circumstance may change its status from dislike to prohibition.
On the other hand, some justifications may change the birth prevention status from dislike to permission, recommendation or even obligation. Shaykh Muhammad Nasir-ud-Din al-AIbaani (RAH) said: "The concept of limiting birth is alien to Islam. Muslims are lured to it by their opponents, because the Muslims reproduction doubtlessly increases their power, as was indicated by the Prophet (salallahu alayhi wa sallam): "Marry a loving and fertile woman, because I will display your outnumbering of the other nations on Resurrection Day." (Abu Dawud). If a Muslim is granted a fertile wife, he would thereby have accomplished this noble Prophetic command. He should not, then, undertake (through birth prevention) means to obstruct this Prophetic wish (of increasing the number of Muslims).
It is not appropriate for the Muslims to be led to imitate the non believers - especially in matters that are politically intended to weaken the Muslims and dissipate their power, such as limiting and controlling birth, which they exported and adorned for us. Some nations that have no (true) faith. adopted and implemented birth prevention ... Muslims, however, must totally avoid this. The non-Muslims do not seek from this worldly life anything but enjoyment, as Allah describes them: "The nonbelievers enjoy themselves and eat as cattle eat." (Q47[Muhammad]: 12)
A (true) Muslim on the other hand,does not (ultimately) live for this life. Rather, he looks forward to an eternal life of happiness in the Gardens of Bliss... A Muslim who is granted a righteous and fertile wife is favored by Allah, because this would enable him to have children through whom he would come closer to Allah ... He does not marry merely to fulfill his desire and extinguish his lust. Rather, he additionally seeks fulfilment of the command of Allah and His Messenger: "Young men, those among you who can afford marriage should get married. " (Bukhari)
Furthermore, a (true) Muslim seeks - through marriage to increase the number of the Prophet's (salallahu alayhi wa sallam) followers, so as to fulfill the above Prophetic wish. Also, if a (true) Muslim is granted offspring, he intends to carefully raise them to be righteous. This way, the parent will acquire, after his death. rewards equaling all the good that his offspring do after him. Allah says:"We record what (deeds) they put forward, and their traces. (Q36[YaSin]:12)
And the Prophet (salal/ahu alayhi wa sallam) said: "When a human being dies, all of his deeds are terminated except for three types: an on-going charity, beneficial knowledge (of Islam), and a righteous child who supplicates for him."(Muslim) Thus, when a Muslim is granted whatever Allah wills of children, this would be a favor from Allah to him, so as to undertake the obligation of raising them and so as to acquire rewards from them after his death.
Furthermore, a Muslim may be afflicted by the death of one or more of his children. This would bring him additional rewards, and he would be guaranteed admission to Jannah, as the Prophet (salallahu alayhi wa sallam) said: "No Muslim loses two children-but that he will never enter the Fire ... " (Bukhari) Thus, the parable of a person who limits his offspring is like a wealthy person whom Allah favored with wealth and he wastes and burns it.
Rather a person who neglects his offspring and limits them is worse, and this practice that some Muslims have recently started practicing, which is birth prevention, is an un-Islamic custom that has no relationship to Islam and does not conform with the mentality a Muslim who conducts his life for Allah and lives with his offspring so as to be (together) righteous worshipers." (Silsilatul Huda wan Nur)
Shaykh Abd ul-Aziz Bin Baz (RAH) said: "The Supreme Council of Ulamaas arrived at the conclusion that it is not permissible to take the birth prevention pill, because Allah has legislated for His servants undertakingthe means for boosting birth and expanding the Ummah. The Prophet (salallahu alayhi wa sallam) said: "Marry loving and fertile women, because I will display your outnumbering of the other nations on Resurrection Day. " (Abu Dawud)
This is so because the Ummah needs large numbers in order to worship Allah, strive for His cause, and protect the Muslims (with Allahs permission and facilitation) from the plots of their enemies. Thus it is obligatory to avoid this (the birth prevention pill), and not to permit it or use it except when necessary. In the case of necessity, it is permissible to take it in accordance with the need.
Similarly, if the woman has too many children, this may make further pregnancy difficult for her. It is then permissible for her to take the pill for a limited duration of one or two years, to make it easier for her to complete her nursing or to rear her children properly. But if the pill, is to be taken so that woman can devote her time to employment, entertainment, or other matters that concern the women today, then this is not permissible." (Fatawa ai-Mar'ah).
Shaykh Muhammad Bin Salih al-Uthaymin (RAH) said: "It is not permissible to take contraceptive pills, because Allah legislated that His servants should implement means for increasing birth and the number of Muslims. The Prophet (salallahu alayhi wa sallam) said: "Marry a woman who is loving and can bear you many children." (Abu Dawud) The Ummah need numbers in order to properly worship Allaah, strive for His cause and protect the Muslims from their enemies plotting.
Thus, birth prevention is not allowed except in emergency situations, such as if the woman has a disease that worsens by pregnancy, or if she has many children whom she bore consecutively, making pregnancy difficult for her. In this case, she make take pills for a specific period of one or two years (the nursing period), until the hardship is less. But as for applying birth prevention so as to have more time for work, pleasure or other reasons that contemporary women seek - this is not allowed." (Fataawa wa Rasaail al-Ulomaa lin-Nisaa)
This article was culled from the publications of Deen Communication Limited