Jabir (may Allah be pleased with him) narrated: The Jews used to say, “If a man approaches his wife from behind in her front, the child will be cross-eyed.” So, the verse was revealed: “Your women are a tilth for you, so come to your tilth as you wish” [Al-Baqarah: 223]. Agreed upon.

Ibn Abbas (may Allah be pleased with them) narrated: It was revealed to the Messenger of Allah (ﷺ): “Your women are a tilth for you, so come to your tilth” [Al-Baqarah: 223], meaning approach from the front or behind, but avoid the anus and menstruation. Narrated by Tirmidhi, Abu Dawud, and Ibn Majah.

that the Messenger of Allah ﷺ prohibited the dismissal of a person without granting them their freedom.

Umar ibn al-Khattab (may Allah be pleased with him) narrated: The Messenger of Allah (ﷺ) forbade practicing coitus interruptus with a free woman except with her permission (1). Narrated by Ahmad and Ibn Majah.

Al-Bayhaqi and Abdul Razzaq narrated from Ibn Abbas (may Allah be pleased with them) that he forbade practicing coitus interruptus with a free woman except with her permission.

Al-Bayhaqi narrated from Ibn Umar (may Allah be pleased with them) that he said: Coitus interruptus is practiced with a slave woman, but permission is sought from a free woman. In another narration from him, from Umar, the same.

Ibn Abi Shaybah narrated from Ibn Mas‘ud (may Allah be pleased with him) that he said: Permission is sought from a free woman, and coitus interruptus is practiced with a slave woman. In another narration from him, from Ibn Abbas, that he practiced coitus interruptus with his slave woman.

(1) The statement: “Except with her permission”: Due to these narrations mentioned in the book, Muhammad said: We adopt this, seeing no harm in coitus interruptus with a slave woman, but as for a free woman, it should not be done. In Rahmat al-Ummah: Coitus interruptus with a free woman, even without her permission, is permissible according to the preferred view in the Shafi‘i school, though it is discouraged, and it is better to avoid it. According to the three [Hanafi, Maliki, Ahmad], it is not permissible except with her permission. If the wife is a slave woman under a free man, Abu Hanifah, Malik, and Ahmad said: Coitus interruptus is not permissible except with the permission of her master, while Ash-Shafi‘i permitted it without his permission.

(2) The statement: “Coitus interruptus is practiced with a slave woman”: Meaning with his slave woman, as she is fully owned in all her parts and rights, and her consent is not legally considered. Often, a man dislikes offspring from slave women, unlike a free woman, whose rights are legally considered. Similarly, if the wife is a slave woman of another man, her master’s rights are considered, so coitus interruptus is not permissible except with his permission, as stated in At-Ta‘liq al-Mumajjad. In Radd al-Muhtar: Permission for coitus interruptus, which is ejaculation outside the vagina, is required from the slave woman’s master, not her, because her right to intercourse is fulfilled by the act. As for the release of semen, its benefit is the child, and the right to that belongs to the master, so his permission is considered to forgo it. If he permits, there is no dislike in coitus interruptus according to most scholars, and this is the sound view, supported by numerous narrations.

Umar ibn al-Khattab (may Allah be pleased with him) narrated: The Messenger of Allah (ﷺ) forbade practicing coitus interruptus with a free woman except with her permission (1). Narrated by Ahmad and Ibn Majah.

Al-Bayhaqi and Abdul Razzaq narrated from Ibn Abbas (may Allah be pleased with them) that he forbade practicing coitus interruptus with a free woman except with her permission.

Al-Bayhaqi narrated from Ibn Umar (may Allah be pleased with them) that he said: Coitus interruptus is practiced with a slave woman, but permission is sought from a free woman. In another narration from him, from Umar, the same.

Ibn Abi Shaybah narrated from Ibn Mas‘ud (may Allah be pleased with him) that he said: Permission is sought from a free woman, and coitus interruptus is practiced with a slave woman. In another narration from him, from Ibn Abbas, that he practiced coitus interruptus with his slave woman.

(1) The statement: “Except with her permission”: Due to these narrations mentioned in the book, Muhammad said: We adopt this, seeing no harm in coitus interruptus with a slave woman, but as for a free woman, it should not be done. In Rahmat al-Ummah: Coitus interruptus with a free woman, even without her permission, is permissible according to the preferred view in the Shafi‘i school, though it is discouraged, and it is better to avoid it. According to the three [Hanafi, Maliki, Ahmad], it is not permissible except with her permission. If the wife is a slave woman under a free man, Abu Hanifah, Malik, and Ahmad said: Coitus interruptus is not permissible except with the permission of her master, while Ash-Shafi‘i permitted it without his permission.

(2) The statement: “Coitus interruptus is practiced with a slave woman”: Meaning with his slave woman, as she is fully owned in all her parts and rights, and her consent is not legally considered. Often, a man dislikes offspring from slave women, unlike a free woman, whose rights are legally considered. Similarly, if the wife is a slave woman of another man, her master’s rights are considered, so coitus interruptus is not permissible except with his permission, as stated in At-Ta‘liq al-Mumajjad. In Radd al-Muhtar: Permission for coitus interruptus, which is ejaculation outside the vagina, is required from the slave woman’s master, not her, because her right to intercourse is fulfilled by the act. As for the release of semen, its benefit is the child, and the right to that belongs to the master, so his permission is considered to forgo it. If he permits, there is no dislike in coitus interruptus according to most scholars, and this is the sound view, supported by numerous narrations.

And it is narrated from Omar (RA) in one version as follows:

Permission will be taken to remove the foreskin, but it can be removed without permission from the buttocks.

He would engage in intercourse and withdraw his organ before ejaculation, allowing the semen to fall outside so that conception would not occur. Some of the noble Companions (RA) used to do this, and the Messenger of Allah ﷺ did not prohibit it, indicating that coitus interruptus is permissible. Some narrations also establish the permissibility of coitus reservatus, which is a refinement, but its permissibility is without compulsion. [Marginal note in Mishkat]

Jabir (may Allah be pleased with him) narrated: We used to practice coitus interruptus (1) while the Qur’an was being revealed. Agreed upon.

Muslim added: This reached the Prophet (ﷺ), and he did not forbid us.

(1) The statement: “We used to practice coitus interruptus, etc.”: Meaning with a free woman, and likewise with a partially freed slave woman, with her permission. However, in Al-Khaniyah: It is permissible in our time due to its corruption. Kamal said: Let an excuse that waives her permission be considered, as per his wording. In Al-Fatawa: If he fears harm from the child with a free woman, he may practice coitus interruptus without her consent due to the corruption of the time, so let similar excuses be considered as waiving her permission. Thus, it is known from Al-Khaniyah that the transmitted position of the school is non-permissibility, and this is a qualification by the school’s scholars due to changes in some rulings with the change of time. This was affirmed in Al-Fath, and Qahistani also confirmed it, saying: This applies if he does not fear harm to the child due to the corruption of the time; otherwise, it is permissible without her permission.

And Muslim has added that (our seclusion) was not made known to the Messenger of Allah ﷺ, and he used to receive it, but he did not prohibit us from it. The seclusion was not just one instance.

Jabir (may Allah be pleased with him) narrated: A man came to the Messenger of Allah (ﷺ) and said, “I have a slave girl who serves us, and I have intercourse with her, but I dislike that she becomes pregnant.” He said, “Practice coitus interruptus (1) with her if you wish, for what is decreed for her will come to her.” The man stayed away, then returned and said, “The slave girl has become pregnant.” He said, “I told you (2) that what is decreed for her will come to her.” Narrated by Muslim.

In another narration by him from Abu Sa‘id al-Khudri, he said: The Messenger of Allah (ﷺ) was asked about coitus interruptus, and he said, “Not all semen results in a child, and when Allah intends to create something, nothing can prevent it.”

(1) The statement: “Practice coitus interruptus with her if you wish”: This indicates the permissibility of coitus interruptus, and with a slave woman, it is at the discretion of the one having intercourse, as stated in Al-Marqah.

(2) The statement: “I told you that what is decreed for her will come to her”: Ibn al-Humam said: If he practiced coitus interruptus with or without permission and she became pregnant, can he deny paternity? They said: If he did not return to her, or returned but urinated before returning, he can deny it. If he did not urinate, he cannot, as narrated from Ali, because residual semen in his organ may enter her. Abu Hanifah said: If he bathed from major impurity before urinating, then urinated, and semen came out, he must repeat the bath. In Fatawa Qadi Khan: If a man has an unprotected slave girl who goes out and comes in, and he practices coitus interruptus with her, and she gives birth to a child, and he strongly believes it is not his, it depends on the moment he met her. If she is protected, he cannot deny it, as he may practice coitus interruptus, and semen may fall outside the vagina and then enter, so coitus interruptus is not relied upon, as stated in Al-Marqah.

Muhammad narrated in his Muwatta from Abdullah ibn Umar that Umar ibn al-Khattab said, “What is wrong with men practicing coitus interruptus with their slave women? No slave girl comes to me whose master admits to having approached her except that I attribute her child to him. So practice coitus interruptus afterward or refrain.” In At-Ta‘liq al-Mumajjad: Umar did not intend to prohibit coitus interruptus with a slave woman, as it is permissible according to him and others, nor that every child born to a slave woman approached by her master is attributed to him, even if he does not claim or admit it. Rather, he intended deterrence and warning, disliking that they neglect their slave women through coitus interruptus. This is evidenced by what is reported from Zayd ibn Thabit, who denied the paternity of a child born to a slave woman he approached, indicating the permissibility of denial after intercourse. It is also evidenced by Umar himself denying the paternity of a child born to his approached slave woman. Muhammad narrated in his Muwatta: Abu Hanifah said: If he protects her, meaning the master keeps the slave girl in his house and does not let her go to a place that raises suspicion, and she gives birth to a child, he cannot, in matters between him and Allah, deny it. This is what we adopt, meaning in piety, not judicially.

Jabir (may Allah be pleased with him) narrated: A man came to the Messenger of Allah (ﷺ) and said, “I have a slave girl who serves us, and I have intercourse with her, but I dislike that she becomes pregnant.” He said, “Practice coitus interruptus (1) with her if you wish, for what is decreed for her will come to her.” The man stayed away, then returned and said, “The slave girl has become pregnant.” He said, “I told you (2) that what is decreed for her will come to her.” Narrated by Muslim.

In another narration by him from Abu Sa‘id al-Khudri, he said: The Messenger of Allah (ﷺ) was asked about coitus interruptus, and he said, “Not all semen results in a child, and when Allah intends to create something, nothing can prevent it.”

(1) The statement: “Practice coitus interruptus with her if you wish”: This indicates the permissibility of coitus interruptus, and with a slave woman, it is at the discretion of the one having intercourse, as stated in Al-Marqah.

(2) The statement: “I told you that what is decreed for her will come to her”: Ibn al-Humam said: If he practiced coitus interruptus with or without permission and she became pregnant, can he deny paternity? They said: If he did not return to her, or returned but urinated before returning, he can deny it. If he did not urinate, he cannot, as narrated from Ali, because residual semen in his organ may enter her. Abu Hanifah said: If he bathed from major impurity before urinating, then urinated, and semen came out, he must repeat the bath. In Fatawa Qadi Khan: If a man has an unprotected slave girl who goes out and comes in, and he practices coitus interruptus with her, and she gives birth to a child, and he strongly believes it is not his, it depends on the moment he met her. If she is protected, he cannot deny it, as he may practice coitus interruptus, and semen may fall outside the vagina and then enter, so coitus interruptus is not relied upon, as stated in Al-Marqah.

Muhammad narrated in his Muwatta from Abdullah ibn Umar that Umar ibn al-Khattab said, “What is wrong with men practicing coitus interruptus with their slave women? No slave girl comes to me whose master admits to having approached her except that I attribute her child to him. So practice coitus interruptus afterward or refrain.” In At-Ta‘liq al-Mumajjad: Umar did not intend to prohibit coitus interruptus with a slave woman, as it is permissible according to him and others, nor that every child born to a slave woman approached by her master is attributed to him, even if he does not claim or admit it. Rather, he intended deterrence and warning, disliking that they neglect their slave women through coitus interruptus. This is evidenced by what is reported from Zayd ibn Thabit, who denied the paternity of a child born to a slave woman he approached, indicating the permissibility of denial after intercourse. It is also evidenced by Umar himself denying the paternity of a child born to his approached slave woman. Muhammad narrated in his Muwatta: Abu Hanifah said: If he protects her, meaning the master keeps the slave girl in his house and does not let her go to a place that raises suspicion, and she gives birth to a child, he cannot, in matters between him and Allah, deny it. This is what we adopt, meaning in piety, not judicially.

a man came to the Messenger of Allah ﷺ and said, 'I withdraw from my wife.' The Messenger of Allah ﷺ asked him, 'Do you do this?' He replied, 'I am afraid that if I do not withdraw, someone else might take advantage of her, and my withdrawal would become intentional.' The Messenger of Allah ﷺ then said, 'If this were to become intentional, it would also have been intentional for the people of Persia and Rome.' This is narrated by Muslim.

Sa‘d ibn Abi Waqqas (may Allah be pleased with him) narrated: A man came to the Messenger of Allah (ﷺ) and said, “I practice coitus interruptus with my wife.” The Messenger of Allah (ﷺ) said to him, “Why do you do that?” The man said, “I am concerned for her child.” The Messenger of Allah (ﷺ) said, “If that (1) were harmful, it would have harmed the Persians and Romans.” Narrated by Muslim.

Al-Tahawi narrated from Ibn Abbas (may Allah be pleased with them) that the Prophet (ﷺ) forbade intercourse during nursing, then said, “If it harmed anyone, it would have harmed the Persians and Romans.”

In another narration by him from Judamah bint Wahb, the Messenger of Allah (ﷺ) said, “I was about to forbid intercourse during nursing until I was reminded that the Persians and Romans do it, and it does not harm their children.” In a narration by Muslim, similar.

(1) The statement: “If that were harmful, it would have harmed the Persians and Romans”: This Hadith indicates the permissibility of intercourse with a pregnant woman. It is established by the Hadith that follows that permissibility came after prohibition, so this is preferable to others. The Prophet’s (ﷺ) prohibition was due to his fear of harm from it, then he permitted it when he realized it does not harm. This indicates that the prohibition was not from revelation or from what is lawful and unlawful, but from what occurred in his heart out of concern for it. He ordered it out of compassion for his nation, not otherwise, as when he ordered to refrain from pollinating palm trees. It is thus established that a man having intercourse with his pregnant wife or slave woman is lawful and was never prohibited. This is the opinion of Abu Hanifah, Abu Yusuf, and Muhammad (may Allah have mercy on them).

I do not forbid you from correcting the one who nurses her child with milk, but I remember that the people of Persia and Rome used to do so, and they would cut off the foreskin of their children. In another version of Muslim's narration, it is stated: 'Intimacies are a matter of trust, and the prophets do not reveal secrets.'

that the Messenger of Allah ﷺ said: 'The worst trust near Allah, the Exalted, on the Day of Resurrection is...'

Abu Sa‘id (may Allah be pleased with him) narrated: The Messenger of Allah (ﷺ) said, “The greatest trust with Allah on the Day of Resurrection”, and in another narration: “The worst of people in status with Allah on the Day of Resurrection is a man who is intimate with his wife, and she with him, then he spreads her secret.” Narrated by Muslim.

Khuzaimah ibn Thabit (may Allah be pleased with him) narrated: The Prophet (ﷺ) said, “Allah is not shy of the truth: Do not approach women in their anus (1).” Narrated by Ahmad, Tirmidhi, Ibn Majah, and Ad-Darimi.

(1) The statement: “Do not approach women in their anus”: In Al-Binayah, it is said: Our Shaykh said in his commentary on Tirmidhi: Consensus has been established recently on the prohibition of approaching a woman in her anus, and though there was an old disagreement, it has ceased. Everyone from whom permissibility was narrated also has narrations of denial. Those who held its prohibition among the Companions include Ali ibn Abi Talib, Ibn Abbas, Abu Hurairah, Abu ad-Darda, and Ibn Mas‘ud, and among the Successors, Sa‘id ibn Jubair, Mujahid, ‘Ikrimah, Ibrahim an-Nakha‘i, Sa‘id ibn al-Musayyib, and Tawus. This is the opinion of Abu Hanifah, Abu Yusuf, Muhammad, Sufyan ath-Thawri, Ash-Shafi‘i, and other scholars.

Abu Hurairah (may Allah be pleased with him) narrated: The Messenger of Allah (ﷺ) said, “Cursed is he who approaches his wife in her anus.” Narrated by Ahmad and Abu Dawud.

Imam Baghawi has written in Sharh al-Sunnan: The threat for engaging in sodomy with a man or a woman.

This is reported by at-Tirmidhi.