English
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.
Possible references (unverified, pending editorial review)
- Candidate: Sahih Muslim 1443 (unverified) 95% confidence
Confidence and text similarity are not editorial verification.
Commentary and footnotes (2)
Note 1
(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).
Note 1
(۱) قوله: لو كان ذلك ضارا ضر فارس والروم: ففي هذا الحديث إباحة وطء الحبالي، وثبت بالحديث الذي يجيء بعد هذا أن الإباحة بعد النهي، فهذا أولى من غيره، وجاء نهي النبي الله ذلك أنه من جهة خوفه الضرر من أجله، ثم أباحه لما تحقق عنده أنه لا يضر. ودلّ ذلك أنه لم يكن منع منه في وقت ما منع منه من طريق الوحي، ولا من طريق ما يحل ويحرم، ولكنه على طريق ما وقع في قلبه له منه شيء، فأمر به على الشفقة منه على أمته لا غير ذلك، كما قد كان أمر في ترك تأبير النخل، فثبت بما ذكرنا أن وطء الرجل امرأته أو أمته حاملا حلال لم يحرم عليه قط، وهذا قول أبي حنيفة وأبي يوسف ومحمد (رحمهم الله).