What is the ruling on coitus interruptus out of fear that the woman will be exhausted by pregnancy?

The questioner : The questioner:The questioner : He says: What is the ruling on coitus interruptus for a man who practices it so that it does not become a burden on him? But he is able to provide for his household and children, yet his wife fears pregnancy because of her illness during pregnancy, which affects her. Please inform us?

The Shaykh: First of all, why does the first question ask why he practices coitus interruptus? The first part of the question.

The questioner: What is the ruling on coitus interruptus for a man who practices it?

The Shaykh: What does it mean to practice coitus interruptus? What does it mean?

The questioner: It means by his own choice - and Allah knows best -.

The Shaykh: What does it mean? Why did he practice it?

Another questioner: Is it out of fear of the wife's illness, or out of fear?

The Shaykh: No, regarding the woman, it has been clarified that she fears for her own health due to illness.

Another questioner: He - and Allah knows best - wants to explain. I do not practice coitus interruptus because I cannot provide for the children if they come; I am able to provide, but I practice it because of the woman's illness.

The Shaykh: Okay, in any case, every question has an answer. I think this question is finished?

The questioner: Yes.

The Shaykh: Before answering this question, a brief introduction regarding the ruling on coitus interruptus in Islam is necessary:
Coitus interruptus in Islam is, at the very least, disliked. I mean: it is not forbidden, but rather disliked. And dislike coexists with permissibility in the expression of scholars. A matter may be permissible and yet disliked. But if it is forbidden, it cannot be permissible. Permissibility and prohibition do not coexist, whereas permissibility and dislike do coexist. We derived the permissibility of coitus interruptus from the hadith of Jabir (may Allah be pleased with him), which was recorded byThe Shaykh : in "their two Sahihs" from him, saying: "We used to practice coitus interruptus while the Qur'an was being revealed." This hadith, in the time it gives us the ruling of the permissibility of coitus interruptus, gives us a very important rule that few people notice. This rule is: if a matter occurs during the era of Prophethood and Messengership and no prohibition comes regarding it, then it is evidence of permissibility. This is because if it were prohibited, the ruling of prohibition would have been revealed in the Qur'an, or in the explanation of the Messenger (peace and blessings be upon him), which is what he was addressed with in the Qur'an: . Therefore, Jabir's statement - "We used to practice coitus interruptus while the Qur'an was being revealed" - indicates that since we were doing that and no ruling regarding it was revealed in the Qur'an, it means it is permissible. For this reason, this hadith is evidence for the permissibility of coitus interruptus, because Allah, from above the seven heavens, approved the action of these Companions and did not prohibit them from it. But we said that in addition to permissibility, it is disliked. Where does this additional ruling on permissibility come from? This comes from our observation of a very beautiful hadith, which is rarely mentioned by some of those who are asked about this issue. That hadith is his saying (peace and blessings be upon him): , Why? He said (peace be upon him): , and in another wording: . So the one who practices coitus interruptus with his wife undoubtedly does not fulfill this desire of his Prophet in that. The one who practices coitus interruptus with his wife does not fulfill the desire of his Prophet (peace and blessings be upon him), which is to boast and take pride in his Ummah over all other nations on the Day of Resurrection. And in this hadith is a very important warning about the danger of what has become widespread and filled the ears in this era, which they call birth control or family planning. This contradicts the Islamic Shari'ah in contradiction; because of this noble Prophetic guidance. He wants us to increase our offspring so that we fulfill one of the desires of our Prophet (may Allah's prayers and peace be upon him), as came in the previous hadith. And on the contrary, when we regulate - we claim! - or limit - we claim! - none of us ever keeps in mind this noble Prophetic desire. Especially if the limitation or regulation is made a general system imposed by a state on a Muslim people. There is the great calamity, because the matter becomes lighter when an individual commits this violation of the Prophet's (peace and blessings be upon him) desire. This problem becomes lighter. But if it becomes a problem adopted by the state and adopted by the people, then there is the fulfillment of the desire of our enemies who surround us from all sides, who cannot - and this is from the favor and mercy of Allah upon us - execute the final judgment against the Muslim Ummah, because Allah has blessed their numbers. And therefore they plan - as you see in many of their actions - with a very, very long-term plan. And they - with great regret - have been given patience, and they have been given endurance, such that they plan for more than fifty years. This Muslim people reaches - for example - one hundred million, so let it be fifty million after fifty years. And so they look far and very far, fulfilling the old Arab proverb: "He who does not look at the consequences, the age is not his companion." So when we adopt the regulation and limitation imported from the lands of disbelief and misguidance, who do not believe in what we have, that if a Muslim is concerned with raising his children, he has their reward, and his otherworldly gains are recorded for him - also - while he is in his grave, as he (peace and blessings be upon him) said: - and in a narration - : .
Look at how the results should differ with the difference of beliefs. The disbelievers do not have faith in the Hereafter as came in the Noble Qur'an: . So they do not believe in the Hereafter, and they do not believe that if they are concerned with raising a son or daughter, they will have their reward after their death and passing. But the Muslim differs from them radically. So if he is blessed with a child, you know that it entails that he performs acts of worship that the disbelievers do not even dream of, let alone believe in them. So at the moment of his child's birth, he is commanded with a recommended command to call the adhan in his ears, to make him hear the takbir "Allahu Akbar" while he is in his first falling and coming out into this worldly life. Then I will not lengthen that. It entails naming him on the seventh day, and cutting his hair, and giving charity with his weight in silver or gold, then the slaughter for him called the 'Aqiqah. And so on, all these, all these virtues and degrees are written for this father because of his child. This is something the disbelievers do not believe in. Of this type - also - and it is an important matter, the Messenger (peace and blessings be upon him) said, in what al-Bukhari recorded in his "Sahih" from the hadith of Abu Hurayrah (may Allah be pleased with him), he said: The Messenger of Allah (peace and blessings be upon him and his family) said: - meaning: two spouses - . So inform me with knowledge; do the disbelievers have such a virtue that our Prophet (peace and blessings be upon him) promised us? No. Therefore, they limit themselves to raising one or two children, and their third is their dog. This is their upbringing, and this is their affair of their enjoyment in their worldly life. They do not seek behind that the reward of the Hereafter, and that such a reward be stored for them: . And therefore, all these virtues are only available by fulfilling the noble Prophetic desire, which is: .
After this detailed explanation—and I hope I have not been too long with you—I say, in answer to the previous question: If there is a dire necessity for the woman, and I do not imagine a dire necessity for the man at all, except to fulfill the desire of the first age of ignorance about which Allah (Mighty and Majestic) said in the Qur'an: , the man has no excuse at all to try to impose this on his wife, namely limiting or regulating his offspring. This can only be imagined for the wife, and only by the indication of a skilled Muslim doctor. For example, the doctor might say to the husband, "If your wife continues to become pregnant, her life is in danger." In that case, I do not say "limit the offspring"—limiting is worse than regulating—because regulating implies that childbirth will continue, whereas limiting, as we said, ends with them having only two, and their third is their dog! This is the method of the disbeliever who does not believe in divine decree and destiny. If a person regulates or limits his offspring, it is as if he believes that the first child and the second will live as long as their parents did. They never assume that Allah (Mighty and Majestic) might take the first and second child, leaving them as if they were cut off—meaning they were not granted offspring—and then they try to make up for what they missed. But how could they? As it is said: "In summer, you lost the milk."
Therefore, limiting the offspring is permissible for the wife only for a dire necessity that is assessed by a skilled Muslim doctor. This is the end of the answer.