Coitus Interruptus
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Coitus Interruptus (Arabic:عزل المني, ʿAzl al-manī) implies preventing the semen from entering the woman's uterus during intercourse; it is one of the methods of contraception. This topic has been discussed in jurisprudential and narrative sources. Despite some narrations prohibiting it, numerous hadiths from the Infallibles (a) have been narrated regarding its permissibility.
In Islamic jurisprudence, coitus interruptus in a permanent marriage is permissible with the consent of both spouses. However, in the case of the husband's dissatisfaction, it is forbidden and subject to a blood money equivalent to ten religious dinars. If only the wife is dissatisfied, the predominant view among jurists is that this act is makruh (reprehensible)
Based on research, coitus interruptus can limit the wife's right to complete sexual pleasure and is associated with symptoms such as depression. Considering the challenges of population decline and aging, some jurists consider performing coitus interruptus in the case of the wife's dissatisfaction permissible only in necessary cases.
Concept and Status
In jurisprudential terminology, ʿazl al-manī means preventing the entry of semen into the woman's uterus during sexual intercourse.[1] This act is considered one of the methods of contraception and birth control.[2]
In jurisprudential sources, the topic of coitus interruptus is mostly discussed in the chapters of Marriage and Diyat (blood money).[3] In narrative sources, a section is also dedicated to this topic, and hadiths from the Infallibles (a) have been narrated in this regard.[4] As an example, in a narration from the Prophet (s), performing ʿazl has been forbidden.[5] In contrast, from numerous other narrations,[6] the permissibility of this act is deduced.[7]
Religious Ruling of Coitus Interruptus
In jurisprudential sources, the religious ruling of coitus interruptus is stated as follows:
- If both spouses consent to coitus interruptus, jurists agree[8] that this act is permissible;[9] although some, such as Ayatollah Makarim Shirazi, have considered it reprehensible.[10]
- If the wife consents to coitus interruptus, but the husband opposes it, the wife's action in this regard is not permissible from a jurisprudential perspective,[11] unless pregnancy is harmful to her.[12]
- If the husband agrees with coitus interruptus but the wife opposes it, the predominant view among jurists such as Muhaqqiq al-Hilli,[13] al-Allama al-Hilli,[14] al-Shahid al-Thani,[15] and Muhammad Hasan al-Najafi,[16] relying on certain narrations,[17] consider this act reprehensible.[18] However, a group including al-Shaykh al-Tusi,[19] al-Shaykh al-Mufid,[20] Ibn Hamza al-Tusi,[21] and al-Shahid al-Awwal[22] believe that this action is not permissible without the wife's consent. Some jurists have cited a narration from the Prophet (s)[23] and the wife's right to have children as the reason for this ruling.[24] Most Sunni jurists also consider coitus interruptus without the wife's consent to be makruh (reprehensible).[25]
It is worth noting that, as explicitly stated by jurists, the aforementioned rulings apply to permanent marriage;[26] because in temporary marriage, coitus interruptus is considered absolutely permissible.[27]
Blood Money for Coitus Interruptus
According to the opinion of jurists, in cases where coitus interruptus is not permissible (such as when the husband does not consent to it), the person who performs this act is obligated to pay a blood money amounting to ten religious dinars (approximately equivalent to ten mithqals of gold).[28] Some even consider the payment of this Diya to be obligatory for the husband in cases where coitus interruptus is considered Makruh and the wife does not consent to it.[29] However, the famous opinion of jurists is that in cases of Karaha (reprehensibility), the payment of blood money is not necessary for the husband.[30] Also, some jurists such as al-Allama al-Hilli[31] and Muhaqqiq al-Thani[32] have interpreted the narration cited[33] for the obligation of Diya on the husband as recommendation (Istihbab).
Furthermore, jurists, by adhering to a narration,[34] believe that the ruling of paying this Diya also includes a third party who, for example, by performing a specific behavior, causes fear in the couple, resulting in coitus interruptus.[35]
Individual and Social Consequences
Some researchers believe that coitus interruptus by the husband can deprive the wife of experiencing complete sexual pleasure and is in conflict with her right to enjoy sexual gratification.[36] Some jurists, emphasizing this right of the wife, have considered it a reason for the impermissibility of coitus interruptus in case of the wife's dissatisfaction.[37] Also, some psychiatric research on the characteristics of seminal fluid indicates that there is a significant relationship between coitus interruptus (and the reduction of women's fertility) and the emergence of symptoms of depression. Based on these findings, complete sexual intercourse can play an effective role in reducing anxiety.[38]
Notes
- ↑ Maḥmūd, Muʿjam al-muṣṭalaḥāt wa al-alfāẓ al-fiqhiyya, 1378 Sh, vol. 2, p. 498.
- ↑ Nūrī Hamadānī, Kontrol-i jamʿiyyat, p. 29.
- ↑ Muʾassisa-yi Dāʾirat al-Maʿārif-i Fiqh-i Islāmī, Farhang-i fiqh, 1387 Sh, vol. 5, p. 380.
- ↑ For example, see: Kulaynī, al-Kāfī, 1407 AH, vol. 5, p. 504; Shaykh Ṣadūq, Man lā yaḥḍuruh al-faqīh, 1413 AH, vol. 3, p. 443.
- ↑ Ibn Ḥayyūn, Daʿāʾim al-Islām, 1385 AH, vol. 2, p. 212, Hadith 777; Muḥaddith Nūrī, Mustadrak al-wasāʾil, 1408 AH, vol. 14, p. 233, Hadith 16584; Makārim Shīrāzī, Anwār al-faqāha (Kitāb al-Nikāḥ), 1425 AH, p. 48.
- ↑ Kulaynī, al-Kāfī, 1407 AH, vol. 5, p. 504; Ṭabāṭabāʾī Burūjirdī, Jāmiʿ aḥādīth al-Shīʿa, 1429 AH, vol. 25, p. 464, Bab 27.
- ↑ Baḥrānī, al-Ḥadāʾiq al-nāḍira, 1405 AH, vol. 23, p. 86; Sabzawārī, Muhadhdhab al-aḥkām, 1413 AH, vol. 24, p. 66.
- ↑ Baḥrānī, al-Ḥadāʾiq al-nāḍira, 1405 AH, vol. 23, p. 86; Subḥānī, Niẓām al-nikāḥ, 1416 AH, vol. 1, p. 98.
- ↑ For example, see: Ṭabāṭabāʾī Yazdī, al-ʿUrwa al-wuthqā, 1409 AH, vol. 2, p. 809, masʾala 6; Shubayrī Zanjānī, Kitāb-i nikāḥ, 1419 AH, vol. 4, p. 1371; Muntaẓirī, Risāla-yi istiftāʾāt, 1384 Sh, vol. 3, p. 371, question 3741; Khāminiʾī, Ajwibat al-istiftāʾāt, 1424 AH, p. 278.
- ↑ Makārim Shīrāzī, Aḥkām-i pizishkī, 1429 AH, p. 68, question 170.
- ↑ For example, see: Ṭabāṭabāʾī Yazdī, al-ʿUrwa al-wuthqā, 1409 AH, vol. 2, p. 809, masʾala 6; Imām Khumaynī, Istiftāʾāt, 1422 AH, vol. 3, p. 283, question 7; Muntaẓirī, Risāla-yi istiftāʾāt, 1384 Sh, vol. 3, p. 371, question 3741; Risāla-yi tawḍīḥ al-masāʾil of Ayatollah Muḥammad Isḥāq Fayyāḍ, section on rules of marriage, masʾala 2524.
- ↑ Muntaẓirī, Risāla-yi istiftāʾāt, 1384 Sh, vol. 3, p. 371, question 3741; Risāla-yi tawḍīḥ al-masāʾil of Ayatollah Muḥammad Isḥāq Fayyāḍ, section on rules of marriage, masʾala 2524.
- ↑ Muḥaqqiq al-Ḥillī, Sharāʾiʿ al-Islām, 1408 AH, vol. 2, p. 214.
- ↑ ʿAllāma al-Ḥillī, Irshād al-adhhān, 1410 AH, vol. 2, p. 5; ʿAllāma al-Ḥillī, Qawāʿid al-aḥkām, 1413 AH, vol. 3, p. 50.
- ↑ Shahīd al-Thānī, al-Rawḍa al-bahiyya, 1410 AH, vol. 5, p. 102.
- ↑ Najafī, Jawāhir al-kalām, 1404 AH, vol. 29, p. 114.
- ↑ See: Kulaynī, al-Kāfī, 1407 AH, vol. 5, p. 504, Hadith 3; Shaykh Ṭūsī, Tahdhīb al-aḥkām, 1407 AH, vol. 7, p. 417, Hadith 1669; Ḥillī, Mukhtaṣar al-baṣāʾir, 1421 AH, p. 272; Shaykh Ḥurr al-ʿĀmilī, Wasāʾil al-Shīʿa, 1409 AH, vol. 20, p. 150, Hadith 6; ʿAllāma al-Ḥillī, Tadhkirat al-fuqahā, Maktabat al-Murtaḍawiyya, p. 576.
- ↑ For example, see: ʿAllāma al-Ḥillī, Mukhtalaf al-Shīʿa, 1413 AH, vol. 7, p. 12; Shaykh Anṣārī, Kitāb al-nikāḥ, 1415 AH, p. 72; Ṭabāṭabāʾī Yazdī, al-ʿUrwa al-wuthqā, 1409 AH, vol. 2, p. 809, masʾala 6; Imām Khumaynī, Taḥrīr al-wasīla, Muʾassisas-yi Maṭbūʿāt-i Dār al-ʿIlm, vol. 2, p. 242, masʾala 14; Shubayrī Zanjānī, Kitāb-i nikāḥ, 1419 AH, vol. 4, p. 1371.
- ↑ Shaykh Ṭūsī, al-Khilāf, 1407 AH, vol. 4, p. 359, masʾala 143.
- ↑ Shaykh al-Mufīd, al-Muqniʿa, 1413 AH, p. 516.
- ↑ Ibn Ḥamza al-Ṭūsī, al-Wasīla, 1408 AH, p. 314.
- ↑ Shahīd al-Awwal, al-Lumʿa al-dimashqiyya, 1410 AH, p. 174.
- ↑ Ibn Ḥayyūn, Daʿāʾim al-Islām, 1385 AH, vol. 2, p. 212, Hadith 777; Muḥaddith Nūrī, Mustadrak al-wasāʾil, 1408 AH, vol. 14, p. 233, Hadith 16584.
- ↑ ʿAllāma al-Ḥillī, Tadhkirat al-fuqahā, Maktabat al-Murtaḍawiyya, p. 576.
- ↑ Shaykh Ṭūsī, al-Khilāf, 1407 AH, vol. 4, p. 359; ʿAllāma al-Ḥillī, Tadhkirat al-fuqahā, Maktabat al-Murtaḍawiyya, p. 576.
- ↑ Baḥrānī, al-Ḥadāʾiq al-nāḍira, 1405 AH, vol. 23, p. 86; Subḥānī, Niẓām al-nikāḥ, 1416 AH, vol. 1, p. 98.
- ↑ Muʾassisa-yi Dāʾirat al-Maʿārif-i Fiqh-i Islāmī, Farhang-i fiqh, 1387 Sh, vol. 5, p. 380.
- ↑ For example, see: ʿAllāma al-Ḥillī, Taḥrīr al-aḥkām, 1420 AH, vol. 3, p. 426; Ṭabāṭabāʾī Yazdī, al-ʿUrwa al-wuthqā, 1409 AH, vol. 2, p. 809, masʾala 6; Subḥānī, Niẓām al-nikāḥ, 1416 AH, vol. 1, p. 101; Mishkīnī, Muṣṭalaḥāt al-fiqh, 1392 Sh, p. 375; Fāḍil Lankarānī, Aḥkām-i pizishkān wa bīmārān, 1427 AH, pp. 88-89, masʾala 218 and 220.
- ↑ Muḥaqqiq al-Ḥillī, Sharāʾiʿ al-Islām, 1408 AH, vol. 2, p. 214; Ḥillī, Taḥrīr al-aḥkām, 1420 AH, vol. 3, p. 426; Shahīd al-Thānī, Masālik al-afhām, 1413 AH, vol. 7, p. 64.
- ↑ For example, see: Ṭabāṭabāʾī Yazdī, al-ʿUrwa al-wuthqā, 1409 AH, vol. 2, p. 809, masʾala 6; Mishkīnī, Muṣṭalaḥāt al-fiqh, 1392 Sh, p. 375; Fāḍil Lankarānī, Tafṣīl al-sharīʿa (al-Nikāḥ), 1421 AH, p. 35; Risāla-yi tawḍīḥ al-masāʾil of Ayatollah Muḥammad Isḥāq Fayyāḍ, section on rules of marriage, masʾala 3611.
- ↑ ʿAllāma al-Ḥillī, Mukhtalaf al-Shīʿa, 1413 AH, vol. 9, p. 428.
- ↑ Muḥaqqiq al-Thānī, Jāmiʿ al-maqāṣid, 1414 AH, vol. 12, p. 506.
- ↑ Shaykh Ṭūsī, Tahdhīb al-aḥkām, 1407 AH, vol. 10, p. 285; Fayḍ Kāshānī, al-Wāfī, 1406 AH, vol. 16, p. 782; Shaykh Ḥurr al-ʿĀmilī, Wasāʾil al-Shīʿa, 1409 AH, vol. 29, p. 312, Hadith 1.
- ↑ Shaykh Ṭūsī, Tahdhīb al-aḥkām, 1407 AH, vol. 10, p. 285; Subḥānī, Niẓām al-nikāḥ, 1416 AH, vol. 1, p. 100.
- ↑ Shaykh Ṭūsī, al-Nihāya, 1400 AH, p. 779; Imām Khumaynī, Taḥrīr al-wasīla, Muʾassisas-yi Maṭbūʿāt-i Dār al-ʿIlm, vol. 2, p. 598, masʾala 8; Fāḍil Lankarānī, Aḥkām-i pizishkān wa bīmārān, 1427 AH, p. 88, masʾala 219; Risāla-yi tawḍīḥ al-masāʾil of Ayatollah Muḥammad Isḥāq Fayyāḍ, section on rules of marriage, masʾala 3611.
- ↑ Thamanī and others, "Āthār-i ḥaqq-i zawja nisbat bih manʿ az ʿazl dar rawābiṭ-i zanāshūyī", pp. 8-9.
- ↑ ʿAllāma al-Ḥillī, Tadhkirat al-fuqahā, Maktabat al-Murtaḍawiyya, p. 576.
- ↑ Thamanī and others, "Āthār-i ḥaqq-i zawja nisbat bih manʿ az ʿazl dar rawābiṭ-i zanāshūyī", p. 10.
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