17-09-11_EoP-Koran-WiPKafir

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“Smallness of a family (qillat al’ayal) is a facility (yusur) and its largeness (Kathrat) results in faqr (indigence, poverty). … the best of people (Khayar al-nas) is one who has less burden of children on his back (Khafif al-zahr min al-ayal) – Imam Ghazzali, a Muslim theologian, philosopher and sufi of great eminence.
Birth control is permissible – Imam Abu Hanifa, Imam Malik, Imam Ibn Hanbal, Imam Shafi’i, Imam Ghazzali, Small family is a bliss … excess children creates great worries – Imam Abu Hanifa & Imam Ja’afar al-Sadiq Under certain conditions, family planning is not only morally permissible, but should be made compulsory – [paraphrased] Maulana Saeed Ahmad Akbarabadi & Imam Taymiyyah
– Asghar Ali Engineer; The Qur’an, Women & Modern Society: Islam and Family Planning

“Should I travel to America, and become flimsy, and ordinary, like those who are satisfied with idle talk and sleep. Or should I distinguish myself with values and spirit. Is there other than Islam that I should be steadfast to in its character and hold on to its instructions, in this life amidst deviant chaos, and the endless means of satisfying animalistic desires, pleasures, and awful sins? I wanted to be the latter man.” – Sayyid Qutb

“The whole world in the eyes of Islam is divided into two, the first is Dar al-Islam, and the second is Dar al-Kufr. Dar al-Islam is where the Shari’ah of Islam alone is implemented, regardless of whether the inhabitants are all Muslims…. Dar al-Kufr is any land where the Kufr law is dominant even if everybody in the land is Muslim”.
– Sayyid Qutb, In the Shade of the Qur’an, Vol. 2 pg. 874.

It is not the intention of Islam to force its beliefs on people, but Islam is not merely “belief.” As we have pointed out, Islam is a declaration of the freedom of man from servitude to other men. Thus it strives from the beginning to abolish all those systems and governments which are based on the rule of man over men and the servitude of one human being to another. When Islam releases people from this political pressure and presents to them its spiritual message, appealing to their reason, it gives them complete freedom to accept or not to accept its beliefs. However, this freedom does not mean that they can make their [WiP consumption/breeding] desires their gods .. Only when the [WiP] idolatrous tyranny is overthrown, will people be free to reconnect with God’s universal order – [EoP Amended] Sayyid Qutb; Milestones, In the Shade of the Quran.

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EoP Interpretation of Islamic Text

“A [EoP] Muslim eats [breeds & consumes] in one intestine; while a [WiP] Kafir eats [breeds & consumes] in seven intestines.” – [EoP Amended] al-Bukhari, al-Sahih, Hadith 5396

Original Islamic Text:

Abu Hurairah narrated that Allah’s Messenger said, “A Muslim eats in one intestine while a Kafir [disbeliever] eats in seven intestines.” – al-Bukhari, al-Sahih, Translated by Muhammad Muhsin Khan (Riyadh: Maktabat Dar-us-Salam, 1997) Hadith 5396

Ibn Athir al-Jazari (d. 606/1210) writes: “It is a metaphor for the contentment of the believer on a little of this world and a disbeliever’s craving for an excess of it.” –  al-Jazari, Ibn Athir, Jami’ al-Usool fi Ahadith ar-Rasool, (Damascus: Maktaba Al-Halwani, 1971) Vol.7, 406
» ICRAA: Islamic Center for Research and Academics: Explained: Hadit About Eating in One or Seven Intestines.

Ecology of Peace Interpretation:

An individual who advocates on behalf of Islamic doctrine that recognizes Ecology of Peace Factual Reality principles could interpret Abu Hurairah and Ibn Athir al-Jazari’s interpretations of the statements of Allah’s messenger as:

‘An individual who self-identifies as a Sunni, Shia, Wahhabi or Sufi Muslim, whose procreation and consumption footprint of earth’s finite resources is below ecological carrying capacity limits, metaphorically consumes earth’s resources with one intestine, and can honestly and sincerely be referred to as an Ecology of Peace culture Sunni, Shia, Wahhabi or Sufi Muslim.

‘An individual who self-identifies as a Sunni, Shia, Wahhabi or Sufi Muslim, whose procreation and consumption footprint of earth’s finite  resources is above ecological carrying capacity limits, metaphorically consumes earths resources with seven intestines; and can honestly and sincerely be referred to as a Masonic War is Peace culture Sunni, Shia, Wahhabi or Sufi Kafir Muslim; until they listen to the honest and sincere constructive criticism and amend their procreation and consumption footprint behaviours to below ecological carrying capacity limits.

‘An individual who self-identifies as a Sunni, Shia, Wahhabi or Sufi Muslim scholar or imam, whose interpretation of ‘Islamic’ doctrine advocates on behalf of Muslims having a one intestine procreation and consumption eco-footprint; i.e. below earths finite ecological carrying capacity resource limits; is an Ecology of Peace Sunni, Shia, Wahhabi or Sufi Muslim scholar.

‘An individual who self-identifies as a Sunni, Shia, Wahhabi or Sufi Muslim scholar or imam, whose interpretation of ‘Islamic’ doctrine advocates on behalf of Muslims having a seven intestine procreation and consumption eco-footprint; i.e. above earths finite ecological carrying capacity resource limits; is a Masonic War is Peace Sunni, Shia, Wahhabi or Sufi Muslim scholar.
» EoP Leg Sub: 21 Aug: Artist Taxi Driver, Spartacus, The Canary, ICRAA, Anjem Choudary: PM Theresa May or Anjem Choudary is irrelevant if British oligarchy & people not interested in EoP root cause problem solving; quoted in: 08 Mar: Adv Grp 621, F Moe, Johnstone Family: Re: FSB: AM Kalganov 10 Feb letter received 17 Feb 2017.
» EoP v WiP NWO Neg: EoP v WiP Religion.
» IG: 17-05-08_eop-v-wip-religion17-05-18_eop-v-wip-religion-0217-06-08_eoprhfr-dlanetochadith.

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Asghar Ali Engineer: Qur’an: Islam and Family Planning

“Smallness of a family (qillat al’ayal) is a facility (yusur) and its largeness (Kathrat) results in faqr (indigence, poverty). … the best of people (Khayar al-nas) is one who has less burden of children on his back (Khafif al-zahr min al-ayal) – Imam Ghazzali, a Muslim theologian, philosopher and sufi of great eminence.

Birth control is permissible – Imam Abu Hanifa, Imam Malik, Imam Ibn Hanbal, Imam Shafi’i, Imam Ghazzali,  Small family is a bliss … excess children creates great worries – Imam Abu Hanifa & Imam Ja’afar al-Sadiq  Under certain conditions, family planning is not only morally permissible, but should be made compulsory – [paraphrased] Maulana Saeed Ahmad Akbarabadi & Imam Taymiyyah
– Asghar Ali Engineer; The Qur’an, Women and Modern Society: Islam and Family Planning-Google Books.
» IG: 17-08-22_ashgaralieng-islam-famplanning18-08-22_danapittard-mlk-fplanning17-08-28_danapittard-fplanning-2.

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Sayyid Qutb: Character & belief based on Reason & Freedom from Servitude

“Should I travel to America, and become flimsy, and ordinary, like those who are satisfied with idle talk and sleep. Or should I distinguish myself with values and spirit. Is there other than Islam that I should be steadfast to in its character and hold on to its instructions, in this life amidst deviant chaos, and the endless means of satisfying animalistic desires, pleasures, and awful sins? I wanted to be the latter man.” – Sayyid Qutb

“The whole world in the eyes of Islam is divided into two, the first is Dar al-Islam, and the second is Dar al-Kufr. Dar al-Islam is where the Shari’ah of Islam alone is implemented, regardless of whether the inhabitants are all Muslims…. Dar al-Kufr is any land where the Kufr law is dominant even if everybody in the land is Muslim”. – Sayyid Qutb, In the Shade of the Qur’an, Vol. 2 pg. 874.

It is not the intention of Islam to force its beliefs on people, but Islam is not merely “belief.” As we have pointed out, Islam is a declaration of the freedom of man from servitude to other men. Thus it strives from the beginning to abolish all those systems and governments which are based on the rule of man over men and the servitude of one human being to another. When Islam releases people from this political pressure and presents to them its spiritual message, appealing to their reason, it gives them complete freedom to accept or not to accept its beliefs. However, this freedom does not mean that they can make their [WiP consumption/breeding] desires their gods .. Only when the [WiP] idolatrous tyranny is overthrown, will people be free to reconnect with God’s universal order – [EoP Amended] Sayyid Qutb; Milestones, In the Shade of the Quran.

It is not the intention of Islam to force its beliefs on people, but Islam is not merely “belief.” As we have pointed out, Islam is a declaration of the freedom of man from servitude to other men. Thus it strives from the beginning to abolish all those systems and governments which are based on the rule of man over men and the servitude of one human being to another. When Islam releases people from this political pressure and presents to them its spiritual message, appealing to their reason, it gives them complete freedom to accept or not to accept its beliefs. However, this freedom does not mean that they can make their desires their gods, or that they can choose to remain in the servitude of other human beings, making some men lords over others. – Sayyid Qutb; Milestones, 1964
– Middle East Policy Council: The Roots of Modern Islamism.
» IG: 17-08-26_eopwin-wiplose-lutherqutb.

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Sayyid Qutb: Dar al-Kufr & Dar al-Islam

In his work, ‘In the Shade of the Qur’an’, the martyr (died 1966 CE) Sayyid Qutb said, “The whole world in the eyes of Islam is divided into two, the first is Dar al-Islam, and the second is Dar al-Harb. Dar al-Islam is where the Shari’ah of Islam alone is implemented, regardless of whether the inhabitants are all Muslims or Muslims mixed with Dhimmi (Jews and Christians) or if all of the citizens are Dhimmi with only some Muslims in power. Dar al-Harb is any land where the Kufr law is dominant even if everybody in the land is Muslim”.[Sayyid Qutb, In the Shade of the Qur’an, Vol. 2 pg. 874]

The “dar” (pl. diyaar) in the Arabic language has numerous meaning such as the halting place (mahallu), the house, abode, residence and the land (balad).

According to Shariah terminology, Dar al-Islam is defined as the land which is governed by the laws of Islam and whose security (Aman) is maintained by the security of Islam, i.e. by the authority and protection of Muslims inside and outside the land, even if the majority of its inhabitants are non-Muslims.

Dar al-Kufr is the land which is governed by the laws of Kufr, and whose security is not maintained by the security (Aman) of Islam, i.e. by other than the authority and security of Muslims, even if the majority of its inhabitants are Muslims.

So what matters in determining whether the land is Dar al-Islam or Dar al-Kufr is neither the land itself nor its inhabitants, rather it is the laws and the security. So if its laws are Islamic and its security is maintained by Muslims then it is Dar al-Islam. When its laws are the laws of Kufr (disbelief) and its security is not maintained by Muslims then it is Dar al-Kufr. The term Dar al-Harb (land of war) is synonymous with Dar al-Kufr as in origin the aim of Islam is to spread to all lands until the Islamic state encompasses the whole globe. However there is a difference between those nations which are considered as Dar al-Harb Fi’lan (actual land of war) like the state of Israel which occupies Islamic land and Dar al-Harb Hukman (potential land of war) which include other states which are not occupying Islamic land or engaged with a direct war against our lands. These definitions have been derived from the Islamic evidences and discussed by the Ulema (scholars) in history.
– The Khalifah: Clarifying the meaning of Dar al-Kufr & Dar al-Islam.
» IG: 17-08-26_eopwin-wiplose-lutherqutb.

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Sayyid Qutb and the Origins of Radical Islamism

Sayyid Qutb (1906-1966) was an influential Egyptian ideologue who established the theoretical basis for radical Islamism in the postcolonial Sunni Muslim world. Lacking a pure understanding of the leader’s life and work, the popular media has conflated Qutb’s moral purpose with the aims of Osama bin Laden and al-Qaeda. He is often portrayed as a terrorist, Islamo-Fascist, and advocate of murder. An expert on social protest and political resistance, John Calvert rescues Qutb from misrepresentation and follows the evolution of his thought within the context of his time.

Calvert recounts Qutb’s life from the small village in which he was raised to his execution at the behest of Abd al-Nasser’s regime. His study remains sensitive to the cultural, political, social, and economic circumstances that shaped Qutb’s thought, including major developments that composed one of the most eventful periods in Egyptian history. These years witnessed the full flush of Britain’s tutelary regime, the advent of Egyptian nationalism, and the political hegemony of the Free Officers. Qutb rubbed shoulders with Taha Husayn, Naguib Mahfouz, and Abd al-Nasser himself, though his Islamism originally had little to do with religion. Only in response to his harrowing experience in prison did Qutb come to regard Islam and kufr (infidelity) as oppositional, antithetical, and therefore mutually exclusive. Calvert shows how Qutb repackaged and reformulated the Islamic heritage to challenge authority, including those who claimed (falsely, Qutb believed) to be Muslim.
– Amazon: Sayyid Qutb and the Origins of Radical Islamism.
» IG: 17-08-26_eopwin-wiplose-lutherqutb.

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Asghar Ali Engineer

Asghar Ali Engineer (10 March 1939 – 14 May 2013) was an Indian reformist-writer and social activist. Internationally known for his work on liberation theology in Islam, he led the Progressive Dawoodi Bohra movement. The focus of his work was on communalism and communal and ethnic violence in India and South Asia. He was a votary of peace and non-violence and lectured all over world on communal harmony. Engineer also served as head of the Institute of Islamic Studies and the Centre for Study of Society and Secularism, both of which he founded in 1980 and 1993 respectively. He also made contributions to The God Contention, a website comparing and contrasting various worldviews. Dr. Asghar Ali Engineer’s autobiography A Living Faith: My Quest for Peace, Harmony and Social Change was released in New Delhi on 20 July 2011 by Shri Hamid Ansari, the then Vice-President of India.

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Asghar Ali Engineer: Qur’an Women & Modern Society: Islam & Family Planning

Imam Shafi’i, one of the great Imams who founded the Shafi’i School of Islamic jurisprudence, thinks that one should not produce more children, if he cannot support them properly. … The Imam’s argument is that producing more children would make it difficult to provide them with what is halal (legitimate and permissible) and also would make it difficult for parents to observe hudud Allah [limits prescribed by God, See Zamakhshari, Al-Kashshaf, vol 1, (Beirut, 1977), pp 497-98] Thus, Imam Shafi’i was a man of vision and he could well anticipate the problems of producing more children. He makes a very important point, namely, that the Qur’an lays stress on the legitimate ways of earning one’s living (Halalan Tayyiba). One should not resort to ways of earning not permitted by Allah, and Imam Shafi’ feels that if one produces more children, he will ultimately, in order to feed them, resort to haram (prohibited) ways of earning. Thus, producing more children would ultimately amount to earning the wrath of God.

However, it is heartening to note that Imam Shafi’i was not alone in thinking this way which favours limiting one’s family. There were other eminent Islamic thinkers who thought alike. Imam Raghib, a great lexicographer of the Qur’an, thought on the same lines. Referring to killing of children in verse 17:31, he maintains that killing in this verse does not necessarily mean putting one’s children to death; killing here in fact means not giving them proper education. Ignorance, according to him, is intellectual death which is worse than physical death. Since the word ‘aulad (children) includes both male and female, this explanation of the word killing (qatl) is more plausible. Thus, one should not keep one’s children ignorant and kill them in an intellectual and spiritual sense. It can also result in malnutrition and retardation. Since having a large family also can result in all this, it is wise to plan one’s family and limit it. Though Imam Raghib does not put it that way yet one can easily draw that implication from what he says about the intellectual death of one’s children. It would thus be seen that both eminent Islamic thinkers, Imam Shafi’i as well as Imam Raghib, favour a small family, so as to provide it with proper means of material as well as spiritual development.

The hadith literature too, supports birth control both in direct and indirect ways. One hadith says: Those few (qalil) who are virtuous are superior to those many (kathir) who are undesirable. The implication of this hadith is obvious. It favours a small number of people who have better opportunities of moral and ethical development. Allama MH Alvi has also quoted this hadith in support of family planning. There is also a famous hadith which makes acquisition of knowledge compulsory for all Muslims, males as well as females. The word faridat (obligatory) is very important in this hadith. This is further reinforced by yet another hadith which says acquire knowledge even if it is available in China (China was considered farthest from Arabia in those days).

Both these traditions make it clear that it is obligatory for Muslims to give education to themselves and to their children even if they have to travel to far off places. But if means are limited and the family is large, Muslims cannot fulfil this important obligation. Thus, their Muslimness will remain incomplete. It is thus inevitable for them to keep the size of their families small, if they want to give the best possible education to their children. It is a pity that these important traditions are not being focused upon by theologians. Of course, some theologians maintain that by ‘ilm (knowledge) in this tradition, is meant knowledge of Islam and not wordly knowledge. Firstly there is no available evidence to corroborate this point of view. The word ‘ilm in Arabic has very wide connotations and embraces all varieties of knowledge, religious as well as wordly, physical as well as moral and spiritual. The Prophet is asking Muslims to go even to China for acquiring knowledge and China obviously was not the centre of Islamic knowledge. Thus, from this context also, it is clear that the Prophet meant worldly knowledge as well. But even if it is confined to religious knowledge, it would not be possible for parents to give higher Islamic knowledge to their children, if they are too many. ‘Ilm, it must be noted, implies moral and spiritual development also and it is not possible to impart higher knowledge and ensure spiritual and moral development if there are too many children.

Apart from an indirect support for a small family from Prophet’s traditions, there are many traditions which lend direct support. Thus Imam Ghazzali, a Muslim theologian, philosopher and sufi of great eminence, mentions a tradition from the Prophet which says: “Smallness of a family (qillat al’ayal) is a facility (yusur) and its largeness (Kathrat) results in faqr (indigence, poverty). This hadith needs no comment. The holy Prophet is clearly exhorting Muslims to have a small family as it would ensure more easiness and facility in life and avoid a large family as it would lead to indigence and poverty. The Prophet is also reported to have said that the best of people (Khayar al-nas) is one who has less burden of children on his back (Khafif al-zahr min al-ayal). On being asked what he meant by khafif al-zahr (light backed), he clarified one who has a small number of children. This tradition also hardly needs any comment and is directly in support of a small planned family.

Besides these, there are other traditions which support what is called ‘azl which can be translated as birth control. ‘Azl in Arabic literally means removal or dismissal or also separation and is also translated as coitus interruptus. But it need not mean only coitus interruptus. It includes all forms of birth control. We find ‘azl being mentioned in a large number of hadiths (traditions). Harat Jabir, a noted companion of the Prophet says: (i) We used to have recourse to birth control ‘azl during the days of the Prophet, while the Qur’an was being revealed. (ii) We used to have recourse to it in the Prophet’s age. He came to know of it but he did not prevent us from doing so. If it were something to be prevented, the Qur’an would have prohibited it. (The Qur’an prohibited expressly many evil practices prevalent in the Arabia during the lifetime of the Prophet). The above tradition of ‘azl has been reported in two authentic collections of hadith Sahihain Bukhari and Muslim.

There are many other traditions which favourably mention ‘azl which indicates that it was generally practiced during the holy Prophet’s time for maintaining small families. However, it must be mentioned that there are also some traditions narrated by Prophet’s companions like Ibn Mas’ud, ‘Abd Allah bin’ Abbas which prohibit birth control.. However, these traditions have been rejected by equally eminent Islamic savants like ‘Allama Ibn Qayyim al-Jauzi who maintain that the traditions narrated by Ibm Mas’ud and ‘Abd Allah bin ‘Abbas prohibiting birth control are few and far in between and there is overwhelming number of tradtions favouring birth control. In fact, another companion of the Prophet, Abu Sa’id Khurdi has narrated a tradition as follows: A Jew told me that ‘azl amounts to burying alive on a smaller scale wad khafif. I then came to the holy Prophet, peace be upon him, and told him what the Jew said. The Prophet then said twice: The Jew lied, the Jew lied.

If true, this hadith clearly establishes that the Prophet never banned or disapproved birth control (‘azl). In fact, in traditions, support for ‘azl is very strong and Ibn Mas’ud’s view that ‘azl (birth control) is wad ‘khafif (burying alive on a smaller degree) hardly finds any support in the entire hadith literature. Tahavi, an eminent jurist, also supports Sa’id al-Khurdi’s tradition in which the Prophet is reported to have said that the Jew who said birth control amounts to burying alive on a smaller scale was lying. Thus one can safely assume that ‘azl (coitus interruptus or any other form of birth control) is permitted in Islam.

No eminent Islamic thinker, theologian or jurist has raised any objection to plan one’s family or practice birth control. All the four founders of the Islamic school of jurisprudence, Imam Abu Hanifa, Imam Malik, Imam Ibn Hanbal and Imam Shafi’i have either directly or indirectly approved of it. We have already discussed what Imam Shafi’i has to say about it. Another widely accepted Imam is Imam Abu Hanifa, who is largely followed by the Muslims in India. Imam Ab Hanifa is said to have written to one of his most eminent disciples, Qadi Abu Yusuf, “No doubt, excess of children creates great worries.” This caution is contained in the series of directives, the Imam sent to Abu Yusuf. He also wrote to him that he whould not marry till he was capable of supporting his wife. The great Hanifa work on Islamic law, Hidaya also says, “In the opinion of Abu Hanifa, birth control is permissible.” The two disciples of Ab Hanifa, Qadi Abu Yusuf and Imam Shaybani, also held that birth control was permissible. But both thought that the wife’s permission was necessary and according to them, Imam Ab Hanifa also thought so. In fact, this is much more desirable. The mother must be consulted about the desirability of having a child or not.

Imam Ghazzali, in his magnum opus Ihya al-Ulum gives four grounds for ‘azl namely (1) preservation of wife’s beauty and charm; (2) protection of her life and health; (3) apprehension of a great deal of hardship (kathrat al-hara) on account of more children; and (4) financial hardship and shortage of income. It would thus be seen that Imam Ghazzali permits ‘azl even to preserve a woman’s beauty and charm – a very liberal ground indeed. Other grounds are what usually make birth control necessary for a family.

So far we have discussed the Sunni tradition. The Shia tradition too raises no objection or even specifically permits birth control. the great founder of the Shia fiqh (jurisprudence) Imam Ja’afar al-Sadiq has said that “Small family is a bliss”. Not only this, Hazrat Ali whom the Prophet descrbed as the “gate to the city of knowledge” held that not only birth control is permissible, but one can resort to abortion before life begins in the womb of the mother………..

Thus, it will be seen that almost all Islamic traditions permit ‘azl with or without the permission of the wife. Sexual intercourse within marital bound is permitted in Islam even if its intention is not to procreate. It is not morally objectionable as in some other religious traditions. Of course in no case, intention should be to transcend Allah’s bounds through excessive indulgence.

It was for this reason that the Islamic world took up the family planning campaign without moral compunctions. In Egypt, government propaganda emphasise usrah saghirah (small family) and in Pakistan too one sees the slogan chhota khandan khushhal khandan (small family, happy family). Many prominent contemporary ‘ulama have also issued fatwas in favour of birth control. Maulana Saeed Ahmad Akbarabadi, a noted Indian theologian, maintains that the purpose of marriage in Islam is not only to satisfy sexual impulse, but also multiplication of and contribution to the maintenance and growth of human population. Therefore, the resort to birth control cannot be permitted arbitrarily. But Islam can hardly be expected to shut its eyes to hard facts of life. Though birth control is not permissible without genuine reason, yet where there is a genuine reason calling for such a step, it may be regarded not merely permissible but even compulsory (See Tahir Mehmood, ed, Law in Modern India, 1972, pp 114-122).

Thus, from whatever angle it is seen, birth control or family planning is not objectionable in Islam provided the purpose is moral and for the benefit of human society as a whole. In certain conditions, collective interest certainly precedes individual interest. Imam Taymiyyah, a great medieval Islamic thinker and jurist, has also propounded this doctrine. Thus, when unrestrained growth of human population causes severe problems in society, it would certainly be permissible to take suitable steps to bring the human population under control. Today, in India as well as in several other countries, population control has acquired great urgency. If stern steps are not taken, the society as a whole will suffer not only materially, but also morally and spiritually. As Maulana Saeed Ahmad Akbarabadi maintains, in such conditions, family planning is not only morally permissible, but should be made compulsory.
– Ashgar Ali Engineer; The Qur’an, Women and Modern Society: Islam and Family Planning-Google Books.
» IG: 17-08-22_ashgaralieng-islam-famplanning.

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Al Islam: Islam and Birth Control / Family Planning:

Rule 1: In general, it is permissible to use birth control to prevent pregnancy, and it is (also) permitted to use the (various) forms of birth control.

Rule 2: If becoming pregnant would lead to a danger or hazard to the woman’s life, then the woman is permitted – for as long as there is a probability of her life being in danger – to employ the methods of birth control and it does not make any difference if the danger (to her life) is immediate or if it would come about later on.

Rule 3: The religiously approved methods which one may make use of to prevent pregnancy include:

a) Birth control by using devices such as an I.U.D. (Intrauterine Device), condoms or the injection of a drug (to prevent pregnancy) and other things such as these.

b) Natural methods of birth control: This would include Coitus Interruptus or ejaculating outside of the wife. However if this method of birth control leads to other forms of physical or mental illness for the woman and man, then it would not be permissible.

c) Conditional Birth Control: What is mean by this is that at the time of reciting the marriage contract, the woman makes a condition that for a certain period of time or for as long as they are married, she would use birth control and her husband also accepts this condition.

Rule 4: It is permissible to have one’s tubes tied (Tubal Ligation – Tubectomy) to prevent pregnancy as long as this procedure is temporary (reversible) and would not lead to a woman being permanently unable to conceive nor would this act cause any sort of life-threatening conditions. In addition, once the tubes have been re-opened, she would once again have the ability to conceive. In other than this scenario, it would not be permissible to perform theTubectomy.

Rule 5: The ruling on having one’s tubes tied (Tubectomy or Vasectomy) is the same for both men and women (as has been mentioned above).

Rule 6: In using any of the methods of birth control that are available, it is essential for the woman to have the consent of her husband and the wife is not permitted to go forth and use any of the methods without first taking the approval of her husband.

It is permitted to employ birth control methods, keeping in mind the following three conditions:

1) The procedure does not damage the (sexual) organ nor would it lead to permanent sterilization.

2) The husband approves of the use of birth control.
3) The procedures that would be employed for birth control and placing the device related to it (inside the person) would not involve the performance of a forbidden (haram) act.

Controlling the number of children and regulating ones’ family can be examined from two different aspects:

1) The steps which are employed before conception (birth control).

2) The steps which are employed after conception (abortion).

According to the fatwa of the late Imam Khumayni (may Allah be pleased with him), the first method (of birth control) is permissible as long as no forbidden acts are performed in order to achieve it.

As for the second method (abortion), it is forbidden (haram) except if necessity expedites that it be done however this act must be performed before the soul is infused into the fetus – meaning before the fetus has reached to the age of four months – in which case it is permissible.

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The Noble Prophet (blessings of Allah be upon him and his progeny) has said: “The best of you is the person who acts in the best way with his family and I am the best of you in relation to my family.”

Wasa`il ash-Shi`a, Volume 14, Page 122, Hadith 8
– Al Islam: Birth Control.
» IG: 17-08-22_ashgaralieng-islam-famplanning.

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