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Abu Saʿīd al-Khudrī, who also reported: “Coitus interruptus (ʿazl) was mentioned in the presence of the Messenger of Allah ﷺ, and he said, ‘So why would any one of you not do it?!’—and he did not say, ‘Therefore none of you should do it’—‘for there is no soul that will come into existence except that Allah creates it.’ In another wording he said: ‘You certainly practice it, you certainly practice it, you certainly practice it! What
= Ibn al-Qayyim states in Tahdhib al-Sunan, 3/85:
“The Jews imagined that withdrawal (al-azl) is equivalent to infanticide, in that it nullifies what would come into existence through creation. The Prophet ﷺ refuted them and declared that, had Allah willed to create the child, no one could have deflected it. His calling it ‘hidden infanticide’ is because a man withdraws from his wife to avoid having a child and strives that none be conceived; his aim, intention, and eagerness thus resemble those of someone who eliminates a child by burying it alive. The latter, however, is an open deed of the servant in both act and intention, whereas this is an infanticide hidden within him, existing only as resolve and intention, and so it remains concealed.”
This analogy in the hadith indicates, then, that withdrawal is merely disliked (makruh). Using it to argue for outright prohibition—as Ibn Hazm did—has been answered, for the wording is not explicit: calling it “hidden infanticide” metaphorically does not in itself render it unlawful, as Fath al-Bari also observes. Ibn Khuzayma further reports—in the narration of Ali b. Hujr (vol. 3, no. 33 in my numbering) from al-Alaʾ through his father—“I asked Ibn Abbas about withdrawal and he saw no harm in it,” and its chain is sound.
سعيد الخدري أيضا قال:
"ذكر العزل عند رسول الله ﷺ فقال: "ولم يفعل ذلك أحدكم؟! " - ولم يقل: فلا يفعل ذلك أحدكم - "فإنه ليست نفس مخلوقة إلا الله خالقها". وفي رواية فقال: "وإنكم لتفعلون وإنكم لتفعلون وإنكم لتفعلون؟ ما
= وقال ابن القيم في التهذيب ٣/٨٥:
"فاليهود ظنت أن العزل بمنزلة الوأد في إعدام ما انعقد بسبب خلقه فكذبهم في ذلك وأخبر أنه لو أراد الله خلقه ماصرفه أحد وأما تسميته وأدا خفيا فلأن الرجل إنما يعزل عن امرأته هربا من الولد وحرصا على أن لايكون فجرى قصده ونيته وحرصه على ذلك مجرى من أعدم الولد بوأده لكن ذلك ظاهر من العبد فعلا وقصدا وهذ وأد خفي منه وإنما أراده ونواه عزما ونية فكان خفيا".
فأفاد التشبيه المذكور في الحديث كراهة العزل وأما الاستدلال به على التحريم كما فعل ابن حزم فقد تعقبوه بأنه ليس صريحا في المعنى إذا لا يلزم من تسميته وأدا خفيا على طريق التشبيه أن يكون حراما كما في الفتح أيضا وقد روى ابن خزيمة في حديث علي بن حجر ج ٣ رقم ٣٣ – بترقيمي عن العلاء عن أبيه أنه قال: سألت ابن عباس عن العزل فلم ير به بأسا. وسنده صحيح.