"Azl"(体外射精)是指男子在接近射精时抽出,使精液排在阴道之外。"Azl"是伊斯兰教法所允许的。也就是说,男子与妻子同房时,在接近射精时将精液排在阴道之外,是被允许的。 Bukhari 根据'Ata'a 的传述,引述Jabir 的话说:"我们在先知ﷺ的时代,在《古兰经》降示期间,都在实行'Azl。"又有传述说,'Ata'a 听Jabir(ra)说:"我们在《古兰经》降示期间实行'Azl。"Muslim 的记载则是:"我们在安拉的使者ﷺ时代实行'Azl,他ﷺ知道此事,也没有禁止我们。"这就是安拉的使者ﷺ对'Azl 的裁决,表明其为允许的,因为如果它是哈拉姆(禁止的),他ﷺ就不会保持沉默。'Azl 的教法裁决由圣门弟子传述至先知ﷺ的时代,因此它被归于先知ﷺ的教法。这显然表明先知ﷺ知晓此事并予以认可,因为人们曾就各种教法问题多次向他ﷺ提问。 关于'Azl 的允许,还有若干可靠的圣训。Ahmad、Muslim 和Abu Daud 根据Jabir 的传述:"有一个人来见安拉的使者ﷺ,说:'我有一个女奴,她是我们的仆人,为我们挑水。我与她同房,但我不希望她怀孕。'他ﷺ说:'如果你愿意,可以实行'Azl。但注定属于她的,终将降临到她身上。'" Muslim 根据Abu Sa'id 的传述:"我们随安拉的使者ﷺ出征Bani al-Mustaliq。我们俘获了一些美丽的阿拉伯女子。我们渴望她们,因为我们忍受着与妻子分离之苦。我们想实行'Azl,于是就此事询问了安拉的使者ﷺ。" 他说:“是什么阻止你们这样做呢?因为安拉已经注定了祂要造的人,直到复活日。” 艾布·达乌德传述,贾比尔说:“一个来自安莎尔的人来到安拉的使者ﷺ那里,说:‘我有一个女奴,我与她同房,但我不希望她怀孕。’使者ﷺ说:‘如果你愿意,可以实行“体外射精”(Azl)。但注定要降临到她身上的,终将降临到她身上。’” “体外射精”(Azl)无疑是被允许的,无论实行者的意图是什么。无论是为了不要孩子、减少孩子的数量,还是出于对妻子的体谅,因为她身体虚弱,难以承受怀孕或分娩,或者出于其他任何原因。

‘Azl is when the man withdraws when close to ejaculation in order to discharge outside the vaginal passage. 'Azl is something which is permitted by the Shar’a. i.e. it is allowed for a man when He has sexual intercourse with his wife to discharge his semen, when close to ejaculation, outside the vaginal passage. Bukhari has reported on the authority of 'Ata'a from Jabir that He said: “We used to practise 'Azl in the time of the Messenger of Allah (pbuh) while the Qur'an was being revealed.” It has also been narrated on the authority of 'Ata'a that He heard Jabir (ra) saying: “We used to practise 'Azl while the Qur'an was being revealed.” And in Muslim: “We used to practise 'Azl in the time of Allah's Messenger (pbuh), He knew of it and He did not forbid us from it.” This is the decision of Allah's Messenger (pbuh) on 'Azl. Which indicates its permissibility, since if it were Haram He would not have remained silent. The Hukm of 'Azl has been related by the Sahabi to the time of the Prophet (pbuh), and because of this it becomes a hukm ascribed to Him (pbuh) since it is apparent that the Prophet knew about it and assented to it, due to the numerous occasions where they put their questions to Him about the rules. With regards to the permissibility of 'Azl there are also a number of authentic Ahadith. Narrated by Ahmad, Muslim and Abu Daud on the authority of Jabir: “A man came to the Messenger of Allah (pbuh) and said: ‘I have a slave girl who is our servant. She carries water for us. I have intercourse with her, but I do not want her to become pregnant’. He (pbuh) said: ‘Practise ‘Azl, if you like. But what is decreed for her will come to her.’” Muslim reports on the authority of Abu Sa'id: “We went out with the Messenger of Allah (pbuh) on the expedition of Bani al-Mustaliq.We took as captive some beautiful Arab women.We desired them, for we were suffering from the absence of our wives. We wanted to practise ‘Azl, so we asked Allah’s Messenger (pbuh) about it. He said: ‘What prevents you from doing so? Since Allah has ordained whom He has to create until the Day of Judgement’”. Abu Daud narrated on the authority of Jabir who said: “A man from the Ansar came to the Messenger of Allah (pbuh) and said: “I have a slave girl. I have intercourse with her but I do not want her to become pregnant.” He (pbuh) said: ‘Practise ‘Azl, if you like. But what is decreed for her will come to her.’” 'Azl is unequivocally permitted whatever the intention of the one who practises it. Whether it is for the intention of not having offspring, having fewer children, or in sympathy for the wife because she is weak making it difficult for her to bear or give birth, or for any other reason.

丈夫有权实行体外射精（'Azl），无论其意图如何。这是因为关于它的证据是绝对的（Mutlaqa），在任何情况下都没有被限制；它们是普遍的（Aam），没有任何特指（Takhsis）。因此，它们仍然是绝对的和普遍的。不应说体外射精等同于在孩子被创造之前将其杀死。有明确的圣训驳斥了这一说法。艾布·达乌德转述，据艾布·赛义德所述，有人说：“安拉的使者ﷺ啊，我有一个女奴，我与她实行体外射精。我不希望她怀孕，但我有男人所有的欲望。犹太人说，体外射精是对孩子的小型活埋。”他说：“犹太人撒了谎。如果安拉想要创造一个孩子，你是无法阻止祂的。”这段经文来到，是为了允许出于不想生育的意图而实行体外射精。

The husband has the right to practise 'Azl regardless of his intention. That is because the evidences concerning it are unrestricted (Mutlaqa), and under no circumstances are they restricted; and they are general (Aam) without any specification (Takhsis). Thus, they remain unrestricted and general. It should not be said that 'Azl constitutes killing the child before its creation. There are clear Ahadith which reject this. Abu Daud has reported on the authority of Abu Said that a man said: “O Messenger of Allah (pbuh) I have a slave girl and I practise 'Azl with her. I do not want her to get pregnant but I desire what men desire. The Jews say that 'Azl is the minor live burial of children.” He said: “The Jews have lied. If Allah wanted to create a child you could not stop Him”. The text came to permit 'Azl for the intention of not having children.

艾哈迈德和穆斯林辈在乌萨马·本·宰德的传述中记载：有一个人来到先知ﷺ那里，说："我与我的妻子实行体外射精（'Azl）。"于是安拉的使者ﷺ说："你为什么这样做？"那人说："我怜惜她的孩子或她的孩子们。"于是安拉的使者ﷺ说："如果这样做有害，那它早就会伤害波斯人和罗马人了。"这里，使者ﷺ说："你为什么这样做？"他并没有说"不要这样做"。从这段圣训可以理解，他是认可此事的；但他告知了那人：接连生育孩子并不会造成伤害。证据是穆斯林在乌萨马·本·宰德的圣训中所记载的：一个人来到安拉的使者ﷺ那里，说："我与我的妻子实行体外射精，因为我怜惜她的孩子。"安拉的使者ﷺ说："如果是出于这个原因，那就不必如此。这并没有伤害波斯人或罗马人。"穆斯林还在阿布杜勒-拉赫曼·本·比舍尔的传述中，从艾布·赛义德那里记载：（有人是）担心怀孕会伤害正在哺乳的婴儿。 因此，既然使者ﷺ允许为避免怀孕而实行体外射精，即便哺乳的婴儿并未受到伤害，那么体外射精用于避免怀孕，以防子女过多，或为了根本不生育等目的，也同样适用。这是因为，如果安拉（SWT）已经知道某个孩子将会出生，那么无论丈夫是否实行体外射精，这个孩子都会降生。正因如此，伊本·哈班在阿奈斯的圣训中记载：有一个人询问关于体外射精的问题，先知ﷺ说："如果孩子所由生的精液被洒在石头上，他也会从中造出一个孩子。" 不能说限制子女数量违背了先知ﷺ鼓励多生育的教导——他曾说："你们应当结婚，生育子女，使人口繁衍。"他ﷺ还说："多产的黑人女子，胜过貌美而不育的女子。"这种说法不成立，因为允许体外射精并不与鼓励多生育相矛盾。 一方面有劝人多生子女的劝勉，另一方面又有允许实行“体外射精”（’Azl）的许可。至于艾哈迈德从朱达玛·宾特·沃哈卜·阿萨迪雅（Judhama bint Wahb al-Asadiyya）所转述的：她说：“我与真主的使者（愿主赐福他并使他平安）同在人群中。他（愿主赐福他并使他平安）说：‘我本想禁止与正在哺乳的母亲行房，但我看到波斯人和罗马人都这样做，他们的孩子并未受到任何伤害。’”随后有人问及“Azl”。真主的使者（愿主赐福他并使他平安）说：“那就是隐秘的活埋。”并诵读了经文：“当被活埋的女婴被问及时，”[《古兰经》·黑暗章：8-9]。这段圣训与明确且可靠的、允许“Azl”的圣训相矛盾。当一段圣训与另一段传述线路更多的圣训相冲突时，应采纳后者，而单独传述的那段则被摒弃。因此，这段圣训因与比它更强、传述线路更多的圣训相矛盾，而被摒弃。

Ahmad and Muslim have narrated on the authority of Usama b. Zayd that a man came to the Prophet (pbuh) and said: I do 'Azl with my wife. Thereupon Allah's Messenger (pbuh) said: “Why do you do that?” The man said: “I pity her child or her children.” Thereupon the Messenger of Allah (pbuh) said: “If that were harmful it would have harmed the Persians and the Romans”. Here the Messenger (pbuh) said “Why do you do that?” He did not say 'Do not do that'. It is understood from this Hadith that He agreed upon it; but He informed Him that having children one after another does not cause harm as the evidence for that is by what Muslim reported in the Hadith of Usama b. Zayd when a man came to Allah's Messenger (pbuh) and said: “I practise 'Azl with my wife pitying her child.” The Messenger of Allah (pbuh) said: “If it is for that reason, then no. It did not harm the Persians or the Romans”, and it is also narrated in Muslim from Abdul-Rahman b. Bishr from Abu Said: “Fearing that pregnancy will harm the child being suckled.” Consequently, since the Messenger allowed 'Azl in order to avoid pregnancy, even though the suckling infant is not harmed, it applies on 'Azl to prevent pregnancy for the purpose of avoiding a large family or avoiding having children in the first place etc. This is because if Allah (swt) knew that the child will be born, then the child will be born whether the (husband) practiced 'Azl or not. Thus, Ibn Hibban reported in the Hadith of Anas that a man inquired about 'Azl. The Prophet (pbuh) said: “If the semen from which a child comes is spilled on a rock, He will bring forth from it a child”. It cannot be said that limiting offspring goes against the Prophet's (pbuh) encouragement to have many children when He said: “Marry, have offspring and multiply”; and when He (pbuh) said: “A fertile black woman is better than a beautiful woman who is barren”. This is not true because permitting 'Azl does not contradict the encouragement to have many children. On the one hand there is exhortation to have a lot of offspring and on the other there is a permission to practise 'Azl. As for what Ahmad has reported from Judhama bint Wahb al-Asadiyya, that she said: “I was present with the Messenger of Allah (pbuh) among the people. He (pbuh) was saying: “I wanted to forbid sexual intercourse with mothers who are giving suckling to their children, but I have seen that the people of Persia and Rome do that and their children are not harmed at all”. Then He was asked about 'Azl. The Messenger of Allah (pbuh) said: “That is the concealed burial. It is (and He recited the verse): ”When the female (infant) buried alive (as the pagan Arabs used to do) shall be questioned”.[At- Takwir:8-9]. This Hadith contradicts the clear and authentic Ahadith which permit 'Azl. When a Hadith conflicts with another Hadith which has more lines of transmission, then the latter is preferred and the singularly transmitted Hadith is rejected. Accordingly, this Hadith is rejected because it contradicts what is stronger than it and has more lines of transmission.

不应当说，对这段圣训的调和方式是把它理解为对"体外射精"（'Azl）的厌恶。这种理解本可以成立，前提是这段圣训与另一段含义相同的圣训之间不存在冲突，而那段圣训中先知（愿主赐福并使其平安）对同一内容作了否定。即艾哈迈德和艾布·达伍德根据艾布·赛义德的传述所记载的："犹太人说，'Azl是小型的活埋子女。'"先知（愿主赐福并使其平安）说："犹太人撒谎了。"还有朱达玛的圣训说："那是隐秘的活埋。"然后（他诵读了这节经文）：

It should not be said that the reconciliation of this Hadith with the Ahadith which permit 'Azl is that this Hadith is taken to mean dislike for 'Azl. This would have been possible if there was no clash in the Messenger's (pbuh) negation in the other Hadith to the same meaning which came in this Hadith. So the Hadith which Ahmad and Abu Dawood reported on the authority of Abu Said: “The Jews say that 'Azl is the minor live burial of children.” He (pbuh) said: “The Jews have lied” and the Hadith of Judhama says: “That is the concealed burial.” It is (and He recited the verse):

“当被活埋的女婴被问及时”[《至仁》：8-9]。因此，这两段圣训无法调和。要么其中一段已被废止，要么其中一段比另一段更有力，于是较弱的圣训被舍弃。由于这两段圣训的先后次序不明，而艾卜·赛义德的圣训有大量圣训佐证，并且有众多传述链，而朱达玛的圣训是孤立传述，没有任何佐证，因此它被舍弃，而比它更有力的圣训被优先采纳。所以，鉴于证据的普遍性，“体外射精”(阿兹勒)是绝对允许的，无论实行者的意图如何，都不存在任何厌恶。丈夫甚至无需征得妻子同意即可实行体外射精，因为此事关乎他自己，而非关乎她。不能说性交是妻子的权利，因此精液也是她的权利，所以他不能未经她同意将精液排出阴道之外。这只是一种理性的推论，而非来自沙里阿的依据，因此不具有效力。此外，这种说法也站不住脚，因为性交是妻子的权利，但射精并非她的权利，阳痿男子的情况即可证明：如果他进入了妻子的身体却没有射精，仍被视为已履行了她的权利，因为进入即已履行。因此，妻子并无权利因此解除婚约(法斯赫)。至于伊本·马哲根据欧麦尔·本·哈塔卜所传的圣训：“安拉的使者(愿主福安之)禁止未经自由女子同意而实行体外射精”，这段圣训是弱的，其传述链中有伊本·莱希耶，而关于他已有诸多非议。因此，关于体外射精之许可的圣训仍保持其无限制的许可性。

“When the female (infant) buried alive shall be questioned” [At- Takwir: 8-9] Thus, it is not possible to reconcile these two Ahadith. Either one of them is abrogated or one of them is stronger than the other so the weaker Hadith is rejected. Since the history of the two Ahadith is unknown and the Hadith of Abu Said is supported by numerous Ahadith and through numerous chains, while the Hadith of Judhama has come isolated and it is not supported by anything, it is therefore rejected and the Hadith which is stronger than it, is preferred. Therefore, 'Azl is definitely allowed without any dislike whatever the person intends from the practising of 'Azl , due to the general nature of the evidences. The man does not need to even ask permission from his wife to practise 'Azl because the issue relates to Him and not to her. It should not be said that intercourse is her right, so the semen is also her right, thus He cannot discharge it outside the vagina without her permission. This is a rational justification and not one from the Shari’ah so it accordingly has no value. And furthermore it is nullified because intercourse is her right but not the discharge of semen as evidenced by the impotent man who if He entered the wife but did not discharge, He is considered to have fulfilled her right by the entering. She does not, then, have a right to the repudiation (Faskh) of marriage. As for what Ibn Maja has reported on the authority of Umar b. al-Khattab who said: “Allah's Messenger (pbuh) forbade the practise of 'Azl with a free woman without her permission”, it is a weak Hadith and in the isnad there is Ibn Lahia and (much) has been said about Him. Therefore, the Ahadith remain unrestricted in their permissibility of 'Azl .

关于'Azl（体外射精）的这一裁决适用于使用药物、避孕套或宫内节育器来防止怀孕的情况。所有这些方式都属于同一类别，因为允许'Azl的证据完全适用于它们，所有这些方式都属于'Azl的范畴。这是因为该裁决所允许的是男子采取行动以防止怀孕，无论是通过'Azl还是其他任何方式。对男子所允许的，对女子也同样允许，因为该裁决允许通过任何可用的方式来防止怀孕。

This ruling on 'Azl applies to the use of medicines, condoms or the use of a coil to prevent pregnancy. All of them belong to the same category because the evidences permitting 'Azl completely apply to them, as all these means belong to the question of 'Azl. This is so because the ruling is the permissibility of a man undertaking an action to prevent pregnancy whether by 'Azl or any other means. What is permitted for the man is permitted for the woman since the ruling allows the prevention of pregnancy through any of the available means.

这种允许避孕的规定，仅限于暂时性地避免怀孕。至于永久性地断绝生育或造成不育，则是哈拉姆（禁止的）。因此，使用能够不可逆地阻止怀孕、断绝生育机会的药物，或进行永久性终止生育的外科手术，皆是被禁止的。这是因为此类做法属于阉割的一种，所以归入阉割的范畴，并适用其律例。这些做法与阉割一样终止了生育。关于阉割，已有明确的禁令。 萨德·本·艾比·瓦卡斯传述：“安拉的使者ﷺ拒绝了奥斯曼·本·马兹欧努独身的想法（并说）：‘如果他允许我，我们就会去阉割自己了。’”奥斯曼·本·穆兹欧努来到先知ﷺ面前说：“安拉的使者啊，我是一个没有妻子、深感痛苦的人，请允许我阉割自己。”他ﷺ说：“不！你应当封斋。”在另一种措辞中，他说：“安拉的使者啊，您是否允许我阉割自己？”他ﷺ说：“安拉已用正教代替了我们的修道主义。” 关于阿奈斯的传述说：“先知ﷺ常命令我们结婚，并严厉禁止我们独身。他常说：‘你们要娶温柔而多育的女子，因为我喜欢我的乌玛在复活日超过其他民族的人数。’”

This permission to prevent pregnancy is specific to the temporary prevention of pregnancy. As for the permanent prevention of childbearing or causing sterility, it is Haram. So the use of medicines which irrevocably prevent pregnancy and terminate the chance of having offspring, or the undergoing of surgical operations which permanently halt pregnancy and terminate procreation, are all prohibited. This is so because they are a type of castration so they fall within its category and take its ruling. This is because these practices terminate procreation just as castration terminates procreation. A clear prohibition has been made with regards to castration. Reported by Sa'ad b. Abi Waqqas: “The Messenger of Allah (pbuh) rejected (the idea) of Uthman b. Maz'un living in celibacy (saying): And if He (pbuh) had given me permission we would have got ourselves castrated.” Uthman b. Muz’un came to the Prophet (pbuh) and said: “O Messenger of Allah (pbuh), I am a man suffering from having no wife. Permit me to castrate myself.” He (pbuh) said: “No! However, you should fast”. And in different wording He said: “O Messenger of Allah will you permit me to castrate myself ?” He (pbuh) said: “Allah has substituted for us monasticism with the True Religion”. Narrated about Anas that He said: “The Prophet used to order us to marry and strictly forbade us form celibacy. He used to say: “Get married to the tender and fertile for indeed I like my Ummah to outnumber others on the Day of Judgement”.

永久性地终止生育，与立法者将生育和繁衍后代确立为婚姻的根本目的相冲突。正因如此，安拉（SWT）在显示对人类的恩惠时说道：

The permanent termination of procreation conflicts with the Legislator's making of procreation and childbearing as the original purpose of marriage. That is why Allah (swt) said in showing his (swt) benevolence to people:

“他为你们从你们的配偶创造了子女和孙辈”[《蜜蜂章》：72]。立法者使多生子女成为可嘉的行为，鼓励人们去做，并赞扬做这件事的人。据安纳斯传述，先知ﷺ说：“你们要娶温柔而多产的女子，因为我喜欢我的民众在复活日超过其他民族。”阿卜杜拉·本·欧麦尔传述，安拉的使者ﷺ说：“你们要娶能生育的女子，好让我在复活日因你们的众多而与其他民族相比。”麦考勒·本·雅萨尔传述：“一个人来到先知ﷺ面前，说：‘我找到一个美丽且出身高贵的女子，但她不能生育，我可以娶她吗？’先知ﷺ说：‘不可以。’那人又来了，先知ﷺ仍然禁止他。那人第三次来，先知ﷺ说：‘你们要娶温柔而多产的女子，因为我喜欢我的民众超过其他民族。’”

“And He has made for you, from your wives, sons and grandsons” [An- Nahl: 72] The Legislator has made the having of many children Mandub and encouraged people towards it and praised the one who does it. It was narrated by Anas that the Prophet (pbuh) said: “Get married to the tender and fertile for indeed I like my Ummah to outnumber others on the Day of Judgement”. Abdullah b. Umar narrated that the Messenger of Allah (pbuh) said: “Marry the mothers of children so that I can vie with other peoples by your great number on the Day of Judgement”. Ma'qal b. Yasar narrated: “A man came to the Prophet (pbuh) and said: “I have found a woman who is beautiful and of noble descent but she cannot bear children. Shall I marry her ?. He (pbuh) said: “No.” Then He came again and He (pbuh) prevented Him. Then He came for the third time, so the Prophet said: “Get married to the tender and fertile for indeed, I like my Ummah to outnumber others”.

允许使用'Azl或其他任何方法进行暂时性节育，并不等于允许堕胎。因此，当灵魂（生命的奥秘）已经被吹入胎儿之后，无论堕胎是通过服用药物、剧烈运动还是医学手术造成的，堕胎都是哈拉姆（禁止的）。无论是母亲、父亲还是医生实施，这一规定同样适用，因为这是对一个神圣不可侵犯其血液的人类灵魂的侵害。这是一项罪行，必须支付血金（Diyya），其价值相当于释放一名男奴或女奴。其数额为成年人血金的十分之一。先知（愿主赐福并使其平安）曾说：

The permissibility of temporary birth control through 'Azl or any other method of birth control does not mean the permissibility of abortion. So when the soul (secret of life) has been breathed into the foetus, its abortion is Haram whether the abortion was brought about by taking a medicine, violent movements or medical operation. This applies whether it was performed by the mother, father or doctor, because it is an aggression on a human soul whose blood is sacrosanct. It is a crime for which blood money (Diyya) has to be paid, the value of which is to free a male or female slave. Its amount is one tenth of the blood money for an adult. He (pbuh) said:

“且不要杀任何安拉所禁止杀的人，除非依正当理由。”[古兰经 6:151] 布哈里和穆斯林圣训实录均转述阿布·胡莱赖（愿安拉喜悦他）的话：“安拉的使者ﷺ就白尼·利亥彦一名妇女流产的胎儿作出裁决：杀害胎儿者应当给予一名男奴或女奴作为血金（迪亚）。”需要支付血金的胎儿最低标准是，它已显现出人的某些特征，如手指、手、脚、头、眼睛或指甲。 但如果堕胎发生在灵魂被吹入胎儿之前，则需要进一步考察：如果堕胎发生在怀孕开始、胎儿开始成形之后的四十天，同样是禁止的（哈拉姆），其裁决与灵魂（生命之奥秘）被吹入胎儿之后的堕胎相同。因为当胎儿开始发育、肢体显现时，可以确定这是一个有生命的胎儿，正在逐步成为完整的人。因此，这将是对一个人的生命的侵害，而其血是神圣的，这如同活埋它，而这正是安拉（SWT）所禁止的事。祂（SWT）说：

“And kill not anyone whom Allah has forbidden, except for a just cause” [Al- Anam: 151] Bukhari and Muslim reported from Abu Hurayra (ra) who said: “Allah's Messenger gave a verdict regarding an aborted foetus of a woman from Bani Lihyan that the killer (of the foetus) should give a male or female slave (as a Diyya).And the minimum age of the foetus which requires blood money is when it appears to have some human features such as a finger, hand, feet, head, eye or fingernail.” But if the abortion took place before the soul was breathed in it, it has to be examined: if the abortion takes place after forty days from the beginning of the pregnancy when the formation of the foetus starts, it will be likewise Haram, and it will take the Hukm of aborting a foetus after the soul (secret of life) has been breathed into it. That is because when the development of the foetus begins and some limbs appear, it becomes certain that it is a living foetus on its way to becoming a complete human. So, it will be an aggression against a human life whose blood is sacred and it will be like burying it alive, a matter which Allah (swt) has forbidden. He (swt) said:

“当那被活埋的女婴被问及：她因何罪而被杀？”{《古兰经》81:8-9}因此，怀孕满四十天后堕胎，对母亲、父亲或医生而言都是禁止的。凡在四十天后堕胎者，都是犯罪，须支付堕胎胎儿的血金，即给予一名男奴或女奴，如布哈里和穆斯林所辑录的圣训所述。

“And when the female (infant) buried alive shall be questioned. For what sin she was killed?” [At- Takwir: 8-9] So the abortion of the foetus after forty days from the beginning of pregnancy is forbidden for the mother, the father or the doctor. Anyone who aborts after forty days will be committing a sin and a crime for which blood money of an aborted foetus must be paid, which is the giving of a male or female slave as mentioned in the Hadith reported by Bukhari and Muslim.

不允许堕胎，无论胎儿处于发育阶段，还是灵魂已被注入之后。唯一的例外是：可信赖的医生判定胎儿留在母体内将导致母亲和胎儿两者都死亡。在这种情况下，允许堕胎，以挽救母亲的生命。

It is not permitted to abort a foetus whether in the stage of development or after life is breathed into it except if trustworthy doctors decide that the existence of the foetus in the womb of the mother will lead to the death of both her and accordingly the foetus. In this case, it is allowed to abort the foetus and save the life of the mother.