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Friday, December 18, 2009

Sex Technique



Any manoevre or position that adds to the pleasure of the sexual encounter between husband and wife is permissible and commendable. One exception is anal intercourse, which is forbidden in Islam. A man may get to his wife from her behind, provided the male organ is introduced in the vagina and not in the anus. This was clearly indicated by the Quran and the Sunna- The Quran says:

"Your wives are as a tilth unto you; so approach your tilth when and how you will" (2:223)

The similie on this verse makes intercourse similar to agriculture, entailing putting the seed into the soil in the hope of getting the fruit; and this does not apply to anal sex.

Several prophetic traditions forbid the practice of anal sex:

"Do not visit women into their back passages" (Ahmad, Termizi, Ibn Magah)

When the jews of Madina argued with some muslims and said that vaginal coitus approached from behind would cause the baby to have squint in his eyes, the prophet denied this and said:

"From behind or from the front as long as it is in the vagina." (Muslim and Abu Dawood)

"Cursed he. ..who has sex with a woman through her back passage." (Ahmad)

It is reported that the occasion when the verse of the Quran "Your wives are a tilth unto you, so approach your tilth how and when you will", was when Umar ibn al Khattab (prophet's companion and later second caliph) had (vaginal) sex with his wife approaching her from behind and was worried lest it be unlawful. He went to the prophet looking distressed, and asked why he was worried, he used the modest and shy expression: Apostle of God. I changed my saddle'last night' , He was relieved when the Quran and the prophet announced the permissibility of the practice. Another Quranic reference to this matter came with the injunction that intercourse is to be avoided while the woman is menstruating:

"They ask you concerning menstruation. Say it is a hurt and a pollution. So keep away from women during their periods and do not approach them until they become clean. But when they have purified themselves you may approach them in any manner, time or place ORDAINED FOR YOU By GOD." (2:222)

In Islamic law, anal intercourse even with the wife is illegitimate. If legally proven, it is punishable according to the discretion of the judge. It stands as legal justification for the wife to apply for divorce if the husband is unwilling to desist.

Over the past two decades the subject of anal sex started to make its: : appearance in scientific medical meetings that I attended, and one couldn't miss the special furyor some medical people went into, in order to prove that it Was completely harmless. Clinical series and over-whelming statistics Were presented which contradicted basic knowlege, and on one occasion the researcher even proved that anal sex Was safer than vaginal sex. The discussions were all within the context of homosexuality , and the proponents were all the time the same who advocated free sex, free abortion and freedom from religious' 'relics and taboos'. Since then, I lost my trusting nature and my faith in the integrity of some researchers and at the beginning this Was an agonizing feeling. As time passed, one became even more disillusioned. Until 1970 homosexuality was considered to be a disease necessitating treatment. But when the American Psychiatric Association declared that it was not a disease, homosexuality became a wave, a cult and a growing power until the dream became shattered with the emergence of AIDS (aquired immune deficiency syndrome) that threatens to be the Scourge of Our century.

An Islamic Perspective on Sexuality


In Islam, sexuality is considered part of our identity as human beings. In His creation of humankind, God distinguished us from other animals by giving us reason and will such that we can control behavior that, in other species, is governed solely by instinct. So, although sexual relations ultimately can result in the reproduction and survival of the human race, an instinctual concept, our capacity for self-control allows us to regulate this behavior. Also, the mere fact that human beings are the only creatures who engage in sexual relations once they are beyond the physical capacity for reproduction, sets us apart from all other species which engage in sex for the sole purpose of reproduction.

Marriage

For Muslims, based on an understanding of Qur'an and hadith, sexual relations are confined to marriage between a wife and husband. Within this context, the role of a healthy sexual relationship is extremely important. Having and raising children are encouraged among Muslims. Once a child is born, the parents are expected to care for, nurture and prepare the child for adulthood, with a goal of imparting Islam so that the indivdual is equipped with knowledge and willingness to accept and practice Islam and thus become a productive member of society.

Beyond childbearing, sexual relations assume a prominent role in the overall well-being of the marriage. In reading hadith, one is impressed with the Prophet's ability to discuss all issues including those dealing with human sexuality. The topics range from questions about menstruation to orgasm. He apparently was not embarassed by such inquiries, but strove to adequately guide and inform the Muslims who asked. Both Qur'an and hadith allude to the nature of sexual relations as a means of attaining mutual satisfaction, closeness and compassion between a wife and husband. "Permitted to you on the night of the Fasts is the approach to your wives. They are your garments and you are their garments."(2:187) Also, Muslims are advised to avoid sexual intercourse during menses so as not to cause discomfort to the woman (2:222).

The goal of marriage is to create tenderness between two individuals and satisfy the very basic human need for companionship. "And among His signs is this, that He created for you mates from among yourselves, that you may dwell in tranquility with them, and He has put love and mercy between you; in this are signs for those who think."(30:21) The hadith which address this issue are numerous. The Prophet himself, while not divulging all aspects of his own sexual life, was known for his nature as a loving husband who was sensitive and physically demonstrative. In several hadith, he speaks about the importance of foreplay and speaking in loving terms during sexual relations. Again, the concept of mutual satisfaction is elucidated in a hadith which advises husbands to engage in acts that enable a woman to achieve orgasm first. (see Ihya ulum-id-din (Revival of Religious Learning) by Imam Ghazzali, chapter on Marriage). Sexual dissatisfaction is considered legitimate grounds for divorce on the part of either wife or husband.

Sex Outside of Marriage

Naturally, attraction between individuals is necessary to initiate a relationship that leads to marriage. But sexual relations can obviously take place between any couple, consenting or not. Because of the far-reaching ramifications of sexual relations outside of marriage, Muslims are prohibited by God from such behavior. And because the process that leads to physical attraction and ultimately intimacy is part of human nature, Muslims are advised to behave in a way and avoid circumstances that could potentially result in extra- or pre-marital sex. Modesty in dress and behavior between women and men figures prominently as a means of exhibiting self-control. Similarly, unmarried couples are admonished against spending time alone in isolated places where they would be more likely to act on their feelings and thus be less inhibited.

Some of the negative results of sex outside of marriage include the potential for unwanted pregnancies, transmission of sexually transmitted diseases, disruption of the family and marriage (in cases of adultery), and emotional and psychological difficulties resulting from the lack of commitment associated with most relationships outside of marriage. As in other religions, extra- and pre-marital sex are considered major sins. Muslims believe that God does not simply forbid or allow behavior whimsically, but does so with our best interest at heart, guiding us away from potentially destructive behavior and towards behavior that allows us to achieve our most fulfilling potentials as human beings. For a similar reason, Muslims give up the consumption of alcohol because of faith in God's wisdom that the negative effects outweigh the positive for individuals and society at large. "Whoever submits his whole self to God, and is a doer of good, has grasped indeed the most trustworthy handhold..."{(31:22)

Contraception

Although Muslims are encouraged to have children, contraception is not prohibited. The method used during the time of the Prophet was coitus interruptus (known as 'azl) about which several hadith exist. His basic response when asked if such a practice was lawful was that individuals can do as they will, but if God intends for a child to be born, she/he will be born. Some interpreted this to mean that preventing pregnancy is not recommended because child-bearing is preferred; yet the act is not specifically prohibited. Also, other hadith stipulate that 'azl could not be practiced without the wife's consent as it might interfere with her sexual satisfaction or desire to bear children.

By analogy, the methods that exist today as contraceptives are lawful for Muslims to use at their discretion. Basically, it is our position that any method that does not involve pregnancy termination is permissible. Imam al-Ghazzali (see previous reference) lists a number of legitimate reasons for practicing contraception, including financial difficulty, emotional or psychological hardship of having many children, and even the preservation of beauty and health.

It should be clear from this discussion, that since sexual relations should be confined to marriage, contraception is so limited. It is not considered a means of easing the difficulties associated with sexual relations outside of marriage.

Abortion

Abortion is viewed in the same context as having relevance only regarding pregnancies occurring in marriage, again, not as a response to conception as a result of extra- or pre-marital relationships. Early Muslim jurists considered abortion lawful for a variety of reasons until 40 -120 days after conception (first trimester). This was based on interpretation of Qur'an (22:4 and 23:12-14) and hadith that implied that ensoulment or 'life' did not exist until after that time (see Sex and Society in Islam, B.F. Musallam, Cambridge University Press, 1983). Contemporary thinkers, considering available technology that allows visualization of the embryonic heartbeat at four weeks of gestation, are of the position that life begins much earlier than previously thought, and therefore to terminate would be to take a life illegally.

The majority of Muslims today believe that abortion is allowed only if the mother's life is significantly endangered by the pregnancy. Some also feel that the presence of certain congenital anomalies (particularly those that are lethal) make abortion lawful. Also, some scholars consider abortion appropriate in pregnancies resulting from rape or incest.

Homosexuality

Human beings are capable of many forms of sexual expression, orientation and identification. The existence of such a variety again is not found in any other species and thus further demonstrates our uniqueness among God's creations. The potential for behavior, such as homosexuality, does not mean that its practice is lawful in the eyes of God. Therefore, individuals are expected to control themselves and not act on their desires if such action is contrary to the guidelines of Islam. Homosexuality, like other forms of sexual relations outside of heterosexual marriage, is thus prohibited. In any discussion of prohibited acts follows the question of what happens if they nevertheless occur. The Qur'an and hadith are explicit regarding severe punishment by the State if a person is convicted of such a crime. However, in order for conviction to take place, the individuals must confess or be accused by at least four eyewitnesses of the act of actual intercourse. Obviously, the likelihood of these criteria being met is small which means that most couples who engage in unlawful acts will not be punished by the State. They will then deal with the consequences of their behavior in this life and will be accountable to God on the Day of Judgement. How He ultimately judges is known only by Him.

Sex Education

Clearly, from the above discussion, Islam is explicit about many aspects of human sexuality. Also, based on the numerous hadith showing the Prophet's willingness to discuss these matters openly, it should be obvious that education about matters related to sex is acceptable. Muslims may disagree about the age at which sex education begins; some don't discuss the subject at all. Explaining anatomy and the changes one's body experiences during puberty are essential for enabling young people to grow up with a healthy self-image. Also, in an age where sexual activity in many countries begins at an early age, Muslim adolescents must be informed to better enable them to deal with peer pressure. Sex education can be taught in a way that informs young people about sexuality in scientific and moral terms. In countries with very diverse populations, such as the United States, the main limitation in developing sex education curricula, particularly in public schools, is the inability to select a universally acceptable moral position. Therefore, young people are given facts and information, and advised that if they choose to engage in sexual relationships, they should take measures to prevent pregnancy and sexually transmitted diseases. The moral and religious aspects of sexuality can be incorporated either in schools of a particular religious denomination or in adjunctive coursework offered by religious institutions. Regardless of the challenges of each society, young people must be adequately informed. Also, in some Muslim communities, individuals are encouraged to marry at young ages. They need to be educated regarding sexuality prior to the marriage such that they know what to expect and can consider their options for birth control prior to consummating the marriage.

Female Genital Mutilation

The practice of clitoridectomy preceded the introduction of Islam in Arabia and in different parts of Africa. This results in severe sexual debilitation of women, who cannot possibly achieve sexual fulfillment -- which is their right as Muslims. Therefore, this practice is totally unIslamic because it is in direct violation of both Qur'an and hadith, which clearly stress the importance of sexual satisfaction for both the husband and wife.

September 1995

copyright (c)1996 Muslim Public Affairs Council

Saturday, October 17, 2009

Islam's Dr. Ruth and her campaign for good sex


Can this marriage be saved? Yes, says a Dubai counsellor, if husband attends to his wife's needs

Jessica Hume Special to the Star
Published On Sun Aug 09 2009

Wedad Lootah is fighting for women's sexual rights from behind the full niqab.

A marriage counsellor in the family guidance department of Dubai Courts, Lootah sees couples who are considering divorce or want to revive their relationship. She is also the author of the shocking, for the United Arab Emirates, Top Secret: Sexual Guidance for Married Couples, a book published in January.

And much of the advice she dispenses involves teaching husbands that their wives deserve sexual pleasure too.

The idea of anyone, let alone a female, practising sex therapy may seem at odds with the ethos of the U.A.E. – a country in which hand-holding and other displays of public affection can result in prison terms, where premarital sex among Western expats is a deportable offence.

But Lootah is able to get away with talking about this taboo subject because she bases her advice firmly on the teachings of the Qur'an, which is decidedly more forthcoming about sex than the Bible.

And she insists her motivation has much less to do with sexual liberation than with helping married couples avoid divorce.

"My subject is not sex; people always misunderstand that," says the married, 45-year-old mother of three, a marital counsellor for nine years. "I'm trying to guide people about how to satisfy each other and save society from illegal relations – girlfriends, boyfriends.

"We're talking about Islam. We're not talking about sex."

Still, the reality is that she and her clients are talking about sex. During a recent, two-hour interview – in English and with an Arabic translator – in her tiny office, she said the most important piece of advice she can give is, "Don't forget that there are 22 positions to have sex in. Use them all."

Although the Qur'an states explicitly that both husbands and wives deserve sexual gratification in marriage, sex remains an intensely private subject.

Sex education in Emirates high schools consists of little more than a heads-up for girls about menstruation and a reminder that in Islam, sex may only take place in marriage.

And because many couples in the Emirates are loath to discuss sex with their partners, says Lootah, marriages suffer. Meanwhile, infidelity is forbidden in Islam, and divorce is frowned upon.

Sharia law urges couples considering divorce to make every effort to save their marriage. And Lootah, born and raised in Dubai and studied Islamic jurisprudence in college, sees herself as complying with that guideline by getting men and women to talk about their sex lives.

The truth is that if the Qur'an didn't factor so largely into her work, she probably would not have been personally appointed by Sheikh Mohammed bin Rashid Al Maktoum as the first and only woman family counsellor at the court and in Dubai, nor does it seem likely that Top Secret would have been published.

After all, her book deals with subjects ranging from female orgasm to homosexuality and anal sex.

Lootah condemns the latter two, as they are forbidden in the Qur'an. Indeed, she sees herself as neither provocative nor revolutionary, a self-image bolstered by her wearing of the full niqab, which exposes only her eyes and hands.

THE DIVORCE RATE in the U.A.E. is about 30 per cent. And the process leading up to traditional Muslim marriage makes it particularly vulnerable to breakdown.

Many unions are decided upon by the parents of the prospective bride and groom, who often don't even meet before the wedding.

Once the families agree on the union, it is confirmed legally in a written agreement.

"Then the marriage is legal, but it is without sex," she says. "That's not until the wedding.

"The Prophet Mohammed, peace be upon him, said before you marry, you need to see each other, you need to understand if you like each other.

"I advise people to visit each other before the wedding, spend time together, get to know each other."

Lootah says that it's mainly women who go to see her. "And they're here because the men don't always understand that they have responsibility in the marriage beyond working; they have a responsibility to make sure the wife gets pleasure.

"If he has two or more wives, it has to be equal among them all."

The problem, she continues, is that in a culture where a woman's modesty is among her most prized traits, more conservative women are reluctant to bring up a subject as racy as sex with their husbands, or even with friends.

The ebullient Lootah says her greatest asset at work is her ability to put those on the other side of her desk at ease. She approaches her subject with empathy, a sense of humour and an unfazed candour.

NOT SURPRISINGLY, Lootah's openness about a topic generally considered taboo within Islamic culture has stirred up controversy.

She first encountered threats and opposition in 2004, after an interview on the Al Arabiya TV network.

Death threats and accusations of blasphemy followed the release of her book. The anger came from men in the Gulf, who said her openness about sex was un-Islamic.

Her view is that they feel threatened that a woman in niqab would empower other women to demand better sex from their husbands.

The idea for her book arose after she'd met women whose stories about marital sex shocked her.

"One couple lived together for 35 years, they had children, and in discussions I found that the woman had had no sexual pleasure in all that time," she recalls. "Another woman told me that during the 20 years of her marriage, her husband only ever had anal sex with her except for the times they wanted to have children."

Another woman said her husband had asked for oral sex, and she wasn't sure if that was allowed by the Qur'an. (The Qur'an, explains Lootah, has no problem with it.)

Her book is the only one of its kind to have been published in the U.A.E..

The number of people she sees – and not all are Muslims or Emiratis – has increased over her time as a counsellor, she points out. Now she has five or six appointments a day.

"From 2001 to 2004 it was almost always on the phone; couples were ashamed to talk, or they would talk but they wouldn't reveal everything. Since 2004, when I went on Al Arabiya and started giving lectures, and then the book, now people know there is someone who will listen. Even the most religious couples tell me everything now."

THERE MAY BE increased openness to talking about sex in other Arab countries too. Heba Kotb, 49, is an Egyptian sex therapist whose decidedly frank sex show is broadcast weekly across the Arab world. Like Lootah, Kotb bases her advice on the Qur'an. And like Lootah, her work has stirred up some vociferous opposition.

One point of pride for Lootah is the fact that among the six family therapists working at the Dubai Court, she is the one whose appointment book fills up quickest. She has the highest success rate, she contends.

And some of her best moments are when the people she has counselled come back to thank her, crediting Lootah for saving a marriage.

Lootah herself has been married 21 years. Her bond with her husband is strong, she says, and he is "very supportive, very proud" of her.

Other than a lack of communication and variety, Lootah says a not making an effort to stay desirable can hurt a marriage.

"My advice for married women is to buy lots of dresses. Look beautiful. Be clean. Use the perfume.

"I give the same advice to men. Be like what you want your wife to be like. Brush your teeth."

– The National, Dubai

Love, Sex and the Position of Women in Bangladesh


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As Bangladesh goes increasingly religious, sex-crime against women and children bursts. Why is it so, and what we need to do to create a world for women to live a dignified life...


Sex and love are forces that, every day, lead to new problems and new possibilities around the world. In male-dominated societies, like Bangladesh, women can often be treated as sexual objects. Women experience sexual harassment, abduction, rape, and even murder. The natural desire for sex and love has brought women unknown misery. The fact is, when a woman gets raped, it is not the woman who has sex, but the man who was the active person having sex; yet, in societies like Bangladesh, all the shame goes to the woman. The woman is the one, who is oppressed by sexual violence, may experience depression afterward, and have to bear all the shame; but the man remains unaffected.

The Sikh holy book Guru Granth Sahib says, "Sexual desire and anger are diffused throughout the universe. Coming and going, people suffer in pain."

Religions strictly limit people’s freedom in sex and sexuality, especially in the Indian Subcontinent. The major world-religions have a highly conservative stance on sex and love. The Bible starts with a simplistic idea of humankind’s beginning: how Adam, the first man, felt lonely; how Eve, the first women, was created from Adam’s rib as his consort; and how Adam felt satisfied as he saw his mate. This is how Abrahamic religions make women property of men, materialize the woman for man’s pleasure: the woman must make the man happy, and act as a tool for procreation to populate the world. Similarly, most other religions have, more or less, a degrading view of woman.

In Bangladesh, sex-related crimes against women and children are increasing. Crimes result from mentality of the criminal. People normally argue that people, who commit such crimes, are smaller in number than those, who oppose it.

But, then, the question is: Why does this majority, who overwhelmingly outnumber the criminals, fail to bring an end to crimes against women and children?

Why is it that we come across unsavory news-headlines like---"A juvenile girl raped by an imam in rural Bangladesh?" or, "Bangladesh: Newly married minority woman raped and killed by Muslim thugs"---on a daily basis?

Some people argue that a criminal’s mentality can be improved through the practice of religion, but, historically, and even at our present time, religions have failed to make people less criminal, including their propensity toward sexual violence.

In Bangladesh, the conservative religion of Islam dominates lives of the majority. As the country becomes increasingly religious, it runs into increasingly chaos, with bursts in sexual crimes. And the reason could lie in the fact that Islam views women as men’s property and object for their sexual pleasure. A hadith says (Tialissi):

The right of the husband is that when he calls his wife to have sex, she should not deny him herself.

The root of the problem of bursts in sexual crime in Bangladesh lies in the society’s mentality. It is not only the mentality of men that must change, but also the society’s understanding of woman that needs to become more positive, especially in regard to their role in sex and love. Many special laws have been introduced and many criminals were sentenced to death, but, in the end, there has been a failure in deterring sexual crimes against women.

We need to dig out the rotten root of religions that inspire men to be inhumane towards women. We need a global campaign to create a free and fearless world for women, where women will be equal and dignified partner of men. Only then will come the day, when women we will be able live in peace, love and dignity alongside men, not as being degraded and violated by their opposite number.

Ralph Waldo Emerson said, "Religion is to do right. It is to love, it is to serve, it is to think, and it is to be humble."

We need foster a religion that inspires us to think of men and women, first and foremost, as human equal and dignified beings, before our sexual differentiation.


William Gomes is a human rights worker, film director and freelance journalist in Bangladesh. He can be reached by email at cda.exe@gmail.com This e-mail address is being protected from spambots. You need JavaScript enabled to view it .

“Muslims Talking Sex” Series: The Joy of Muslim Sex by Ruwayda Z.



GOATMILK continues its original and exclusive month long series entitled “Muslims Talking Sex” featuring diverse Muslim writers from around the world discussing a gamut of topics in their own unique, honest and eclectic voices.

http://myrtus.typepad.com/photos/uncategorized/sex.png

The Joy of Muslim Sex

Why? Because we’re tired of reading about tilths and whatnot. The language Muslims use to talk about sex needs updating – even if we already know what the score is in private. This is a working document and relevant suggestions grounded in orthodoxy will be included.

GETTING KINKY

- Sexual love is explicitly referred to as part of God’s grace and as a sign of God in itself (Qur’an 30:21). It’s a form of worship to fuck.

- Sex is not merely for procreation, but specifically also for pleasure (unlike many non-Muslim schools of thought, which note specific timings and restrictions upon sex.

- There are only two things off-limits between consenting adults: anal sex (unless one subscribes to select Shi’a schools of thought[1]) and sex whilst menstruating (for safety reasons). And this is rooted in completely logical, hygienic foundations. Everything else goes; this would mean that BDSM, role-play, sex outdoors and all other varieties of kinky sex, for instance, are not off-limits[2].

- Foreplay is obligatory. This is widely known and de rigueur. There are reams of works devoted to the fact that men cannot approach women with solely their own needs in mind i.e. (the Kama Sutra has nothing on Ghazzali).[3] The Qu’ran commands men to put the sexual needs of the woman first[4] .

- The best of you (men) is the best of you who treats his wives – canonical thought. I interpret this as those men who are best able to go down on and give pleasure to their wives. We know this is doable because of hadith suggesting the use of musk after cycles, indicating that oral sex was always on the menu.[5]

- Sex in any position is acceptable – missionaries are not where the buck stops. The best positions for achieving the maximum amount of pleasure are preferred.

- Any time is acceptable. I don’t think this means whilst the Adhan is going off however.

- If a man fails to live up to his conjugal rights, this is grounds enough for divorce. Yes, you read that right – if he’s awful in the sack, let’s get it on with the Talaq.

CULTURAL STIGMAS, ACTUAL REWARDS

- There is no Original Sin in Islam. Eve (Hawa) never sexually tempted Adam and is therefore not responsible for the downfall of Man. There is thus no sense of repression or of guilt attached to sexual acts, which are instead viewed as beautiful and pleasurable.

- Shyness: asking frank questions about religion is essential. This is explicitly the case with sex education which is an essential part of growth. Bees and Birds and staid euphemisms which adults use to refer to around children are somewhat irrelevant yet still culturally endemic. But in reality, taboos are strongly discouraged leading to sin and repression in and of themselves because of the rise of STDs, unwanted pregnancies etc[6].

- Moreover, you actually get blessings for legal sex ergo- again, no shameful connotations attached (no, we don’t need to have sex through a sheet, nor are we inspected or have to endure Mikvah’s upon completion of cycles). Why? To counterbalance the fact that illicit sex (i.e. adulterous) accrue negative vibes[7]

- Anglo-Saxon concepts of males/females/ wives/husbands do not have echoes in the bedroom – all such terms having traditionally derogatory etymologies which do not correspond with gender neutral terms in Islam

- There’s no stigma to divorce. By that I mean the traditional Western connotations of divorcees as having been tainted, barren or problematic do not apply to Muslims. We are still whole, we have just been through a rough time essentially.

- Hermits (celibates etc) are discouraged from the laity upwards on the grounds that it unnaturally represses human instincts

MAKING IT LEGAL: THE ‘AWESOME COVENANT’ [8]

- A Union is defined as Consenting adults in a contractual agreement between two partners – different from culturally prevalent ideas of marriage in that it can be performed by anyone, with very few addendums including a dowry and witnesses. This is not an endorsement of Mut’ah or Orfi (short-termism), this is to say lets go public about dating and treat long term relationships like marriage – the same way its done in the west with common law marriages. When we start dating seriously, we don’t intend to end it early, do we?

- We do not have archaic notions of contraception, and are thus not theoretically constrained by outdated birth control or STD prevention ideas. This means we regard Rhythm methods as really bizarre etc

- Cougars are perfectly acceptable if not de rigueur in traditional thought

- There should be at least three months grace period between having sex with another (contractually obligated) partner – to avoid heartache, allow time for possible reconciliation or indeed, possible pregnancies. Interestingly it takes three months for an AIDS test nowadays… go figure

- A man and woman (except family members) are not to be alone in the same room unless publicly having consented to be together.

- Chasteness (not to be confused with virginity, which is completely irrelevant considering many people get abused in the Muslim world) is important -serial monogamy is fine where promiscuity is frowned upon.

Notes

I must admit, the idea of Muslim marriage as stipulated in Orthodox terms is extraordinarily different (i.e. more flexible/profound) to the desi/ayrab kitsched out normative cultural versions of its practice. A cursory glimpse at the dire marital questionnaires people are encouraged to fill out speak to extraordinarily limited understandings of what goes into marriage as well as a limited grasp of the philosophy behind these questions and why they need to be asked.

What is a union after all? There are orthodox schools of thought which note that common law marriages are actually marriages (i.e. where the couple live together, have children but have had no ceremony in the traditional understanding of the sense). At the orthodox heart of the Muslim Union lies several elements which center on the social contract between the couple and society. How it’s made public is through the mechanism of a number of witnesses; an imam need not be there, yet any person who officiates should. A formal understanding of the dowry is all that’s required. And in our family, dowries are usually promises, gifts of qur’an or significant tokens.

Instead, Muslims have adopted Anglo-Saxon words such as husband or wife – terms with sexist etymologies to eschew the more dire/politically correct ‘partner’ terms – as the language simply is inadequate. In fact, the lexicon, the philosophy and the meanings behind all that we take as symbolic for marriage have begun to dissipate – what we’re left with are gaudy ceremonies resembling cattle markets awash with glitter, tinsel, tacky food traditions, bizarrely subordinate women having sweat-meats stuffed in mouths, parents agog at giving children away, mahr agreements reduced to gold-digging glee. It’s a mockery of the concept which ought to have been rooted in spiritual underpinnings from the off. And nowhere to be found is the most important criteria for choosing an equal – a sense of god consciousness or Taqwa. Instead, from the get-go the relationship is relegated to appeasing status, in-laws, material wealth in the form of ballrooms and numbers of guests. I fish for content in such notions and struggle to find love or simplicity. It’s the social contract distorted out of relevance and poignancy.

No wonder so many marriages now have lost what it is which makes them tick. I don’t get a sense of the divine in attending them these days at all. Then there’s the idea that it is somehow the complete opposite of dating in itself – but do we even know what to date means? Orthodox Muslim Unions are more logical and adaptable to reality than we’d think. Added to this the theoretical ease with which sex fully takes on the meanings it should, unions can once again become incredible.


[1] The Grand Ayatollah has decreed that anal intercourse is “not permissible without the wife’s consent” – indicating that if she consents, it’s all good.

[2] Prophet Mohammed (PBUH) had talked about ‘al-bikr wa liaabiha’ [the virgin and her saliva], which means they understood the importance of French kissing long before the French did.

[3] Surah Al Baqarah = a verse talking about the woman’s rising pleasure. It’s an order to the man to give the woman the right to have pleasure — it orders the man to give the woman foreplay and also to get the wife to have sex repeatedly and to not wait for the woman to ask because sometimes she’s too shy to ask

[4] “Verse 223 of Al-Baqara also mentions foreplay,” Qutb says, quoting: “‘Your wives are a tilth for you, so go into your tilth when you like, and do good beforehand for yourselves, and be careful [of your duty] to Allah, and know that you will meet Him, and give good news to the believers.’ “It says ‘wa qaddimo li anfosikom’ [and do good beforehand for yourselves]. The letter waw [and] means that the act and what happens before it have to go together. But then wait, it also says for yourselves, and science has proven that foreplay has a positive impact on the man, too. The excitation causes the pineal gland to secrete nitric oxide (NO3), a very precious and essential chemical that the brain secretes frugally but that helps channel the blood flow to the genitals, causing erection and arousal in both males and females,” she says.

[5] ‘A’isha reported: A woman asked the Apostle of Allah (may peace be upon him) how he should wash herself after the menstrual period. He (the Holy Prophet) said: Take a cotton with musk and purity yourself, and the rest of the hadith was narrated like that of Sufyan.

[6] A’ishah, the wife of the Prophet, peace and blessings be upon him, made this clear: “Blessed are the women of the Ansar (the citizens of Madinah). Shyness did not stand in their way seeking knowledge about their religion.”

[7] Hadith: The Prophet once remarked that a man is to be rewarded for sex with his wife, and when some of his surprised listeners wondered how could a person be rewarded for satisfying his own desire, the Noble Prophet said, ‘ Do you not see that if he were to satisfy it in a prohibited manner he would be committing a sin? So if he satisfies it in a lawful manner he will be recompensed’

[8] ‘…an awesome covenant’ An-Nisaa:21

SEX-RELATED ILLNESSES, HEALTH HAZARDS AND GENERAL ISSUES

To indulge in any unnatural form of sexual gratification and to prevent the natural flow of semen results in veneral diseases and other related disorders.

Excessive sex, “filthy” literature, pornographic material, “dirty” thoughts, fantasizing, etc. Cause a flow of Mazee (liquish matter preceding semen) to occur. This results in the semen becoming thin, which in turn causes premature ejaculation- a vicious chain-reaction of sexual problems!

Moderate (or bare minimum) sexual indulgence is the key to good health and a happy life.
Sour foods in abundance causes premature ejaculation
Sex during fever causes the fever to become excessive and could result in delirium.

Immediately after sexual activity, partaking place where the sudden appearance of any strange person is very likely, is undesirable and causes weakness to the body and nerves. Besides the harm, no pleasure is derived from such sexual indulgence.
Sex on a full-stomach results in premature ejaculation. Besides this, weakness of stomach, indigestion, swelling of the liver and stomach are some of the resultant problems of the above-mentioned act.

Curbing the urge to urinate and indulging in sex in this condition cause infection and harm to the kidneys, bladder and urinary tract. Similarly to suppress the urge to defaecate and indulge in sex cause piles and other rectal problems. These should be avoided at all costs.

To indulge in sex when the eye is sore results in the swelling and whitening of the eye.

Even when the woman’s eye is sore, sex should be avoided. Hazrat Umma-Salma (Radiyallahu-Anhum reports that if any of the Holy wives’ eyes were sore, Rasulullah (Sallallahu-Alayhi-Wasallam) would not indulge in intimacy with them until they were cured. JAMI-E-KABEER.

N.B. From this Hadith it is learnt that if the woman is ill or in pain and agony, sexual intercourse should be avoided. Besides further deterioration of her health, it may strain relationships between husband and wife and no pleasure or satisfaction will be derived from such intimacy.

If the woman makes istinja with cold water before sexual intercourse, she will be aroused and climax quicker than normal. On the other hand, the man will slow down and slacken if he makes istinja with cold water. He should thus avoid doing so immediately before sexual relations.

Sunday, July 12, 2009

Appendix D - Introduction to Islam by Dr. M. Hamidullah

Appendix D

An excerpt from "Introduction to Islam" by Dr. M. Hamidullah

108. Speaking of a strictly temporal act, such as a tax or a war, one pays taxes to the government. It should not be astonishing that Islam considers this act as one of the five basic elements of Faith, as important as belief, worship, fasting and pilgrimage! The significance is deep: One unites the spiritual and the temporal in a single whole, and one pays the tax not as a corvee or even as a social duty, but solely for the sake of God. When this duty of paying taxes becomes fixed in the mind as something sacred, a duty unto God from Whom nothing can be concealed and Who is, moreover, capable of resuscitating us and demanding our account, one can easily understand with what care and scruple a believer will pay his dues in the performance of this obligation. Similarly, ware is forbidden in Islam except in the way of God; and it is not difficult to understand that such a soldier is more apt to be humane and will not seek any earthly gain in the course of risking his life. By spiritualizing the temporal duties, Islam has had no other motives but strengthening the spiritual side of man, who in, this manner, far from seeking the material advantage of the material thing, aspires thereby to obtain only the pleasure of God. The Prophet has said: Ostentation is a sort of polytheism (shirk); and the reason as explained by Al-Ghazzali, is the following: if somebody worships or fasts for ostentation, it is shirk (polytheism), a worship of one's self, not of God Almighty; on the contrary, if one even cohabits with one's own wife - not for the carnal pleasure, but for performing the duty imposed by God, then that is an act of piety and devotion, meriting the pleasure of and reward from God, as the Prophet has observed (cf. Ibn Hanbal, V, 154, 167, 187, etc.)

Endnotes

1. p.b.u.h. is the short form for "peace be upon him" which is an expression used by Muslims to indicate reverence towards the holy Prophet Muhammad.

2. The tomb of the Prophet Zakariya alaihi-salam (may Allah be pleased with him), is located in the great Omayyad Mosque in Aleppo which is a city in northern Syria.

3. From "The Sayings of Muhammad" by Allama Sir Abdullah Al-Mamun Al-Suhrawardy, pg 41. Charles E. Tuttle Company, Boston 1992.

4. Ibid, pg. 42

5. 'The Proper Conduct of Marriage in Islam' (Chapter Adab-an-Nikah) from Book 12 of Ihya'ulum ad-din by Imam al-Ghazzali. This is an English translation from the original Arabic by Muhtar Holland and published byAl-Baz Publishing Inc.

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Appendix C - Adab an Nikah

Appendix C

This is a grammatically edited excerpt from the chapter 'Adab an-Nikah' from Imam Ghazzali's 'Ihya Ulum-id-din' translated by Fazlul-Karim. Also blended with this translation is an excerpt from 'The Proper Conduct of Marriage in Islam' and this is a translation of the same chapter by Muhtar Holland.

Benefits of marriage

There are five benefits: (1) to beget children, (2) to control sexual urges, (3) to obtain peace of mind, (4) to increase divine service, and (5) to gain rewards for duties to family. [Item (4) and (5) are not dealt with in this Appendix.]

(1) To beget children. This is the main purpose for marriage. The aim is to engender and preserve the human race. Four objectives are accomplished through procreation: - (i) to increase mankind (ii) Islam is propagated by increasing the number of followers of the Prophet, p.b.u.h. (iii) parents will hope to leave behind children who will pray for them (iv) and if a child dies before the parents, the prayers of the child in Paradise will be very beneficial for the parents.

The first objective is very subtle and not easily comprehended by man. It is a natural truth and the following is its proof. Take for example a landowner who has generously given a servant a large amount of seed and the tools for cultivation, and who has also given this servant land for cultivation. Now if the servant refuses to till this land and instead allows it to remain uncultivated, useless and dormant, and furthermore, if he also carelessly destroys the seeds, it is clear then that this servant will become an object of wrath by the landowner. Similarly God has created man and woman with the wherewithal to produce and raise children. The uterus is the fertile field and both the male and female organs are the tools for cultivation. He also created sexual passion in both the male and female for the bearing of children through the use of these organs. This is proof of God's design. The Prophet has clearly substantiated this when he said "Marry and keep a family". He who does not marry, destroys these seeds and allows these tools to lie useless and dormant and he thereby goes against God's wishes. Infanticide has also been prohibited by God for this reason.

From Muhtar Holland's Translation: [Pages 17 & 18 ]

If the sole motive for marriage were to ward off lust, the plague-stricken Mu'adh would hardly have cried: "Find me a wife, lest I meet Allah as a celibate!" You might perhaps object: "Surely Mu'adh had no expectation of children at that moment, so how do you explain his desire for marriage?" but to this I would reply as follows: The child is produced by sexual intercourse. Intercourse is brought about by the prompting of sexual appetite, which is an involuntary impulse. The only voluntary contribution a man can make is to procure the stimulus to sexual desire, and this can normally be anticipated. One who has contracted a marriage has therefore performed his duty and done what he had to do; the rest is beyond his own volition.

That is why marriage is recommended even for the impotent, for the stirring of desire is hidden and not susceptible to observation. Indeed, the recommendation to marry extends even to the totally castrated person who can never expect children, in much the same way as a bald man is recommended to pass the razor across his pate as others do (on Pilgrimage), following the example of the righteous ancestors. In the same vein, the practices known as ramal and idtiba are still recommended during the Pilgrimage. The original purpose of these was to demonstrate stamina in the face of the unbelievers, the imitation of this display of fortitude became the model conduct for later generations.

Such are the considerations in forming their severe disapproval of abstinence from marriage, even in cases were sexual appetite is enfeebled. [end of Muhtar Holland's translation]

(2) The second benefit of marriage

The second benefit of marriage is to be safe from the machinations of the devil and to satisfy lust and hence protect the private parts. The Prophet said: "If a man marries, half of his religion is saved. Fear God for the remaining half." The Prophet said: "Whoever among you is able to marry, should marry, and whoever is not able to marry, is recommended to fast, for fasting diminishes his sexual power." The pleasure which lies within sexual intercourse is an example of happiness in the afterlife. There is no benefit derived from a thing in which there is no pleasure.

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(3) The third benefit of marriage

Marriage brings peace of mind as love grows between the couple. Peace of mind is necessary for divine service. God says: "It is He Who has created you from a single person, and He has created from him his wife, in order that he might enjoy the pleasure of living with her." Hazrat Ali said: "Give peace to the mind because it becomes blind when it becomes disturbed." There is a Hadith which says that there are three special times for a wise man: - he speaks secretly with his Lord at one time, he takes account of his actions at another time, and he occupies himself with food and drink at another time. In another narration, a wise man is not desirous except in three matters: to earn his livelihood for the next world, to earn his livelihood for this world, and to taste the pleasure of lawful things. The Prophet said: "There is effort in every action and there is struggle in every effort. He who adopts struggle goes towards my Sunnah and guidance. The Prophet said: Upon complaint to Gabriel about the lessening of my sexual passion, he advised me to take Harisah. The Prophet said: Three things are dear to me among earthly matters - perfume, woman and prayer, the latter is coolness to my eyes. This comfort is necessary for peace of mind.

From Muhtar Holland's translation: [Pages 20-22 . . . Conclusion]

He who obeys his master out of the desire to please Him is not the same as one who obeys merely in quest of deliverance from the perils of this agency.

Passion and procreation are both divinely ordained, and there is a link between the two. It would be wrong to say that the purpose is pleasure and the child is a necessary by-product (as, for instance, relieving oneself is a necessary consequence of eating, but not an end in itself.) No, the begetting of children is the aim of nature and the divine Wisdom, while sexual appetite is merely an incentive thereto.

By my life, there is in sexual appetite yet another dispensation, apart from the impetus to procreate, namely the joy experienced in satisfying it. If only that delight were lasting, it would be unparalleled by any other joy. It gives a foretaste of the delights we are promised in Paradise, for the prospect of a bliss we had never tasted would fail to impress. The prospect of sexual intercourse would hardly stimulate the impotent, nor would the pleasures of kingship and dominion serve to excite the interest of the very young. One advantage of worldly pleasures is that the hope of enjoying them permanently in Paradise can act as a spur to the worship of Allah.

Consider this Wisdom, this Mercy, this divine Providence! See how two lives derive benefit through this one appetite: an outer life and an inner life. The outer life is the life a man leads through the continuance of his line, which constitutes a kind of survival, while the inner life is the Otherworldly life. The bliss [of sexual satisfaction], deficient because it is so ephemeral, thus stimulates a desire for perfect bliss, for bliss everlasting, and serves as an incentive to the worship which lead to its attainment. Desiring this so ardently, the creature finds it easier to persevere in the course that will bring him to such felicity in Paradise.

Relaxation and recreation for the soul [pg. 27 Muhtar Holland's Translation]

This [third benefit of marriage] is obtained by enjoying the company and sight of one's wife, and by shared amusement, whereby the heart is refreshed and strengthened in worship; for the lower self (nafs) is prone to boredom and inclined to shun duty as something unnatural to it. If constrained to persevere in something repugnant, it jibes and backs away, whereas if revived occasionally by pleasures it acquires new strength and vigor. In familiarity with women, one finds the relaxation to banish cares and to refresh the heart.

The souls of the pious need legitimate recreation, which is why the Exalted One said:

"That he may rest with her." [Qur'an 7:189]

[end of Muhtar Holland's translation]

Sexual etiquette in marriage

At the beginning of sexual intercourse, pronounce the name of God by reciting "Bismillah" and recite the Takbir and Tahlil after Chapter Ikhlas and say 'O God, if Thou takest out semen from my back, make it a good issue.' The Prophet said: 'In the name of Allah. O Allah! Protect us from Satan and also protect what you bestow upon us (i.e. the coming offspring) from Satan, and if it is destined that they should have a child then, Satan will never be able to harm that offspring." The result is that the devil will not be able to injure a child that is born from this intercourse.

Don't face the Ka'bah at the time of intercourse and cover your body and the body of your wife. The Prophet used to cover his head, close his mouth and say to his wife, 'Take peace.' There is a Hadith which says: When anyone of you comes to his wife, let him not fall suddenly upon her, but let him speak words of love to her and then kiss each other. The Prophet said: Let none of you fall suddenly upon his wife like a lower animal. Let him send the Envoy before cohabitation. Someone asked 'What is the Envoy O Prophet?' He said, 'kisses and words of love.' The Prophet said: In three matters, the weakness of a male is disclosed. Firstly if a lover meets his beloved, and then they separate without enquiring into their mutual condition and health; secondly, rejecting the honour which someone wishes to pay him [i.e., by rejecting a gift which was offered]; thirdly to engage in sexual intercourse with the wife or the female who is legally permitted, without talking to her or kissing her or by being unable to restrain the ejaculation of semen before that of his wife.

It is not commendable to cohabit with the wife on the first, middle and last days of the lunar month. It is commendable to cohabit on a Friday evening. After ejaculation, the husband should let his body lay some time upon his wife until she climaxes, as she is slower to climax. It is painful for her to be separated from her husband once her sexual passion has been aroused.

A young husband should enjoy sexual intercourse with his wife once every four days. To preserve the character of the wife, this may be increased or decreased. Sexual intercourse with the wife at the time of her menstruation is unlawful. However, it is lawful to enjoy her without sexual intercourse e.g. enjoy the region beneath the petticoat, or if there be such a need, even use the wife's hand for his ejaculation and stop short of actual copulation [in Arabic terminology, this is known as jima' bil yad, which means 'intercourse by hand.'] God says: "Your wives are a tilth unto you; so go to your tilth when and how you will." A man may keep company with his wife during her menstrual period for eating, resting/sleeping [without copulation] or other purposes. He is not obliged to avoid her.

Appendix C - Adab an-Nikah

Appendix C

This is a grammatically edited excerpt from the chapter 'Adab an-Nikah' from Imam Ghazzali's 'Ihya Ulum-id-din' translated by Fazlul-Karim. Also blended with this translation is an excerpt from 'The Proper Conduct of Marriage in Islam' and this is a translation of the same chapter by Muhtar Holland.

Benefits of marriage

There are five benefits: (1) to beget children, (2) to control sexual urges, (3) to obtain peace of mind, (4) to increase divine service, and (5) to gain rewards for duties to family. [Item (4) and (5) are not dealt with in this Appendix.]

(1) To beget children. This is the main purpose for marriage. The aim is to engender and preserve the human race. Four objectives are accomplished through procreation: - (i) to increase mankind (ii) Islam is propagated by increasing the number of followers of the Prophet, p.b.u.h. (iii) parents will hope to leave behind children who will pray for them (iv) and if a child dies before the parents, the prayers of the child in Paradise will be very beneficial for the parents.

The first objective is very subtle and not easily comprehended by man. It is a natural truth and the following is its proof. Take for example a landowner who has generously given a servant a large amount of seed and the tools for cultivation, and who has also given this servant land for cultivation. Now if the servant refuses to till this land and instead allows it to remain uncultivated, useless and dormant, and furthermore, if he also carelessly destroys the seeds, it is clear then that this servant will become an object of wrath by the landowner. Similarly God has created man and woman with the wherewithal to produce and raise children. The uterus is the fertile field and both the male and female organs are the tools for cultivation. He also created sexual passion in both the male and female for the bearing of children through the use of these organs. This is proof of God's design. The Prophet has clearly substantiated this when he said "Marry and keep a family". He who does not marry, destroys these seeds and allows these tools to lie useless and dormant and he thereby goes against God's wishes. Infanticide has also been prohibited by God for this reason.

From Muhtar Holland's Translation: [Pages 17 & 18 ]

If the sole motive for marriage were to ward off lust, the plague-stricken Mu'adh would hardly have cried: "Find me a wife, lest I meet Allah as a celibate!" You might perhaps object: "Surely Mu'adh had no expectation of children at that moment, so how do you explain his desire for marriage?" but to this I would reply as follows: The child is produced by sexual intercourse. Intercourse is brought about by the prompting of sexual appetite, which is an involuntary impulse. The only voluntary contribution a man can make is to procure the stimulus to sexual desire, and this can normally be anticipated. One who has contracted a marriage has therefore performed his duty and done what he had to do; the rest is beyond his own volition.

That is why marriage is recommended even for the impotent, for the stirring of desire is hidden and not susceptible to observation. Indeed, the recommendation to marry extends even to the totally castrated person who can never expect children, in much the same way as a bald man is recommended to pass the razor across his pate as others do (on Pilgrimage), following the example of the righteous ancestors. In the same vein, the practices known as ramal and idtiba are still recommended during the Pilgrimage. The original purpose of these was to demonstrate stamina in the face of the unbelievers, the imitation of this display of fortitude became the model conduct for later generations.

Such are the considerations in forming their severe disapproval of abstinence from marriage, even in cases were sexual appetite is enfeebled. [end of Muhtar Holland's translation]

(2) The second benefit of marriage

The second benefit of marriage is to be safe from the machinations of the devil and to satisfy lust and hence protect the private parts. The Prophet said: "If a man marries, half of his religion is saved. Fear God for the remaining half." The Prophet said: "Whoever among you is able to marry, should marry, and whoever is not able to marry, is recommended to fast, for fasting diminishes his sexual power." The pleasure which lies within sexual intercourse is an example of happiness in the afterlife. There is no benefit derived from a thing in which there is no pleasure.

(3) The third benefit of marriage

Marriage brings peace of mind as love grows between the couple. Peace of mind is necessary for divine service. God says: "It is He Who has created you from a single person, and He has created from him his wife, in order that he might enjoy the pleasure of living with her." Hazrat Ali said: "Give peace to the mind because it becomes blind when it becomes disturbed." There is a Hadith which says that there are three special times for a wise man: - he speaks secretly with his Lord at one time, he takes account of his actions at another time, and he occupies himself with food and drink at another time. In another narration, a wise man is not desirous except in three matters: to earn his livelihood for the next world, to earn his livelihood for this world, and to taste the pleasure of lawful things. The Prophet said: "There is effort in every action and there is struggle in every effort. He who adopts struggle goes towards my Sunnah and guidance. The Prophet said: Upon complaint to Gabriel about the lessening of my sexual passion, he advised me to take Harisah. The Prophet said: Three things are dear to me among earthly matters - perfume, woman and prayer, the latter is coolness to my eyes. This comfort is necessary for peace of mind.

From Muhtar Holland's translation: [Pages 20-22 . . . Conclusion]

He who obeys his master out of the desire to please Him is not the same as one who obeys merely in quest of deliverance from the perils of this agency.

Passion and procreation are both divinely ordained, and there is a link between the two. It would be wrong to say that the purpose is pleasure and the child is a necessary by-product (as, for instance, relieving oneself is a necessary consequence of eating, but not an end in itself.) No, the begetting of children is the aim of nature and the divine Wisdom, while sexual appetite is merely an incentive thereto.

By my life, there is in sexual appetite yet another dispensation, apart from the impetus to procreate, namely the joy experienced in satisfying it. If only that delight were lasting, it would be unparalleled by any other joy. It gives a foretaste of the delights we are promised in Paradise, for the prospect of a bliss we had never tasted would fail to impress. The prospect of sexual intercourse would hardly stimulate the impotent, nor would the pleasures of kingship and dominion serve to excite the interest of the very young. One advantage of worldly pleasures is that the hope of enjoying them permanently in Paradise can act as a spur to the worship of Allah.

Consider this Wisdom, this Mercy, this divine Providence! See how two lives derive benefit through this one appetite: an outer life and an inner life. The outer life is the life a man leads through the continuance of his line, which constitutes a kind of survival, while the inner life is the Otherworldly life. The bliss [of sexual satisfaction], deficient because it is so ephemeral, thus stimulates a desire for perfect bliss, for bliss everlasting, and serves as an incentive to the worship which lead to its attainment. Desiring this so ardently, the creature finds it easier to persevere in the course that will bring him to such felicity in Paradise.

Relaxation and recreation for the soul [pg. 27 Muhtar Holland's Translation]

This [third benefit of marriage] is obtained by enjoying the company and sight of one's wife, and by shared amusement, whereby the heart is refreshed and strengthened in worship; for the lower self (nafs) is prone to boredom and inclined to shun duty as something unnatural to it. If constrained to persevere in something repugnant, it jibes and backs away, whereas if revived occasionally by pleasures it acquires new strength and vigor. In familiarity with women, one finds the relaxation to banish cares and to refresh the heart.

The souls of the pious need legitimate recreation, which is why the Exalted One said:

"That he may rest with her." [Qur'an 7:189]

[end of Muhtar Holland's translation]

Sexual etiquette in marriage

At the beginning of sexual intercourse, pronounce the name of God by reciting "Bismillah" and recite the Takbir and Tahlil after Chapter Ikhlas and say 'O God, if Thou takest out semen from my back, make it a good issue.' The Prophet said: 'In the name of Allah. O Allah! Protect us from Satan and also protect what you bestow upon us (i.e. the coming offspring) from Satan, and if it is destined that they should have a child then, Satan will never be able to harm that offspring." The result is that the devil will not be able to injure a child that is born from this intercourse.

Don't face the Ka'bah at the time of intercourse and cover your body and the body of your wife. The Prophet used to cover his head, close his mouth and say to his wife, 'Take peace.' There is a Hadith which says: When anyone of you comes to his wife, let him not fall suddenly upon her, but let him speak words of love to her and then kiss each other. The Prophet said: Let none of you fall suddenly upon his wife like a lower animal. Let him send the Envoy before cohabitation. Someone asked 'What is the Envoy O Prophet?' He said, 'kisses and words of love.' The Prophet said: In three matters, the weakness of a male is disclosed. Firstly if a lover meets his beloved, and then they separate without enquiring into their mutual condition and health; secondly, rejecting the honour which someone wishes to pay him [i.e., by rejecting a gift which was offered]; thirdly to engage in sexual intercourse with the wife or the female who is legally permitted, without talking to her or kissing her or by being unable to restrain the ejaculation of semen before that of his wife.

It is not commendable to cohabit with the wife on the first, middle and last days of the lunar month. It is commendable to cohabit on a Friday evening. After ejaculation, the husband should let his body lay some time upon his wife until she climaxes, as she is slower to climax. It is painful for her to be separated from her husband once her sexual passion has been aroused.

A young husband should enjoy sexual intercourse with his wife once every four days. To preserve the character of the wife, this may be increased or decreased. Sexual intercourse with the wife at the time of her menstruation is unlawful. However, it is lawful to enjoy her without sexual intercourse e.g. enjoy the region beneath the petticoat, or if there be such a need, even use the wife's hand for his ejaculation and stop short of actual copulation [in Arabic terminology, this is known as jima' bil yad, which means 'intercourse by hand.'] God says: "Your wives are a tilth unto you; so go to your tilth when and how you will." A man may keep company with his wife during her menstrual period for eating, resting/sleeping [without copulation] or other purposes. He is not obliged to avoid her.

Appendix B - Introduction to Islam - Dr. M. Hamidullah

Appendix B

Excerpt from: "Introduction to Islam" by Dr. M. Hamidullah

402. It is true that Islam permits polygamy, but on this point Muslim law is more elastic and more in harmony with the requirements of society than the other systems of law which do not permit polygamy in any case. Supposing there is a case in which a woman has young children, and falls chronically ill, becoming incapable of doing the household work. The husband has no means of employing a maid-servant for the purpose, not to speak of the natural requirements of conjugal life. Supposing also that the sick woman gives her consent to her husband to take a second wife, and that a woman is found who agrees to marry the individual in question. Western law would rather permit immorality than a legal marriage to bring happiness to this afflicted home.

403. In fact, Muslim law is nearer to reason. For, it admits polygamy when a woman herself consents to such a kind of life. The law does not impose polygamy, but only permits it in certain cases. We have just remarked that it depends solely on the agreement of the woman. This is true of the first wife as well as the second one in prospect. It goes without saying that the second woman may refuse to marry a man who has already one wife; we have seen that no one can force a woman to enter into a marriage tie without her own consent. If the woman agrees to be a "co-wife" it is not the law which should be considered as cruel and unjust with regard to women and as favouring only men. As to the first wife, the act of polygamy depends on her. For, at the time of her marriage, she may demand the acceptance and insertion, in the document of the nuptial contract, or the clause that her husband would practise monogamy. Such a condition is as valid as any other condition of a legal contract. If a woman does not want to utilize this right of hers, it is not legislation which would oblige her to do that. We have just spoken of exceptional cases; and the law must have possible remedies. Polygamy is not the rule, but an exception; and this exception has multifarious advantages, social as well as other - the details would be burdensome here - and Islamic law need not be shy of this elasticity.

404. In the religious law of antiquity, there is no restriction to the number of wives a man may have. All the Biblical prophets were polygamous. Even in Christianity which has become synonymous with monogamy, Jesus Christ himself never uttered a word against polygamy; on the other hand, there are eminent Christian theologians, like Luther, Malanchthon, Bucer, etc., who would not hesitate to deduce the legality of polygamy from the parable of the virgins spoken of in the Gospel of Matthew (25:1-12) for Jesus Christ envisages there the possibility of the marriage of one man with as many as ten girls simultaneously. If the Christians do not want to profit by the permissions (which the founder of their religion seems to have given them), the law is not changed for all that. This is true of the Muslims also, whose law is moreover the only one in history which expressly limits the maximum permissible number of polygamous wives. (For Christian theory and practice, as well as for general discussion, cf. also Encyclopedia Britannica, under the articles, Marriage, and Polygamy; Westermarck, History of Human Marriage, 3 Vols.)

***

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In a delightful report about how Imam Abu Hanifah received his name (his original name was Numan bin Thaabit bin Zuta bin Mah), an account of why the wife is forbidden to take more than one husband is recounted. 'Abu Hanifah' is an unusual name because it means 'the father of Hanifah', and Hanifah was his daughter. It was not the custom in those days to do this. Normally, the name would be 'the father of the name of a son.' How this came about is quite edifying. One day the great Imam Abu Hanifah was asked a question that, for the first time in his illustrious career, he was unable to answer. The question was, "Why were women forbidden to marry more than one husband at a time?" To make a long story short, Abu Hanifah's daughter said that she knew the answer and would solve this question if her father would make a promise to her that if she succeeded in solving this problem, he would then assure her a place in history. Abu Hanifah agreed. So she gathered a group of women together and gave each of them a cup. Then she brought in a large bowl of milk and asked each of them to dip their cups in the milk and to fill their cups. They did so. She then asked them to pour back the milk into the bowl. They did this too. She then asked them to re-fill their cups taking back only their own milk that they had poured into the bowl. This, obviously, was impossible to do. Hanifah had clearly demonstrated the kind of predicament that would be created if a woman had several husbands. With more than one husband, if she were to become pregnant, she would have exceptional difficulties determining who the actual father was. Identifying parentage and lineage would then be insurmountable for the offspring. Imam Abu Hanifah was so pleased with her answer that he took the name 'Abu Hanifah', 'the father of Hanifah', so his daughter did indeed earn a place in history.

Marriages of the Holy Prophet - Appendix A

Appendix A

From "Life of Muhammad" by A.H. Hamid Siddiqui. Hilal Publications, Calcutta 1981. Pages 243-247.

Marriages of the Holy Prophet

"He was hardly twenty-five years of age when he married Khadijah, who was fifteen years older than himself. It was with her and her alone that he passed all the years of his youth and manhood until she died three years before Hijra, when he was already a man of fifty. After the sad demise of Khadijah, he again went in for a widow, this time a helpless one in great distress. She was one of the earliest converts to Islam who had suffered many hardships for the cause of Truth.

The Holy Prophet married A'ishah, the daughter of his devoted friend Abu Bakr. She was the only virgin wife of Muhammad (peace be upon him).

Events took a very serious turn in Medina. The enmity of the Quraysh resulted in armed battles in which so many of the noble Muslims fell as martyrs. It was, therefore, the bounden duty of the Holy Prophet and his companions to alleviate the sufferings of the widows and the orphans who had been deprived of their husbands and fathers. Muhammad (peace be upon him) undertook the major burden on himself and married Hafsa, daughter of 'Umar, whose husband had died in the battle of Badr. It was on this ground of clemency and compassion that the Holy Prophet married Zaynab, the daughter of Khuzaimah, who had been deprived of her husband in Uhud. Her parents were non-Muslims living in Mecca and after the martyrdom of her husband, there was none to take care of her. The next lady to enter the hospitable household of the Holy Prophet was Umm Salamah whose husband had received fatal injuries in the battle of Uhud and died leaving behind a pregnant widow and a daughter. The Prophet was moved by her pitiable condition and honoured her by taking her as his wife. The events relating to the marriage of Zaynab bint Jahsh have been discussed in great detail in the foregoing pages and it has been established that this marriage was governed by some important social considerations, i.e. to obliterate the customs of adoptive affinity and also to remove the false notion then prevalent in society that the divorce of a noble lady by a freed slave undermined her prestige.

Besides these widows of his faithful followers, whom it fell to his lot to take under his protection and share their sufferings and sorrows, the Holy Prophet also took three widows of his enemies in marriage. The entry of these three ladies, Juwayriyah, Maymuna and Safiyyah (may Allah be pleased with them) in the house of the Holy Prophet, became the means whereby relations with various tribes were cemented and this is how hostilities came to an end.

It is quite evident that the marriages of the Holy Prophet were governed mainly by the feeling of compassion for the widows of his faithful followers, who had no means to fall back upon after they were bereft of the love and care of their husbands. This fact has been acknowledged even by the critics of the Prophet. "It would be remembered, however," says Bosworth Smith, "that most of Muhammad's marriages may be explained, at least, as much by his pity for the forlorn condition of the persons concerned, as by other motives."

Other marriages were contacted from the motives of policy, in order to conciliate the heads of rival factions.

Then there was also one more consideration, in no way less important than those discussed earlier, which led to these marriages. Muhammad (peace be upon him) was the bearer of God's message not only for men, but also for women. The womenfolk needed the prophetic guidance, training and instruction in the same way as the males. The Holy Prophet was fully cognizant of the need of Muslim society. He had, therefore, in the best interest of the Ummah, endeavored to create a new leadership amongst women, which, like its counterpart amongst men could, by precept and example, help the formation of a new type of womanhood representing the teachings of Islam. How could this objective be achieved without first preparing the most perfect specimen of Muslim womanhood. The Holy Prophet allowed some women, belonging to different social groups, having different tastes and tendencies and different intellectual standards to enter his household as his wives and then by his close personal contact, nurture and train their God-given faculties so perfectly in accordance with the teachings of Islam that they could serve as pillars of light not only for the womenfolk of the Islamic commonwealth, but for the whole of womankind. One or two woman could not undertake this heavy responsibility. A whole group was required to meet this need.

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Moreover, there is a good deal of difference in the nature of training essential for male and female. Man's life is dominated by social activities, whereas the natural sphere of woman's work is primarily her home. It is the wife alone who shares with the husband even the most secret affairs of life. The Holy Prophet could not prepare the specimen of Islamic womanhood unless he allowed some ladies to enter the innermost chambers of his domestic life. In view of the teachings of Islam, with regard to seclusion of sexes, only the noble wives of the Holy Prophet could be accommodated on this plane and mankind owes a deep debt of gratitude to these noble ladies that they communicated to us most faithfully, the sacred account of the Prophet's private life, which, like his public career, had so many facets and has been made a model pattern for the believers, both men and women. The injunction of the Qur'an: 'Verily in the Apostle of Allah, you have the best example' (33:2) covers not only one aspect of his sacred life, but his whole life . It was with a view to achieving this objective, i.e., the authentic transmission of the Prophet's home life to the people that a few noble ladies were made to enter his house as his wives.

The Qur'anic verse: 'It is not allowed to take wives after this, nor to change them for others (33:52) implies that the Holy Prophet, like all his other acts, contacted those marriages perfectly in accordance with the will of the Lord. There was a divine purpose behind them and when it was achieved, a restriction was place upon him.

That the Prophet married these ladies as a religious necessity can well be judged from the fact that he spent his youth in the company of one wife, Khadijah only. At the age of forty he was commissioned as a Prophet, and during the first twelve years of his prophethood, when he had only to instil in the minds of the people the fundamentals of faith, i.e., Oneness of God, apostlehood of Muhammad, life after death, he did not feel the necessity of marrying any other lady. After the death of Khadijah, he married Sawda, a widow of advanced age. But with the migration to Medina when Islamic society was established, the Muslims were required to conform their social and personal behaviour to the teachings of Islam, revelations for practical guidance in all walks of life came from Allah. These had to be explained by the life example of the holy Prophet. There was not one problem, but numerous problems concerning all phases of life that needed solving at every step. How the holy Prophet solved them must be made known to the people as it is also an integral part of the faith for 'he does not speak of his own desire' (Qur'an 53:3) It is God who speaks through him in whatever he utters by way of spiritual guidance or practical legislation. Now, whatever the Holy Prophet said or did in public could easily be conveyed to the other people for their guidance. But what about his private life which was equally important and divinely inspired and had to serve as an example for the Believers? It is through the noble wives of the holy Prophet that the Muslims learnt the teachings of Islam in their personal concerns. It was not an ordinary work, but an important task of vast magnitude which was admirably accomplished by these pious ladies. (Allah be pleased with them). How can these facts be justifiably ignored in the matter of Muhammad's marriages?

It is strange indeed that the western critics of Islam and of the holy Prophet in their sordid endeavors to malign Muhammad (peace be upon him) close their eyes to all those illuminating facts which prove that his was a life of perfect sublimity and single-minded devotion to Allah, absolutely free from the taint of base desires. It is narrated on the authority of Jabir b. 'Abd Allah that Abu Jahl and some of the chiefs of the Quraysh approached the holy Prophet and said:

" If you are anxious for leadership, we are prepared to declare you our leader, if you need riches, we would collect for you an enormous amount of wealth that will suffice not only for you but even for your descendants; if you are impelled by sexual urge, you may choose ten beautiful damsels out of the whole tribe of Quraysh. The holy Prophet kept silent and did not utter a word. When their talks concluded, the holy Prophet recited the following verse of the Qur'an:

Ha Mim! A revelation from the Beneficent, the Merciful; A Book of which the verses are made plain, an Arabic Qur'an for people who know and the bearer of glad tidings and a warner: Yet most of them turn aside so that they hearken not. [Qur'an 41:4-4]

The holy Prophet recited these verses of the Qur'an and concluded them with the following verse:

Then if they still turn away, say thou: I warn you of calamity of the 'Ad and Thamud. [Qur'an 51: 13]

Even this single event is enough to prove Muhammad's immense love for Allah, his devotion to his sacred mission and the insignificance in his eyes the worldly pleasures. Allurement could not distract him, even for a moment, form the noble cause for which he stood and suffered all kinds of hardships and privations. No opportunity could be more attractive than that this offered by the chiefs of Quraysh for the satisfaction of sensuous pleasures, if he were so inclined."

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