Addicted to pornography

I have a friend who uses the internet and goes to pornographic websites. What is the shar’i ruling on that, and how can I help him to keep away from such things?.
Praise be to Allaah.

It is not permissible to look at pornographic pictures that show the charms of women, either on internet web sites or in newspapers or magazines etc. That is because looking at them is a means of enjoying them and knowing the beauty of the woman in the picture.

This may also be a means that leads to something haraam, so it is also regarded as haraam, because the means come under the same rulings as the ends.

Fataawa al-Lajnah al-Daa’imah, 2424.

Many people take the matter of looking at pictures of non-mahram women lightly, on the grounds that these are just pictures and are not real. But this is a very serious matter, because it inevitably tempts a man to try to look at the woman directly. Allaah says (interpretation of the meaning):

“Tell the believing men to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts). That is purer for them”

[al-Noor 24:30]

Majmoo’ Fataawa wa Rasaa’il Ibn ‘Uthaymeen, 1/268
You can help your friend to keep away from these things by always advising him and making him fear Allaah, and reminding him that Allaah is always watching him and that nothing is hidden from Him. And remind him of the blessings that Allaah has bestowed upon him, such as giving him eyes with which to see things that will benefit him, and He has forbidden him to use them to look at things that He has forbidden. Remind him that Allaah will question him about that, hence Allaah concludes the verse referred to above with the words (interpretation of the meaning):

“Verily, Allaah is All-Aware of what they do”

[al-Noor 24:30]

And Allaah says (interpretation of the meaning):

“Verily, the hearing, and the sight, and the heart of each of those ones will be questioned (by Allaah)”

[al-Isra’ 17:36]

If a wise man thinks about it, when he is looking at these haraam pictures, he will realize that there is nothing behind these glances but loss, pain and sorrow, because he cannot really get what he sees in these pictures.

The poet spoke the truth when he said:

“When you give free rein to your eyes, this will cause great pain to your heart.

You will see what you cannot have, and you will feel frustration because you do not have some of what you see.”

So it is clear that there is nothing to be gained from these pictures except the wrath of Allaah, and wasting time and money on things that are not pleasing to Him, and tormenting yourself.

The Muslim has to seek chastity by means of marriage, and try his best to achieve that.

He should also give up bad company who may have a bad effect on him and encourage him to go to these bad web sites.

He should also keep himself busy with things that will benefit him in both religious and worldly terms, such as memorizing the Book of Allaah, attending gatherings of dhikr, and going to useful websites that contain sound knowledge.


Islam Q&A

Masturbating........

I have a question which I am shy to ask but another sister who has come to Islam recently wants an answer to and I do not have an answer (with dilals from the Qur'an and Sunnah). I hope you can help and I hope Allah will for give me if it is inappropriate but as Muslims we should never be shy in seeking knowledge. Her question was "Is it permissible in Islam to masturbate?".
May Allah increase us all in knowledge
Praise be to Allaah.

Masturbation (for both men and women) is haraam (forbidden) in Islam based on the following evidence:

First from the Qur’aan:

Imam Shafi’i stated that masturbation is forbidden based on the following verses from the Qur’aan (interpretation of the meaning):

"And those who guard their chastity (i.e. private parts, from illegal sexual acts). Except from their wives or (the captives and slaves) that their right hands possess, - for them, they are free from blame. But whoever seeks beyond that, then those are the transgressors." 23.5-7 Here the verses are clear in forbidding all illegal sexual acts (including masturbation) except for the wives or that their right hand possess. And whoever seeks beyond that is the transgressor.

"And let those who find not the financial means for marriage keep themselves chaste, until Allah enriches them of His bounty." 24.33. This verse also clearly orders whoever does not have the financial means to marry to keep himself chaste and be patient in facing temptations (including masturbation) until Allah enriches them of His bounty.

Secondly, from the sunnah of the Prophet (peace be upon him):

Abdullaah ibn Mas’ood said, "We were with the Prophet while we were young and had no wealth whatsoever. So Allaah’s Messenger said, "O young people! Whoever among you can marry, should marry, because it helps him lower his gaze and guard his modesty (i.e. his private parts from committing illegal sexual intercourse etc.), and whoever is not able to marry, should fast, as fasting diminishes his sexual power." Bukhari:5066. The hadeeth orders men who are not able to marry to fast despite the hardship encountered in doing so, and not to masturbate despite the ease with which it can be done.

There are additional evidences that can be cited to support this ruling on masturbation, but due to the limited space we will not go through them here. Allaah knows what is best and most correct.

As for curing the habit of masturbation, we recommend the following suggestions:

1) The motive to seek a cure for this problem should be solely following Allaah’s orders and fearing His punishment.

2) A permanent and quick cure from this problem lies in marriage as soon as the person is able, as shown in the Prophet’s hadeeth.

3) Keeping oneself busy with what is good for this world and the hereafter is essential in breaking this habit before it becomes second nature after which it is very difficult to rid oneself of it.

4) Lowering the gaze (from looking at forbidden things such as pictures, movies etc.) will help suppress the desire before it leads one to commit the haraam (forbidden). Allaah orders men and women to lower their gaze as shown in the following two verses and in the Prophet’s hadeeth (interpretations of the meanings):

"Tell the believing men to lower their gaze (from looking at forbidden things) and protect their private parts (from illegal sexual acts, etc.). That is purer for them. Verily, Allah is all-aware of what they do. And tell the believing women to lower their gaze (from looking at forbidden things) and protect their private parts (from illegal sexual acts, etc.) ..... " 24.30-31

Allaah’s messenger said: "Do not follow a casual (unintentional) look (at forbidden things) with another look." Al-Tirmidhi 2777. This is a general instruction by the Prophet to abstain from all that may sexually excite a person because it might lead him/her to commit the haraam (forbidden).

5) Using one’s available leisure time in worshipping Allaah and increasing religious knowledge.

6) Being cautious not to develop any of the medical symptoms that may result from masturbation such as weak eyesight, weak nervous system, and/or back pain. More importantly, feeling of guilt and anxiety that can be complicated by missing obligatory prayers because of the need to shower (ghusl) after every incidence of masturbation.

7) Avoiding the illusion that some youth have that masturbation is permissible because it prevents them from committing illegal sexual acts such as fornication or even homosexuality.

8) Strengthening one’s willpower and avoiding spending time alone as recommended by the Prophet when he said "Do not spend the night alone" Ahmad 6919.

9) Following the Prophet’s aforementioned hadeeth and fast when possible, because fasting will temper one’s sexual desire and keep it under control. However, one should not overreact and swear by Allaah not to return to the act because if one does not honor one’s promise, one would be facing the consequences of not living up to one’s oath to Allaah. Also, note that medication to diminish one’s sexual desire is strictly prohibited because it might permanently affect one’s sexual ability.

10) Trying to follow the Prophet’s recommendation concerning the etiquette of getting ready for bed, such as reading well-known supplications, sleeping on the right side, and avoiding sleeping on the belly (the Prophet forbade sleeping on the belly).

11) Striving hard to be patient and chaste, because persistence will eventually, Allaah willing, lead to attaining those qualities as second nature, as the Prophet explains in the following hadeeth:
"Whoever seeks chastity Allaah will make him chaste, and whoever seeks help from none but Allaah, He will help him, and whoever is patient He will make it easy for him, and no one has ever been given anything better than patience." Bukhari:1469.

12) Repenting, asking forgiveness from Allaah, doing good deeds, and not losing hope and feeling despair are all prerequisites to curing this problem. Note that losing hope is one of the major sins punishable by Allaah.

13) Finally, Allaah is the Most Merciful and He always responds to whoever calls on Him. So, asking for Allah’s forgiveness will be accepted, by His will.

Wallahu a’lam. And Allah knows what is best and most correct.

Sheikh Muhammed Salih Al-Munajjid

http://islamqa.com/en/ref/329/masturbating

Kissing the wife in front of children

What amount of affection can a husband and wife display in front of their children . Can they hug, kiss lightly, hold hands in front of their children?.
Praise be to Allaah.

The Islamic ruling on this matter is as follows:

Firstly: If this hugging and kissing is of the type that takes place between husband and wife when they are alone, then it is not permissible to do it in front of the children whether they are little or big. Allaah says (interpretation of the meaning):

“O you who believe! Let your slaves and slave‑girls, and those among you who have not come to the age of puberty ask your permission (before they come to your presence) on three occasions: before Fajr (morning) Salaah (prayer), and while you put off your clothes for the noonday (rest), and after the ‘Isha’ (night) Salaah (prayer). (These) three times are of privacy for you; other than these times there is no sin on you or on them to move about, attending to each other. Thus Allaah makes clear the Ayaat (the Verses of this Qur’aan, showing proofs for the legal aspects of permission for visits) to you. And Allaah is All‑Knowing, All‑Wise.

59. And when the children among you come to puberty, then let them (also) ask for permission, as those senior to them (in age). Thus Allaah makes clear His Ayaat (Commandments and legal obligations) for you. And Allaah is All‑Knowing, All‑Wise”

[al-Noor 24:58-59]

Ibn Katheer said: Here servants and children are commanded not to intrude upon the adults of the household at these times, lest the man be in a position of intimacy with his wife and so on. (3/401).

If children are obliged to seek permission lest they see something of that which takes place between husband and wife, then what about doing such things openly in a deliberate manner? Look at the etiquette that was observed in the household of the Prophet (peace and blessings of Allaah be upon him) and how the Sahaabah (may Allaah be pleased with them) transmitted the details of his life.

The following was narrated from the Prophet (peace and blessings of Allaah be upon him) concerning that:

It was narrated from Kurayb the freed slave of ‘Abd-Allaah ibn ‘Abbaas that ‘Abd-Allaah ibn ‘Abbaas told him that he stayed overnight with Maymoonah, the wife of the Prophet (peace and blessings of Allaah be upon him), who was his maternal aunt. He said: I lay my head on the end of the pillow and the Messenger of Allaah (peace and blessings of Allaah be upon him) and his wife placed their heads on its side. The Messenger of Allaah (peace and blessings of Allaah be upon him) slept until midnight, or shortly before or after, then the Messenger of Allaah (peace and blessings of Allaah be upon him) woke and started to rub the sleep from his eyes with his hands. Then he recited the last ten verses of Aal ‘Imraan…

Narrated by al-Bukhaari, 4571; Muslim, 763.

Al-Nawawi (may Allaah have mercy on him) said: This indicates that it is permissible for a man to sleep alongside his wife without being intimate with her in the presence of one of her mahrams, even if he has reached the age of discernment. Al-Qaadi said: In some versions of this hadeeth it says: Ibn ‘Abbaas said: I stayed overnight with my maternal aunt one night when she was menstruating. Even though the isnaad of this version is not saheeh, it contains a very interesting idea, because Ibn ‘Abbaas would not have asked to stay overnight on a night when the Prophet (peace and blessings of Allaah be upon him) may have wanted to be intimate with his wife, and his father would not have sent him there unless he knew that the Prophet (peace and blessings of Allaah be upon him) would have no need to be intimate with his wife – because it is well known that he would not have been intimate with her when Ibn ‘Abbaas was there sharing the same pillow with them and he was watching to see what the Prophet (peace and blessings of Allaah be upon him) did, and he did not sleep or he only slept a little.

Sharh Muslim, 6/46

In addition, doing such things openly is an action that is contrary to honour and decency.

Al-Maawardi said: Honour and decency means making sure that one’s deeds befit the circumstances so that no deeds may appear abhorrent or blameworthy.

Adab al-Dunya wa’l-Deen, 392.

The negative effects that such behaviour has on the children’s upbringing is sufficient reason not to do it, for children are created with the natural instinct to imitate their parents in all their affairs. So there is the fear that one of them may try to do that out of ignorance and a lack of understanding of what he is doing, and this is bad enough. Moreover there is no guarantee that small children talk to others about what they have seen, and it is obvious that this will cause embarrassment and loss of geerah (protective jealousy)

Secondly: If the affection that the husband and wife show in front of the children is of the kind that is usually shown, namely compassion, kindness and care, which will fill the house with peace and respect and happiness, especially on occasions such as Eid etc, that is permissible.

Showing that kind of affection will have an effect on the children’s peace of mind and will make them sense that there is mutual understanding and harmony in their family. There is nothing wrong with showing that kind of affection, but only as much as is necessary and without doing anything that is forbidden. And Allaah knows best.


Islam Q&A

http://islamqa.com/en/ref/31773/kissing

why it is forbidden to have intercourse with wife when she is menstruating

What is the wisdom behind the prohibition on having intercourse with one's wife when she is menstruating or bleeding following childbirth? If the reason for the prohibition is the blood because it is impure, then is it permissible to have intercourse using a barrier like a condom?. What is the wisdom behind the prohibition on having intercourse with one's wife when she is menstruating or bleeding following childbirth? If the reason for the prohibition is the blood because it is impure, then is it permissible to have intercourse using a barrier like a condom?. Islam Q&A

Praise be to Allaah.

Allaah has forbidden men to have intercourse with their wives in the vagina at the time of menstruation.

The Qur’aan clearly stated the reason for this prohibition, which is that menstruation is adha (a harmful thing). Allaah says (interpretation of the meaning):

“They ask you concerning menstruation. Say: that is an Adha (a harmful thing for a husband to have a sexual intercourse with his wife while she is having her menses), therefore, keep away from women during menses”
[al-Baqarah 2:222]

Scientific studies in this field have disclosed to us some of the harm that is referred to in this verse, but they have not managed to describe all the harms that are referred to in the Qur’aanic text.

Dr. Muhiy al-Deen al-‘Alabi said: “It is essential to refrain from having intercourse with a menstruating women because doing so leads to an increase in the flow of menstrual blood, because the veins of the uterus are congested and prone to rupture, and get damaged easily; and the wall of the vagina is also susceptible to injury, so the likelihood of inflammation is increased, which leads to inflammation in the uterus and in the man’s penis, because of the irritation that occurs during intercourse. Having intercourse with a menstruating woman may also be off-putting to both the man and his wife, because of the presence and smell of blood, which may make the man impotent (i.e., uninterested in sex).

Dr. Muhammad al-Baar said, speaking of the harm that may be caused to the menstruating woman: The lining of the uterus is shed during menstruation, and the uterus is scarred as a result, just like when the skin is flayed. So it is vulnerable to bacteria and the introduction of the bacteria that are to be found at the tip of the penis poses a great danger to the uterus.

Hence the penetration of the penis into the vagina at the time of menstruation is no more than the introduction of germs at a time when the body is unable to fight them.

Dr. al-Baar thinks that the harm is not limited to what he describes of the introduction of germs into the uterus and vagina which is difficult to treat, rather it also extends to other things, namely:

1. The spread of infection to the fallopian tubes, which may then become blocked, which in turn may lead to infertility or ectopic pregnancy, which is the most dangerous kind of pregnancy.

2. The spread of infection to the urethra, bladder and kidneys; diseases of the urinary tract are usually serious and chronic.

3. Increase of germs in the menstrual blood, especially gonorrhea germs.

The menstruating woman is also in a physical and psychological state that is not conducive to intercourse, so if it takes place it will harm her a great deal and cause her pains during her period, as Dr. al-Baar said:

1. Menstruation is accompanied by pains, the severity of which varies from one woman to another. Most women experience pains in the back and lower abdomen. For some women the pain is unbearable and has to be treated with medication and painkillers.

2. Many woman suffer depression and stress during their period, especially at the beginning, and their mental and intellectual state is at the lowest level during menstruation.

3. Some women suffer migraines just before their period starts, and the pain is severe and causes visual disturbances and vomiting.

4. Women’s sexual desire decreases, and many woman have no interest at all in sex during their periods. The entire reproductive system is in a state that is akin to sickness, so intercourse at this time is not natural and serves no purpose, rather it can cause a great deal of harm.

5. A woman’s temperature drops during menstruation, as does her pulse and blood pressure, which makes her feel dizzy, exhausted and lethargic.

Dr. al-Baar also mentions that the harm is not only caused to the woman by having intercourse with her, rather the man is also affected by this action, which may cause infection in his reproductive system which may lead to sterility as a result. The severe pains suffered as a result of this infection may be even worse than the sterility it causes.

And there are many other harmful effects, some of which have not yet been discovered, but Allaah has referred to them when He said (interpretation of the meaning):

“Say: that is an Adha (a harmful thing for a husband to have a sexual intercourse with his wife while she is having her menses), therefore, keep away from women during menses and go not unto them till they are purified (from menses and have taken a bath)”

[al-Baqarah 2:222]

Allaah has described it as adha, a harmful thing both for the wife and for the husband, and other harmful effects about which Allaah knows best.

Thus it becomes clear that the prohibition on intercourse at the time of menstruation is not just because of the blood, rather it is for many reasons as stated above.

The Muslim must also obey the command of Allaah, for He is the Creator and He knows best what is good for His slaves and what is harmful to them. He is the One Who says “keep away from women during menses”, so even if the reason behind this is not clear, we must still submit to the command of Allaah Who has commanded that a man should not have intercourse with his wife during this time.

See al-Hayd wa’l-Nifaas wa’l-Haml bayna al-Fiqh wa’l-Tibb by Dr. ‘Umar al-Ashqar.

Tawdeeh al-Ahkaam by al-Bassaam, 1/362.

However it is permissible for a man to be intimate with his wife, without having intercourse (at the time of menstruation).

http://islamqa.com/en/ref/43028/sex%20during%20menses

When is anal intercourse permissable?

Please help me for finding the truth.In Bukhari sharif hadesh no-4170 & 4171,said that anal sex is halal/jayaj.But you said (in mail a & q)that its haram.Now i'm confusied.
I want to know what's the truth?Is anal sex haram or not?please response my quetion
Praise be to Allaah.

Firstly:

There are many saheeh ahaadeeth which show that anal intercourse is haraam, such as the following:

1 – It was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The one who has intercourse with his wife in her back passage has disavowed himself of that which was revealed to Muhammad (peace and blessings of Allaah be upon him).” Narrated by Abu Dawood (3904); classed as saheeh by al-Albaani in Saheeh Abi Dawood.

2 – It was narrated that Ibn ‘Abbaas (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Allaah will not look at a man who has intercourse with a woman in her back passage.” Narrated by al-Tirmidhi (1165); classed as saheeh by Ibn Daqeeq al-‘Eid in al-Ilmaam (2/660) and by al-Albaani in Saheeh al-Tirmidhi.

3 – It was narrated that Khuzaymah ibn Thaabit (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Allaah is not too shy to tell the truth” three times. “Do not have intercourse with women in their back passages.” Narrated by Ibn Maajah (1924); classed as saheeh by al-Albaani in Saheeh Ibn Maajah.

And there are many similar ahaadeeth. Al-Tahhaawi (may Allaah have mercy on him) said in Sharh Ma’aani al-Athaar (3/43): The reports concerning that reach the level of tawaatur. End quote.

Hence the views of the scholars are based on these ahaadeeth.

Al-Maawardi (may Allaah have mercy on him) said in al-Haawi (9/319):

Because that is the consensus of the Sahaabah. It was narrated from ‘Ali ibn Abi Taalib, ‘Abd-Allaah ibn ‘Abbaas, Ibn Mas’ood and Abu’l-Darda’. End quote.

It says in al-Mughni (7/32):

It is not permissible to have intercourse with one’s wife in her back passage according to the majority of scholars, including ‘Ali, ‘Abd-Allaah, Abu’l-Darda’, Ibn ‘Abbaas, ‘Abd-Allaah ibn ‘Amr and Abu Hurayrah. This was also the view of Sa’eed ibn al-Musayyab, Abu Bakr ibn ‘Abd al-Rahmaan, Mujaahid, ‘Ikrimah, al-Shaafa’i, ashaab al-ra’y and Ibn al-Mundhir.

We have discussed this in some detail previously on this site; please see the answers to questions no. 1103 and 52803.

Secondly:

Some people imagine that it is permissible to have intercourse with one’s wife in her back passage. They understand from the verse (interpretation of the meaning): “Your wives are a tilth for you, so go to your tilth when or how you will” [al-Baqarah 2:223] that Allaah has permitted everything in this verse, even intercourse in the back passage. This misinterpretation is reinforced for them when they read the hadeeth narrated by al-Bukhaari in his Saheeh – and perhaps this is the hadeeth referred to by the questioner – in which it says: It was narrated that Jaabir (may Allaah be pleased with him) said: The Jews used to say that if (the man) had intercourse from behind, the child would be born with a squint. Then the verse “Your wives are a tilth for you, so go to your tilth when or how you will” [al-Baqarah 2:223] was revealed.

But this is a misunderstanding of the verse. Allaah says “so go to your tilth when or how you will” which means that all variations of intercourse are permitted, so long as it is in the place of tilth, i.e., the vagina, not the back passage. So it is permissible for a man to have intercourse with his wife from behind or from in front or lying on their sides so long as it is in the place of tilth and not the back passage.

The evidence for that is Muslim’s report (1435) of the hadeeth of Jaabir quoted above about the reason for the revelation of this verse, in which it says: If he wishes, when she is lying on her front and if he wishes when she is not lying on her front, so long as that is in only one opening.

In Abu Dawood’s report of the same hadeeth (2163) it says: It was narrated that Muhammad ibn al-Munkadir said: I heard Jaabir say: The Jews say that if a man has intercourse with his wife in her vagina from behind, the child will have a squint. Then Allaah revealed the words (interpretation of the meaning): “Your wives are a tilth for you, so go to your tilth when or how you will” [al-Baqarah 2:223].

In Sunan al-Tirmidhi (2980) in a report which he classed as hasan, it was narrated that Ibn ‘Abbaas (may Allaah be pleased with him) said: ‘Umar came to the Messenger of Allaah (peace and blessings of Allaah be upon him) and said: O Messenger of Allaah, I am doomed! He said: “Why are you doomed?” He said: I changed my direction last night. The Messenger of Allaah (peace and blessings of Allaah be upon him) did not say anything. Then this verse was revealed to the Messenger of Allaah (peace and blessings of Allaah be upon him) (interpretation of the meaning): “Your wives are a tilth for you, so go to your tilth when or how you will” [al-Baqarah 2:223]. So approach from the front or the back, but avoid the back passage and the time of menses. Classed as hasan by al-Albaani in Saheeh al-Tirmidhi.

These ahaadeeth and reports explain what is meant by the verse. So it is not permissible for the Muslim to go beyond that and understand it in ways that are not indicated by the reports or by linguistic usage.

Ibn al-Qayyim (may Allaah have mercy on him) said in Zaad al-Ma’aad (4/261):

The verse indicates that it is haraam to have intercourse with her in her back passage for two reasons. The first is that it is permitted to have intercourse with her in the tilth, which is the place of birth, and not in the anus which is the place of filth. The place of tilth is what is referred to in the verse “then go in unto them as Allaah has ordained for you”. [al-Baqarah 2:222].

The second reason is that Allaah says “when or how you will” i.e., however you wish, from the front or from the back. Ibn ‘Abbaas said: “go to your tilth” means the vagina. End quote.

Thirdly:

Perhaps the question is also referring to what al-Bukhaari narrated from Naafi’ from Ibn ‘Umar (may Allaah be pleased with him): “so go to your tilth when or how you will”; he said: “He may approach her from …”

Ibn Hajar said in Fath al-Baari (8/189):

This is how it appears in all the texts. It does not mention what comes after the word “from”. End quote.

And he quoted what is mentioned in some reports elsewhere than in Saheeh al-Bukhaari, that Ibn ‘Umar said: He may approach her in her back passage.

But the scholars answered that in two ways:

1 – That it was a mistake on the part of some of those who narrated it from Ibn ‘Umar, and they understood from it that it was permissible to have intercourse in the back passage, when in fact he was narrating that it is permissible to have intercourse with one's wife in her vagina from behind, based on what is mentioned in saheeh reports from him that he regarded it as haraam to have intercourse with one’s wife in her back passage. And al-Nasaa’i narrated in al-Sunan al-Kubra (5/315) with a saheeh isnaad that Ibn ‘Umar was asked about that and he said: Would a Muslim do that?!

Ibn al-Qayyim (may Allaah have mercy on him) said in Tahdheeb al-Sunan (2/146):

It is narrated in a saheeh report that he interpreted the verse as referring to intercourse in the vagina coming from the back, which is what was narrated from Naafi’. Those who thought that Naafi’ improved of intercourse in the back passage are gravely mistaken; rather what he meant was having intercourse from the back in the vagina. Thus they were confused when they thought that when he said “from the back” he meant the back passage; but what he meant by that was coming from the back but putting it in the place of intercourse, namely the vagina. Those people were confused when they understood the words of Naafi’ “from the back” as meaning “in the back (passage)”. End quote.

The second answer is:

That this was ijtihaad on the part of Ibn ‘Umar (may Allaah be pleased with him) about the meaning of the verse. The Sunnah and the views of all the Sahaabah indicate that it was an incorrect ijtihaad. Abu Dawood (2164) narrated, in a report that was classed as hasan by al-Albaani in Saheeh Abi Dawood, that Ibn ‘Abbaas said:

Ibn ‘Umar – may Allaah forgive him – imagined, and this was a tribe of the Ansaar who had been idol-worshippers, along with this tribe of the Jews, who were people of the Book, and thought that they (the Jews) were superior to them in knowledge; they used to follow their examples in many of their deeds.. The people of the Book did not have intercourse with their wives except on their sides, and that was most concealing for the woman. This tribe of the Ansaar had adopted that from them. And this tribe of Quraysh used to make the woman lie in whatever position they wanted and enjoy them in various ways. When the Muhaajiroon came to Madeenah, one of their men married a woman of the Ansaar, and he went to do that with her but she objected and said: We have intercourse lying on our sides, so do that or keep away from me. Their problem got worse until news of that reached the Messenger of Allaah (peace and blessings of Allaah be upon him) and Allaah revealed the words (interpretation of the meaning): “Your wives are a tilth for you, so go to your tilth when or how you will” [al-Baqarah 2:223]., i.e., from the front or the back or lying, meaning the place of birth.

This could support the reports that Ibn ‘Umar used to say that it was permissible to have intercourse in the back passage, but then perhaps he came back to the correct view, after Ibn ‘Abbaas or someone else explained to him the reason why this verse was revealed and what its correct meaning was. Hence it is proven – as stated above – that he said that it was haraam, and he said: Would a Muslim do that?!

To conclude: Islam forbids this action, and there is nothing to indicate that it is permissible. The one who thinks that there is anything in the Qur’aan and Sunnah to indicate that is mistaken.

And Allaah knows best.


Islam Q&A

http://islamqa.com/en/ref/91968/anus

An orgasm without intercourse

If a female has an orgasm without intercourse, is she required to perform ghusl before she can say her prayers?

Praise be to Allaah.

If maniy (fluid emitted at the point of climax) comes out of a woman without intercourse, she has to do ghusl. The Prophet (peace and blessings of Allaah be upon him) commanded women to do ghusl if they notice water (fluid), as was reported by Maalik in al-Muwatta’ (1/51), and by al-Bukhaari (282) and al-Nasaa’i (1/114) from Umm Salamah (may Allaah be pleased with her) who said: Umm Sulaim, the wife of Abu Talhah, came to the Messenger of Allaah (peace and blessings of Allaah be upon him) and said, “O Messenger of Allaah, Allaah is not too shy to tell the truth. Does a woman have to do ghusl if she has an (erotic) dream?” He said, “Yes, if she sees water (fluid).” In this hadeeth, he (peace and blessings of Allaah be upon him) commanded women to do ghusl if they see water, i.e., maniy.

Al-Baghawi said in Sharh al-Sunnah (2/9): Ghusl for janaabah (impurity following sexual activity) is waajib (obligatory) if either of the following applies: either the tip of the penis penetrates the vagina, or the gushing liquid is emitted by the man or the woman… The scholars said that ghusl does not become obligatory unless one is sure that what one feels of wetness comes from the gushing liquid.

Ibn Qudaamah said in al-Mughni (1/200): The Prophet (peace and blessings of Allaah be upon him) connected doing ghusl to seeing (the fluid) when he said: “If you see the water and if the water gushed out , then do ghusl.” The ruling does not apply otherwise.

Ibn Hajar said in al-Fath (1/389): This indicates that ghusl is obligatory for women, if they emit fluid at the point of climax.

Ibn Rajab said in al-Fath (1/338): This hadeeth indicates that if a woman sees an (erotic) dream and notices the fluid when she wakes up, she has to do ghusl. This was the view of the majority of scholars and no dissenting view is known except for that of al-Nakha’i, who is the odd one out.

This hadeeth of the Prophet (peace and blessings of Allaah be upon him) makes the matter quite clear, which is that if any fluid is emitted by the woman – whether it is a little or a lot – then she has to do ghusl.

On the basis of the above, if a woman feels that some fluid has come out of her vagina, even if it is only a little, then she has to do ghusl, because of the report to that effect. It is not sufficient for her to do wudoo’ in this case unless the fluid which was emitted was not the kind of fluid for which ghusl is required, such as madhiy (lubricating secretion) etc., in which case wudoo’ is sufficient. And Allaah knows best.


Islam Q&A
Sheikh Muhammed Salih Al-Munajjid

Muslim bathroom etiquette

Have I heard correctly that your rules of modesty require men to crouch or squat to urinate?? I am wondering if it would be more polite not to use the urinal in a men's room if someone who I believe is Moslem is nearby at the wash basin. I know that for women the modesty laws are a lot stricter than for most Western women, and I respect Islamic women very much for that. I also don't want to offend Moslems if there is some way I may be acting in an immodest way, unknowingly, around them. Thank you in advance for your answer and may the blessings of health and peace attend you.

Praise be to Allaah.

First of all, we must thank you for you concern about the feelings of Muslims and your efforts to find out what may offend them so that you may avoid it. We are happy to provide you with a detailed answer to your question and more, in the hope that it may open the way to great good for you.

Among the signs of the greatness of the blessed Islamic sharee’ah is the fact that there is no good thing, major or minor, that it has not commanded us to do or pointed the way to it, and there is no bad thing, major or minor, that it has not warned us against or forbidden. It is perfect and complete in all aspects, a fact which has often greatly astonished non-Muslims and earned their admiration. (At the time of the Prophet (peace and blessings of Allaah be upon him)), one of the mushrikeen (polytheists) said to (the Prophet’s Companion) Salmaan al-Farsi (may Allaah be pleased with him): “Your Prophet has taught you everything, even how to defecate!” Salmaan said: “Yes, he forbade us to face the qiblah when urinating or defecating…” (Reported by al-Tirmidhi, no. 16; he said it is a saheeh hasan hadeeth; also reported in Saheeh Muslim and elsewhere). Islamic sharee’ah includes a number of rules and manners to be followed when answering the call of nature, including the following:



Not to face the qiblah (direction of prayer, i.e. the Ka’bah which was built in Makkah by Ibrahim, upon whom be peace, as commanded by Allaah) when urinating or defecating. This is out of respect for the Qiblah and for the symbols and rituals of Allaah. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When any one of you sits down to answer the call of nature, he should not face the qiblah or turn his back towards it.” (Reported by Muslim, 389).

He should not touch his penis with his right hand when urinating, because the Prophet (peace and blessings of Allaah be upon him) said: “When any one of you urinates, he should not hold his penis in his right hand or clean it with his right hand; and (when drinking), he should not breathe into the vessel.” (Reported by al-Bukhaari, 150).

He should not remove najaasah (impurity) with his right hand; the left hand should be used for this purpose, because of the hadeeth quoted above, and because the Prophet (peace and blessings of Allaah be upon him) said: “When any one of you wipes himself, he should not use his right hand.” (Reported by al-Bukhaari, 5199). The Prophet’s wife Hafsah (may Allaah be pleased with her) reported that the Prophet (peace and blessings of Allaah be upon him) used to use his right hand for eating, drinking, making wudoo’, getting dressed, and giving and taking things, and he used to use his left hand for other things. (Reported by Imaam Ahmad; see also Saheeh al-Jaami’, 4912). Abu Hurayrah reported that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When any one of you cleans himself, he should not use his right hand, he should use his left hand.” (Reported by Ibn Maajah, 308; see also Saheeh al-Jaami’, 322).

The Sunnah is to answer the call of nature sitting, making oneself close to the ground, because this is more concealing, and makes it less likely that spray from one's urine will come back on one’s body or clothes, making them dirty. If a person can be sure of avoiding this, then it is permissible to urinate standing up.
A person should be concealed from the sight of others when answering the call of nature. The Messenger of Allaah (peace and blessings of Allaah be upon him) used to prefer to go behind a rise in the ground or a garden of date palms. (Reported by Muslim, 517). If a person is out in an open space and cannot find anything to conceal him when he needs to answer the call of nature, he should move far away from the other people around him, because al-Mugheerah ibn Shu’bah said: “I was with the Prophet (peace and blessings of Allaah be upon him) on a journey, when he felt the need to answer the call of nature, so he went far away.” (Reported by al-Tirmidhi, 20; he said it is a saheeh hasan hadeeth). ‘Abd-Allaah ibn Abi Quraad said: “I went out with the Messenger of Allaah (peace and blessings of Allaah be upon him) to an open space, and when he needed to answer the call of nature, he moved away.” (Reported by al-Nisaa’i, 16; see also Saheeh al-Jaami’, 4651)

A person should not uncover his ‘awrah (private parts) until after he has squatted close to the ground, because this is more concealing, as Anas (may Allaah be pleased with him) reported: “When the Prophet (peace and blessings of Allaah be upon him) wanted to answer the call of nature, he would not lift his garment until he had squatted close to the ground.” (Reported by al-Tirmidhi, 14; see also Saheeh al-Jaami’, 4652). If a person is in a (modern) toilet, he should not lift his garment until he has closed the door and is out of sight of other people. With regard to this point and the one before, it is worth noting that the habit of many people in the West and elsewhere, of urinating in a standing position in front of other people in public toilets (using urinals) is something which goes against good manners, modesty and decency, and is repulsive to anyone who possesses sound common sense and wisdom. How can anybody uncover in front of other people the ‘awrah (private parts) which Allaah has placed between his legs to conceal it and commanded him to cover it? The idea that it should be covered is well established among all wise and decent people of all races. It is wrong in principle to build restrooms of this shameful type, where the users can see one another, thus making them worse than some kinds of animals whose habit is to conceal themselves from one another when urinating or defecating.

It is also good manners according to Sharee’ah to recite certain adhkaar (supplications) when entering or leaving the toilet, which are quite appropriate to the situation and place. Our Prophet (peace and blessings of Allaah be upon him) taught us that when entering the toilet, we should say: “Allaahumma innee a’oodhi bika min al-khubthi wa’l-khabaa’ith (O Allah, I seek refuge with You from male and female devils).” When leaving the toilet, he should say: “Ghufraanak (I seek Your forgiveness).”

He should be careful to remove all impurity after answering the call of nature, because the Prophet (peace and blessings of Allaah be upon him) warned against being careless in cleaning oneself after urinating: “Most of the punishment of the grave will be because of urine.” (Reported by Ibn Maajah, 342; see also Saheeh al-Jaami’, 1202). Ibn ‘Abbaas (may Allaah be pleased with them both) reported that the Messenger of Allaah (peace and blessings of Allaah be upon him) passed by two graves, and said: “They are being punished, but they are not being punished for any major sin. One of them used not to protect himself (i.e. keep himself clean from) his urine, and the other used to walk about spreading malicious gossip.” (Reported by al-Bukhaari, 5592).

Any impurity should be washed or wiped three times or an odd number of times greater than three, according to whatever is needed to cleanse it, because ‘Aa’ishah (may Allaah be pleased with her) reported that the Prophet (peace and blessings of Allaah be upon him) used to wash his posterior three times. Ibn ‘Umar said: “We did this too and found it to be healing and cleansing.” (Reported by Ibn Maajah, 350; see also Saheeh al-Jaami’, 4993). Abu Hurayrah (may Allaah be pleased with him) reported that the Prophet (peace and blessings of Allaah be upon him) said: “When anyone of you cleans himself (with stones or similar material) let him use an odd number.” (Reported by Imaam Ahmad; classed as hasan in Saheeh al-Jaami’, 375).

He should not use bones or dung to clean himself or wipe away the impurity, rather, he should use tissue, stones, and the like. Abu Hurayrah (may Allaah be pleased with him) reported that he used to carry a vessel for the Prophet (peace and blessings of Allaah be upon him) to do wudoo’ and clean himself after answering the call of nature. Whilst he was following him, he (the Prophet) asked, “Who is that?” He said: “I am Abu Hurayrah.” He said: “Get me some stones I can use to clean myself, but do not bring me any bones or dung.” So I brought him some stones, carrying them in the hem of my garment, and placed them by his side, then I went away. When he had finished, I came back and asked him, “What is wrong with bones and dung?” He said: “They are the food of the jinn.” (Reported by al-Bukhaari, 3571).

A person should not urinate into stagnant water, because Jaabir (may Allaah be pleased with him) reported that the Messenger of Allaah (peace and blessings of Allaah be upon him) forbade anyone to urinate into stagnant water (reported by Muslim, 423), and because this makes the water impure and harms those who use it.

A person should not urinate by the roadside or in places where people seek shade, because this is offensive to them. Abu Hurayrah reported that the Prophet (peace and blessings of Allaah be upon him) said: “Fear the two things that bring curses.” They asked, “What are the two things that bring curses, O Messenger of Allaah?” He said: “When a person relieves himself in the road where people walk or in the place where they seek shade.” (Reported by Abu Dawud, 23; see also Saheeh al-Jaami’, 110).

One should not greet a person who is answering the call of nature, or return a greeting whilst one is answering the call of nature, out of respect to Allaah by not mentioning His name in a dirty place. [Translator’s note: the Islamic greeting is “al-salaam ‘alaykum (peace be upon you)”; one of the names of Allaah is al-Salaam (the Peace)]. Jaabir ibn ‘Abd-Allaah reported that a man passed by the Prophet (peace and blessings of Allaah be upon him) whilst he was urinating, and greeted him. The Messenger of Allaah (peace and blessings of Allaah be upon him) said to him: “If you see me in this state, do not greet me, because if you do, I will not respond.” (Reported by Ibn Maajah, 346; see also Saheeh al-Jaami’, 575). The majority of scholars say that it is makrooh (disliked) to speak in the restroom unnecessarily.

These are some of the rules and manners prescribed by the sharee’ah of Islam in this matter which is repeated many times a day by every person. If the sharee’ah has paid such minute attention to the details of such a mundane matter, what do you think it has to say about more important issues? Do you know of any other religion or system in the world that has brought laws like this? This is enough, by Allaah, to prove its perfection and beauty, and the necessity of following it. We ask Allaah to give us and you strength and to guide us all to the truth. May Allaah bless our Prophet Muhammad.


Islam Q&A
Sheikh Muhammed Salih Al-Munajjid

Working with Gay

ASsalaamu Alaikum,
i am recently working for a computer company and i found out that my boss (who is a kaffir) is a gay. i have heard this from one of the other co-workers. until now, i thought he was a normal person but he never bother me. is it allowed for a muslim to work for such a people?

Praise be to Allaah.

If your work is permitted (according to Islam), then it permissible for you to continue working for this person, as long as you are careful to watch how he behaves. If you can call him to Islam, and explain to him in a wise and appropriate manner the ruling concerning this evil deed that he is committing (if you are sure that this is indeed the case), then you will have a great reward from Allaah. And Allaah knows best.

Islam Q&A
Sheikh Muhammed Salih Al-Munajjid

Using a machine that leads to orgasm

I have an embarrassing question, but need to know. If a woman uses a massager on her vagina, is this considered masturbation. What is the ruling concerning using this if the woman is under alot of stress and sees good-looking men at work but her husband is living in another country?
Praise be to Allaah.
You have to keep away from everything that leads to a provocation of desire, for these means will no doubt ultimately lead you to fall into doing the “secret habit”, which is haraam. What counts is doing that which leads to a climax, whether that is done directly by the hand or by using a machine whose vibrations lead to a climax. So strive against yourself (jihaad al-nafs) and do not do that. You must keep away from and avoid places where you may mix with men, because that is haraam according to sharee’ah, because the Shaytaan will make you commit evil actions so long as you meet with them every day, especially since your husband is absent. You have to get in touch with your husband and tell him that he has to be there so that you will not end up doing something haraam. And Allaah knows best.Islam Q&A
Sheikh Muhammed Salih Al-Munajjid

Intercourse in the anus

Please accept my apology if this questions offends, but in the pursuit of Islamic knowledge, we cannot afford to be shy for fear that if we are not well advised, we may commit a sin.
I have been advised by a friend that there is a "qawl" (opinion) among some ulamaa' (scholars) that it is permissible to conduct anal sex (anal penetration) (between man and wife only) during the time of the wife's haydh (menstruation).
Is this correct?
Please also advise the laws and penalties relevant to it.
Praise be to Allah.

Your apology is accepted. Striving to understand the rulings of Sharee'ah in this and similar matters is not haraam or shameful; it is necessary.

As regards your question, anal intercourse with one's wife is a major sin, whether it occurs at the time of menstruation or not. The Prophet SAWS (Peace & Blessings of Allah be upon Him) cursed the one who does this: "Cursed is the one who approaches his wife in her rectum" (Reported by Imaam Ahmad, 2/479; see also Saheeh al-Jaami', 5865).

The Prophet SAWS (Peace & Blessings of Allah be upon Him) also said: "The one who has intercourse with a menstruating woman, or with a woman in her rectum, or who goes to a fortune-teller, has disbelieved in what was revealed to Muhammad." (Reported by al-Tirmidhi, no. 1/243; see also Saheeh al-Jaami', 5918).

In spite of the fact that many wives of sound nature refuse this, there are some husbands who threaten their wives with divorce if they do not obey them (in this matter), and some even deceive their wives, who are too shy to ask scholars about it, into thinking that it is permissible. The Prophet SAWS (Peace & Blessings of Allah be upon Him) said that a man may approach his wife in any way he likes, from the front or the back, so long as intercourse takes place in the place from through which a child is born. There is no doubt that the rectum is the place from which waste matter is expelled, not the place from which a child is born.
Another reason why some may commit this immoral act is that they enter upon what should be a clean married life with some jaahili (ignorant) traditions and odd practices, or with memories of scenes from indecent movies, for which they have not repented to Allaah.
It is known that this act is forbidden even if both partners agree to it. Mutual consent to a haraam deed does not make it halaal.
I ask Allah to bestow upon us a proper understanding of His religion and to make us adhere to its limits, for He is the All-Hearing, the One Who answers prayers.
Islam Q&A
Sheikh Muhammed Salih Al-Munajjid

Bathing Naked

Is it permitted to bath naked in islam ?
Praise be to Allaah.

Al-Bukhaari narrated in al-Saheeh that Abu Hurayrah (may Allaah be pleased with him) said: “The Messenger of Allaah SAWS (peace and blessings of Allaah be upon him) said that Moosa (peace be upon him) was a very shy and modest man, and none of his skin was ever seen because he was so modest. So some of the Children of Israel annoyed him by saying, ‘He is only being so modest because he has some fault in his skin, such as leprosy, scrotal hernia, etc.’ Allaah wanted to demonstrate that he was free of what they were saying about him. One day Moosa went away by himself, put his garment on a rock and washed himself. When he had finished, he went to pick up his garment, and the rock ran away with it. Moosa picked up his stick and ran after the rock, saying, ‘My garment, O rock! My garment, O rock!’ Then he reached a group of the Children of Israel, who saw him naked and that he was the best that Allaah had created and the most free of the faults that they had spoken of. Then the rock stopped, so Moosa took his garment and struck the rock with his stick. By Allaah, there were marks left on the rock by his stick, three or four or five. This is what Allaah said (interpretation of the meaning): ‘O you who believe! Be not like those who annoyed Moosa (Moses), but Allaah cleared him of that which they alleged, and he was honourable before Allaah’ [al-Ahzaab 33:69].”

(Saheeh al-Bukhaari, 3404)

The scholars quoted this hadeeth as evidence that it is permissible to be naked when one is alone, especially if that is for a reason such as taking a bath. Most of the scholars regarded this as being permissible, as al-Haafiz said in al-Fath (1/385). Al-Bukhaari gave this chapter the title “Chapter on one who bathes naked when he is alone, although whoever covers himself, covering is preferable.” The fact that covering oneself is preferable is taken from the hadeeth which was narrated by the authors of Sunan and classed as hasan by al-Tirmidhi and as saheeh by al-Haakim, from Mu’aawiyah ibn Haydah, who said: “I said, ‘O Prophet of Allaah, when should we cover our ‘awrah and when may we uncover it?’ He said, ‘Protect (cover) your ‘awrah from everyone except your wife and those whom your right hand possesses (concubines).’ I said, ‘O Messenger of Allaah, what about when one of us is alone?’ He said, ‘Allaah is more deserving than the people that you should be modest before Him.’”

And Allaah is the Source of strength.


Islam Q&A
Sheikh Muhammed Salih Al-Munajjid

Is it OK to use condoms?

ASSLAMU ALAIKUM. I WANT TO KNOW WHETHER CONDOMS CAN BE USED. OR WHAT IS THE MEANS OF PREVENTING PREGNANCY. WHAT IS THE ADVISABLE MEANS ACCORDING TO ISLAM

Praise be to Allaah.

It is permissible to use condoms so long as this does not cause any harm and so long as both husband and wife consent to their use, because this is similar to ‘azl (coitus interruptus or “withdrawal”). But it reduces the sensation of pleasure, which is the right of both partners, and reduces the chance of conception, which is also the right of both partners. Neither one of them is allowed to deprive the other of these rights.Islam Q&A
Sheikh Muhammed Salih Al-Munajjid

Using Creams to Enlarge the Breast

I am a young woman who is about to get married, but I suffer from the problem of having a small chest. Is it permissible for me to use creams that help to enlarge the breasts?.

Praise be to Allaah.

If the aim in enlarging the breasts is to increase beauty, that is not permissible, because it is changing the creation of Allaah. If the breasts are so small as to cause you embarrassment and distress, then there is nothing wrong with enlarging them in ways that will not cause you harm, such as using creams and so on.

Treating that with creams is easier than having surgery which involves anaesthesia or uncovering the ‘awrah in the event that there is no specialized female doctor available.

What we have mentioned about differentiating between beautification and removing faults is the general guideline with regard to cosmetic procedures. Please see the answer to question no. 47694.

There follow some of the comments of scholars on this issue:

The scholars of the Standing Committee for Issuing Fatwas were asked:

I am a young man, eighteen years old. Four years ago my breast became prominent and that was accompanied by some pain. After a while, the pain went away, praise be to Allaah, but the prominence remained. This prominence of my breast is obvious even under clothing. I asked the specialist about that and he said that this can easily be removed by means of cosmetic surgery. Is it permissible to have this surgery? Please note that this problem causes me embarrassment in front of other people.

They replied: It is permissible for you to have cosmetic surgery to remove this prominence if it is thought most likely that the surgery will be successful and that the harms will not outweigh or be equal to the benefits.

And Allaah is the Source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and his family and companions. End quote.

‘Abd al-‘Azeez ibn ‘Abd-Allaah ibn Baaz, ‘Abd al-Razzaaq ‘Afefi, ‘Abd-Allaah ibn Ghadyaan, ‘Abd-Allaah ibn Qa’ood

Fataawa al-Lajnah al-Daa’imah (25/62).

They were also asked (25/59): one of my colleagues had gotten married, praise be to Allaah, but he came to me and said that his wife wants to have cosmetic surgery on her face and breasts, because her nose is large and wide, and she wants to reduce it by means of the easy methods that modern science has developed. Is there any doubt about this surgery or is there any sin involved? Please note that not doing it may lead to psychological distress because this fault appears so prominently on her face.

They replied: If the situation is as described, and there is the hope that the surgery will be successful and will not lead to a greater or equal harm, then it is permissible to do it in order to achieve the desired purpose, otherwise it is not permissible.

And Allaah is the Source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and his family and companions. End quote.

‘Abd al-‘Azeez ibn ‘Abd-Allaah ibn Baaz, ‘Abd al-Razzaaq ‘Afefi, ‘Abd-Allaah ibn Ghadyaan, ‘Abd-Allaah ibn Qa’ood

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked about some cosmetic procedures such as straightening the nose, liposuction, breast reduction or enhancement, and so on – what is the ruling on these procedures? What are the guidelines, may Allaah bless and reward you and benefit others through you.

He replied: With regard to the beautification that you mentioned, beautification is of two types. The first type is done to remove faults and the second type is done to increase beauty. The first type – removing faults – is permissible; if a person’s nose is bent, it is permissible for him to have surgery to straighten it, because this is removing a fault. The nose is not normal, rather it is bent, so he wants to straighten it. The same applies to a man who has a squint; this is undoubtedly a fault, so if he wants to have surgery to correct the fault, it is permissible and there is no reason why he should not, because this is removing a fault. If a man’s nose is cut off due to an accident, can he have a prosthetic nose installed? An incident of this type occurred at the time of the Prophet (peace and blessings of Allaah be upon him). The nose of one of the Sahaabah was cut off in battle and the man had a nose of silver made, but the silver tarnished and developed an unpleasant smell, so the Prophet (peace and blessings of Allaah be upon him) gave him permissible to have a nose made of gold, so he did that. Hence we say: is it for beautification or to remove a fault? Removing a fault is permissible. The same applies if the lip is cleft (harelip); it is permissible to join the two sides because this is removing a fault.

With regard to the second type, which is increasing beauty, this is what is not permissible. Hence the Prophet (peace and blessings of Allaah be upon him) cursed women who file their teeth for beauty, i.e., they file them and make gaps between them for the purpose of beautification. The Messenger of Allaah (peace and blessings of Allaah be upon him) cursed that, and he cursed women who put on hair extensions by adding hair to their short hair and so on.

It remains for us to examine whether an operation to enhance or reduce the breast is permissible or not. This is a kind of beautification, unless the woman who has small breasts wants to increase them so that they can hold more milk, i.e., if her breast is too small and cannot hold enough milk to satisfy for her child. In that case we may say that there is nothing wrong with it. But for the purpose of beautification it is not permissible. This is the guideline with regard to cosmetic surgery. Cosmetic surgery is of two types: the first is removing faults and there is nothing wrong with that; the second is increasing beauty and that is not permissible. End quote from al-Liqa’ al-Shahri (50/8).

And Allaah knows best.



Islam Q&A

Is it permissible to engage in coitus interruptus or to use a condom?

On the first night after getting married, can one use contraception ( e.g condom ) or should this not be allowed. This is because it may be possible (by the will of Allah) for my future wife to get pregnant, but we may not choose to have children so early in our marriage.Please advise.

Praise be to Allaah.

It is permissible to engage in coitus interruptus if a person does not want a child, and it is also permissible to use a condom, but that is subject to the condition that the wife gives her permission for that, because she has the right to full enjoyment and also to have a child. The evidence for that is the hadeeth of Jaabir ibn ‘Abd-Allaah (may Allaah be pleased with him) who said: We used to engage in coitus interruptus at the time of the Messenger of Allaah (peace and blessings of Allaah be upon him). News of that reached the Messenger of Allaah (peace and blessings of Allaah be upon him), and he did not forbid us to do that. Narrated by al-Bukhaari, 250; Muslim, 160

Although that is permitted, it is nevertheless makrooh and intensely disliked. Muslim (1442) narrated that the Prophet (peace and blessings of Allaah be upon him) was asked about coitus interruptus and he said: “That is the secret burying alive of infants.” This indicates that it is strongly disliked.

Al-Nawawi said:

Coitus interruptus means intercourse in which, when ejaculation approaches, the man withdraws and ejaculates outside the vagina. It is makrooh in our view in all circumstances and with all women, whether the woman consents to that or not, because it is a means of preventing offspring. Hence in the hadeeth it is called “the secret burying alive of children,” because it cuts off the means of producing offspring, like killing a newborn by burying him or her alive. With regard to it being haraam, our companions said that it was not forbidden…

These ahaadeeth and others, when taken in conjunction, may be understood as meaning that it is makrooh, but not strongly so, and the reports in which permission is given for that may be understood as meaning that it is not haraam; they do not mean that it is not makrooh.

It is better for the Muslim not to do that, unless there is a need for it, such as if the woman is sick and cannot cope with a pregnancy or it would be too difficult for her or would cause her harm. Also, coitus interruptus cancels out one of the purposes of marriage, which is to have a lot of children, and it also means that the woman’s pleasure is incomplete.

Intercourse and masturbation with one's fiancee

I have a young friend who had excepted the Islamic faith some time ago. Prior to excepting his new Faith he was sexually active with his girlfriend. After excepting his new Faith he would masterbate to relieve him of his sexual tensions. I advised him that masturbating was forbidden as well. Now he is engaged to be married in a couple of years and him and his Fiance have sex and masterbate for each other. The reason for the delay in the marriage is that they are financially unstable at this point. He wants to know if masterbation and intercourse is permisble under these circumstances and if they are not what can he do to remedy this?
Praise be to Allaah.

We praise Allaah for having blessed your friend and guided him to Islam, as we ask Allaah to make him steadfast in adhering to it until death. He has succeeded in attaining the greatest achievement in life, which is coming forth from the darkness of kufr and shirk to the light of Islam and guidance, and the worship of Allaah alone with no partner or associate. Whatever blameworthy former customs are left, it will be easy for him to give them up in sha Allaah, if he seeks the help of Allaah, because whoever gives up the religion that he grew up in and enters the true religion, it will become easy for him to give up the habits that he was accustomed to during his jaahiliyyah. The secret habit (i.e. masturbation) is a disease which harms the one who does it. See question no. 329, 12277.

So he has to give up this bad habit and follow the advice of the Prophet (peace and blessings of Allaah be upon him), who said, “ Young men, whoever among you can afford to get married, let him do so, for it is more effective in lowering one’s gaze and guarding one’s chastity. Whoever cannot afford that, then let him fast, for it will be a shield for him.” (Narrated by al-Bukhaari, 5065; Muslim, 1400).

With regard to his question about having sex with his fiancée – if what he means by fiancée is the woman with whom he has made a marriage contract according to sharee’ah, then whatever sexual activities he does with her are correct, good and halaal. But if he is referring to a woman to whom he has proposed marriage but has not yet made a marriage contract, then what they are doing is haraam and is a kind of zina (fornication or adultery) and evil action, and both of them have exposed themselves to the wrath and punishment of Allaah.

The fact that he is financially unable to get married does not justify doing the things that he has done with his fiancée, if he had not made a proper marriage contract with her. It should be noted that the fiancée is considered to be a stranger (non-mahram) to the fiancé, like any other non-mahram woman, so it is not permissible for him to be alone with her, or for her to masturbate him with her hand, or for him to kiss her, or for him to speak to her unless that is for a specific purpose and from behind a screen and without any feelings of desire. See question no. 8994.

The solution in this case is for him to do the marriage contract with her, because if he does the marriage contract with a woman it is then permissible for him to do everything with her, as she has now become his wife, even if the wedding party has not yet taken place. See question no. 13886.

It is also permissible for a husband to be masturbated by his wife’s hand. See question no. 826.

If he is not able to get married, then he has to be patient, as stated above. And Allaah is the Source of strength.


Islam Q&A
Sheikh Muhammed Salih Al-Munajjid