How an Intimacy Is Allowed in Islam

When the Qur'an highlights the spiritual goals of marriage and views it as principles on which life is raised, he either highlights the calmness of the soul through gender love between the two mates, enhanced love and recognition through marriage, increased human love and mercy, and the love of parents toward their children. Allah, the Most Great, says in this context:

And of His signs is that He created for you mates from among yourselves, that you may find repose in them, and He placed between you love and mercy. There are arguments in this for people who think.” (Er-Rróm, 21)

Sex

In addition, Koranan does not deny the fleshly aspect of sexual relations between husband and wife. He instructs the human being on the best course by satisfying the requirements of the sexual need in order to avoid harmful and distorted practice.

It is reported that Jews and fireists were long fleeing from their wives when they had months of age, while Christians have such relationships without even being upset about such a period. In pre - European times, her monthly wife was not given food, was not given a drink, was not allowed to go to bed, and was not allowed to stay in the house, just like the Jews and the firefighters.

When certain Muslims ask the Prophet what is lawful for them and what is forbidden for them during the monthly months, the following verses are revealed.

They ask you about menstruation. Say, "It is an abomination, so keep away from women during menstruation, and do not approach them until they are clean. When they have cleansed themselves, then come to them as God has permitted you. God loves those who repent and those who purify themselves. (El-Bekare, 222)

Some Bedouin thought that the words “distance yourself from them” imply non-existence at home, and that the Prophet is. He explained the meaning of the verse to them and said: “commands you to abstain from sexual relations at the time of the months, not to take them out of the house, just as they did the foreigners “. When Jews heard this, they said: “This man wants to act completely different from us! (See Raziu's television, brother. 6, f. 66. )

It's okay if the Muslim wants to have fun with his wife away from the “pain seat”. Thus, Islam, how it always takes an average stand among extremists who keep women away from home for months and other extremists who have sexual relations with them.

Modern medicine has discovered toxic and harmful substances for the body. She has also discovered the reason why a husband should leave his sexual relationship at this time. Reproductive organs fill up, and nerves become very sensitive to the secret of international glands. Sexual relations can damage and perhaps even prevent the shedding of blood from months of age and thus cause the fires of sexual organs to blaze. (See the book El Islamu vet-tibbul-hadith of the late author Abdulaziz Ismail. )

Forbidden Relations

As for sexual relations, the Lord of Glory says,

And your tilth is the tilth of your tilth; so approach your tilth as if ye were rain, but make provision for yourselves, and fear Allah. And know that unto Him is your return, and give glad tidings to the believers (O Muhammad) 14x1. (El-Bekare, 223)

Because of the descent of this verse, Indus scholar Velijull -Ilah Dehlav says: “The Jews restricted sexual relations without any divine principle. Even ensaris were imitated in this matter and said: If a man enters the vagina while his wife is lying in the womb, the child will be vortex2> That's why the Ayah came down: “Access your crop as you wish for”, which means that it's not important in position but in order for the process to be carried out in the vagina, because there's nothing in this matter about general religious or political interest, but it's just a matter of personal taste.

Such rumors were made by the Jews, but the Lord of the Most High has canceled them. (Hugiletll-lahil-baliga, Vol. 2, p. 134. )

Religion does not determine the positions of sexual relations but requires that a husband fear God to meet him, and to leave the anal relationship, because Anus is a filthy and painy place, and such an act resembles filthy homosexuals. Thus, religion rightly prohibits this kind of relationship. In this context, the prophet A. says:

“Do not have final relations with women (i.e.).” (Transmitation of Tyredi, Nesai, and Iba Maxhes.) About having anal relationship with his wife, he says: “This is little homosexuality”. (Nessai Transmission.) When he asked a woman about vaginal sexual intercourse from behind, he read Ayah:

Your “ ” (Transmation of Ahmed. )

Umer r.a. Go to the Prophet. And he said, "O God's messenger, I am destroyed! When the Prophet is. asked him what destroyed him, he said: “I had vaginal relations from behind! ” The Prophet will not say anything until the verses of wisdom were revealed to him, and then he will say, "x3." > From front to back, but exit the aus and (interview) over the months”. (Transmation of Ahmed and Tirmidi. )

Maintaining Secrets

Kurʹan commends good wives by consisting:

All-Ilah made safe, good women are humble, loyal to secret” (Nisa, 34)

What needs to be kept secret is the intimate bond between a husband and a wife, which should not be the subject of discussions in the media, dating friends. In the sake of the Prophet. It says:

The worst men in the sight of God is the man who tells his wife secret and vice versa, then reveals her secret to” (Transmission of Muslim and Abu Davud)

From Abu Hureyre it is transmitted:

“Forgive us, and after giving him peace, he turned straight to us and said: <x1... Is there anyone among you who goes to his family, closes the door, removes the curtain, and goes out, "That's what I did with my family, so I did with my family!" ”

Everyone kept quiet. Then he turned to women and said: “Which one of you speaks? ” A daughter of Keaby stood up on one leg and reached out to see the prophet and listened to what he spoke, and then said: "Yes to God! They talk and they talk! Then the prophet is. He said, "Do you know what these guys are and what they do? Indeed those who do so are the males and the females - the devils who meet one another in the way, and they satisfy their desires while the people look on. ” (Transmitting of Ahmed, Abu Davud and Bezaar. )

This monstrous tale is enough for a Muslim to turn away from this madness because no Muslim would be a devil or a devil.

Contrast

There is no doubt that the protection of human flow is due to the primary purposes of marriage. Continuous protection depends on continuing production. Islam prefers multiple re-production and blesses children both boys and girls. It also allows family planning if there are important causes and needs. The best - known way in the time of the Prophet. for contraception was aʹzli, or spilling sperm out of the vagina (coitus interruptus). The two Sahhis are transmitted by Jabari, and the Sabaites applied it to the time of the prophethood and to proclaim:

In the time of the Prophet. When the Koran was proclaimed, we applied
Leave. ”

The Sahhiah of Muslimi says:

We applied the departure at the time of the Prophet, and when the prophet heard it, he did not forbid us! A man went to the Prophet's. and said: “O A messenger of God. I have a slave. I want what men want! I don't want her to get pregnant and that's why I apply coitus interruptus with her. The Jews say that this is how live children are buried”. The Prophet is. The Jews are mistaken! If God wants to have children, you can't prevent him! ( Transferring Sun Authors

The Prophet's purpose. was that during the evacuation application, it may be that some point of man's sperm will penetrate and become a prosperity without his knowledge.
Umer's meclis talked about leaving and one man said: “they think that's how children are buried alive! ” Aliu says: “There can be no living burial until the child passes seven phases: from an ace of clay into water, to a piece of blood, to solid blood, to pieces of flesh, to bones and to flesh, and then to another creature”.

In that case, Umer says to him: "You're right, God gave you life! ”

Causes for Conception

The first reason for contraception is the fear of mother's life or health of pregnancy or birth, but provided that the physician is given a medical professional and loyal position. The Lord of Glory says:

Do not destroy with your own hands! ”
Don't kill yourself! God is merciful to you.

The other cause is fear of the difficulty of childbearing that one may be forced to do something forbidden in order to care for family needs. The Lord of Glory says:

Allah desires ease for you, and does not desire hardship for you. ” (El-Bekare, 185).

Okay. (Mâide, 6).

Fear of deteriorating health can also be a cause
the children's and the obstacles to their growth. The Sahhiah of Muslimi is transmitted by Usame ibn Zeydi that a man has gone to the Prophet. And said to him:

“O messenger of God, I flee from the woman (approximate coitus interruptus!) ” When the prophet asked her for the reason, he said: “I'm looking for her child”, or “for her children”, then the prophet a. told him: “if it were harmful, it would be harmful to the Persians and Romans”. (Transmitting of Muslimi. )

The prophet evidently felt that such rare cases did not affect the Ummet because otherwise they would harm the Persians and the Romans, who were then the most powerful on earth.

Another reasonable reason is the fear that pregnancy or new birth might affect the child's health. The Prophet is. He called it “gila” the sexual relationship with the mother who breasts her child or says better, the relationship that causes pregnancy while the mother is still nursing the child. He calls it because such pregnancy weakens mother's milk and damages the child she breathes. The Prophet is. protected the interest of ummet and prevented what was harmful. For his efforts at his ummat, it is his saying:

“Do not kill your children secretly because “gile” captures the rider and shoots him from the horse.” The prophet Abu David's transmission. He didn't stop this form to make it illegal, because he saw powerful people of his day applying it without harm. He fears it will be very difficult for men to abstain from their wives during the period of breast care, which may last another two years. He says:

I thought to stop “gile from” but I saw that the Persians and the Romans applied without harming their children.” (Transmitting of Muslimi. )

When Ibn Kayim speaks of the connection between this Hadith and Hadith “don't secretly kill your children”, he says: “ENJOCH A. has noted that pregnancy harms the child who breathes just as a rider is affected by his fall from the horse. This way hurts but not until the baby's death. He advised men to flee from the sexual relations that cause pregnancy with the woman nursing the child but did not forbid it. He wanted to stop it in order to protect the health of the breast - sucking child, but he also knew that husbands will experience great, especially challenges for young people and thus damage society. After a harmonisation of these things, he decided not to stop him because the women of the two most powerful peoples of his day breast-feeded their children during pregnancy without any impact on their power or numbers.

So for this reason he didn't stop “gile in”. (Metehu daris-seéʹade, p. 620 and Zadul-meéad, Vol, 4. f. 16. )

New methods of contraception have been developed in our time that realize the interest the prophet tried. Either way, the protection of a child who absorbs from the harm that can happen during his mother's pregnancy on the one hand or the other, the removal of difficulties for men from abstain from women during pregnancy. Of all this, we conclude that the ideal interval between two children, according to Islam, should be 30 or 33 months for what it wants to complete the period of gender.

Imam Ahmed and others allow such a thing if the wife permits it because she should consent to accept sexual pleasure and whether she wants another child or not. Umer r.a. He forbade her to leave without consent from her.

This was an important decision by Islam to protect the woman's right when no right was respected.

Abortion

Islam allows the Muslim to take preventative contraception measures but does not allow crime to be committed over pregnancy when it actually appears.

It seems that abortion after the fetus's worship and inspiration of the soul is prohibited and considered a crime. It is not lawful for the Muslim to commit a crime against the living who have full creation and a living form.

If an abortion is performed and a child comes out alive and then dies, there must be compensation (dice), or at least be punished materially if he is killed. If the faithful physician proves that the child's life in the womb endangers the mother's life, then maturity allows for easier punishment. If abortion is to be performed in this case, then it is permitted because it should not be sacrificed because it is the origin of the fetus. She's right in life, she's got independence in her life, and she has rights that belong to her and answers to them. In addition, it is a family pillar, and it does not make sense that her life will be sacrificed for the fetus that does not yet have its own personality and is therefore under obligation and responsibility. (Sheltut, El-Fetava, p. 464. )

Imam Gazalius differentiates between contraception and abortion and says: “Contracepion is not like abortion, because abortion is a crime in the form of living. Existence has its stages: The first stage is to penetrate sperm into the womb and mix it with the ovaries of the woman and then prepare for the acceptance of life. The destruction of this process is considered a crime. If the fetus reaches a considerable size, then abortion is considered worse, and crime increases even more if the fetus is inspired by spirit. Crime peaks when the fetus is removed alive (from its mother).” ( El-Hiyau, the book En-Nicah, p. 47)

Marriage Permissions

We have already mentioned that marriage is a firm contract with which Allah has bound man and woman. After marriage, the husband gets the status of “mate” after that as “idvid”. In fact, he is called a husband because he introduces another being with whom he shares goods and bads.

Kurʹan describes the power of this relationship between husband and wife and says:
“They're resting for you and you're resting for them!” (El-Bekare, 187).

This statement implies that marriage involves protection, clothing, and mutual support, and adornment. For this reason, husband and wife in marriage have rights to respect each other. All rights are equivalent, except for what man possesses from intuition. In this context, the Great Lord says:

And they (women) have rights as well as responsibilities in marriage, and men have a priority over them”. (El-Bekare, 228).

The priority concerns the man's responsibility as family maintenance.
A man asked the Prophet.

“O God's Prophet, what right can a wife ask from her husband?” He replied, "He will feed you just as he feeds himself, and clothe himself, and don't strike his face, nor disgrace him, nor leave his home. ” (Transmitting of Abu Davud and Ibe Habban to his Sahhihu. )

The Muslim mate is not allowed to neglect his wife's clothing and food. A Prophetic Hadith says:

The loss of maintenance to those in charge (dependent) is a sin for man” (Transmission of Abu Davud, Nesai and Hakim. )

It is not permitted to beat the woman's face because the person's honor as a human is taken lightly and the best part of the body is damaged. If a husband is forced to discipline his wife at the time of outright rebellion, he is not allowed to beat her to the point of hurting or causing pain. This only comes into account then if other methods fail.

It is not lawful for a Muslim to humiliate his wife, to insult her, as it were, with contempt. The phrase “

The Prophet's wife's rights to her husband. says:

The wife who believes in God is not allowed to enter into what the man hates. She should not go out of the house if he does not wish and do something contrary to his rules and not leave his bed. And she shouldn't beat him if she has a stronger body. If he's more wrong, then she should calm him down. If you accept her favor, then God will accept her favor. If she is not pleased with her, then God will accept her reason”. ( Hakim Transition)

Bilateral Tolerance

A husband should be tolerant of his wife if he sees something he dislikes and hates. He needs to know it's about a human being that has special natural characteristics. So he must harmonize her good qualities with the bad, and the good conduct with her mistakes. A Hadith says: "Let him not hate a believer. If anything she doesn't like, she might like something else”. (Transmitting of Muslimi. )

The Lord of Glory says:

Make a good life with them. If you dislike them, be patient; God may give you much good in what you hated. (Nis 19)

Islam requires that husband be tolerant and patient of what he hates in his wife, just as it requires his wife to be harsh and patient enough to be able to bear it and to warn her not to stay away at night without agreeing with her husband who has afflicted her. One Hadith says:

There is no higher than one palm of their heads: the person who prays with the sweater that hates her; the woman who spends the night without agreeing with the man who has angered her and the two brothers who have been confronted.” (Transmitting to Ibe Maxhes and Ibe Habhan in his Sahhihu. )

Opposition and Contraction

Since a husband is responsible for his home and host on the basis of his structure, ability, and position, and the giver of his back and her host, he is not allowed to object to his authority and destroy his home. If a husband faces opposition to his wife and faces strife, he is obliged to correct her by beginning with good words, effective instruction, and understanding. If it fails to succeed, then it must leave the bed on the pretext that this will probably affect its nature to improve. If that is not so, then he is allowed to beat him by hand, but provided he withdraws from his face and other sensitive parts. If that fails, he is allowed to beat him with a stick or another instrument that causes pain. Such beating has the character of the event described by the prophet. In a time of affliction with his servant, saying,

If not for the vengeance on the Day of Resurrection, I'd beat you with this mouswak”. ( He does Saéedi in Et-tabaka. )

The Prophet is. avoided his beating and said:

When he can sleep with his wife at the end of the day! (Transmitting of Ahmed and Buhari)

For those who beat women, it says: “they are probably not the best among your”. ( It is transmitted to Feth by Ahmed, David, Nesau, Ibba Haban, and Hakim, who consider him Hadith Sahhi of Ijas to be Abdull-lah to Abbi Dhubab. )

Imam Ibn Hager says: Hadith of the Prophet. Your middle-side “does not beat”, proves that the beating is generally allowed but with a view to discipline and in concrete cases. It would be better if it was enough to threaten her if she succeeded, and in this case, a husband should leave the use of force because force causes hatred that conflicts with the marriage's expected harmony. Force is allowed if there is any sin against God. On a couch broadcast by Nisaiu, Aishaja r.a. says:

“He has not struck his own wife, nor his servant. In reality, he didn't beat anyone with his hand, except beating for God's sake, or stopping certain divine prohibitions, or paying back in God's name.” (Fet-hul-bari, Vol, 9, pp. 249.) If the situation gets worse, then wise and devout people from Islamic society intervene to improve the situation and select two wise leaders from both sides for judgment in order to settle differences between them. Perhaps their sincerity will be fruitful, and God will reconcile.

In this context, the Great Lord says:

And as for those who fear their pride, admonish them, and turn them out of their beds, and strike them. If they obey you, do not harm them. Allah is Most High, Most Great. If you fear a breach between the two, appoint an arbitrator from his people and an arbitrator from her people. If they both desire reconciliation, God will bring them together. Allah is Knower, Aware. (Nisa, 34-35).