Islamic sexual jurisprudence regarding the laws of Islamic sexuality in Islam, as is largely based on the Qur'an, the saying of Muhammad ( hadith ) and the decisions of religious leaders' (< i> fatwa ) limits sexual activity to marital relationships between men and women. While most traditions prohibit celibacy, all encourage rigorous chastity, courtesy and privacy with regard to sex relations, stating that their familiarity as perceived in Islam - includes much wider life than sexual activity - mostly reserved for marriage. This sensitivity to gender differences and extramarital propriety can be seen in the latest aspects of Islam, such as the interpretation of Islamic dress and the degree of gender segregation.
While the prohibition against sex outside marriage is strong, sexual activity itself is not a taboo subject. The allowable sexual intercourse is described in the Quran and the Hadith as wells of love and closeness. Even after marriage, there are limitations: a man should not have sexual intercourse during the menstrual period and after the birth of his wife. He is also considered sinful when performing anal penetration. Islam itself is a religion that is natalist, therefore encouraging the increase of procreation through sexual intercourse marriage. Acts and behaviors such as abortion (other than for medical risks for pregnant women) and homosexuality are also strictly prohibited; contraceptive use is permitted for birth control.
Video Islamic sexual jurisprudence
Sex education
Adult
At the time of the prophet, men and women muslims were never too shy to ask the prophets about all affairs, including personal affairs such as sexual life, so that they could know their religious teachings and rules about them. Like Aisha, the wife of the Prophet testifies, "Blessed are the women of the Ansar (the Medina). Shame does not prevent them from seeking knowledge of their religion." (All except Termizi). ?? The way women ask the prophet directly or through his wives is proof that sexual matters are not taboo but fully acknowledged and respected. "Shame is part of faith" as taught by the prophet, but he also teaches "There is no shame in religious matters" even involving a subtle aspect of sexual life.
Aisha reports: Asma (daughter Shakal) asks Allah's Apostle (may peace be upon her) about washing after menstruation. He said: Every one of you must use the water (mixed with leaves) the bidara tree and cleanse him up well, and then pour water on his head and rub it firmly until it reaches the roots of the hair. Then he has to pour water on it. After that he had to take a piece of cotton smeared with musk and wash with it. Asma said: How should he cleanse himself with the help of it? After this he (Allah's Apostle) observes: Praise be to Allah, he must purify himself. 'Aisha said in a weak tone that she should apply it to the blood trail. She (Asthma) then asks more about taking bath after sexual intercourse. He (Holy Prophet) said: He must take the water and cleanse him well or complete the ablution and then (pour water) on his head and rub it until it reaches the root of the hair (from him) the head and then pours water over it. 'Aisha said: How good are the Ansar women (maids) that their shame does not prevent them from studying religion.
The way women ask the prophet directly or through his wives is proof that sexual things are not taboo but are fully recognized and respected. "Shyness is a part of faith" as the prophet taught, but he also taught "There is no shame in the matter of religion" even involving the subtle aspects of sexual life.
Children
According to Salih Al-Munajjid, children are the responsibility of parents according to tradition:
Narrated 'Abdullah ibn' Umar who said: I heard the Messenger of Allah (peace and blessings of Allaah be upon him) saying: "Each of you is a shepherd and each one of you is responsible for his flock The ruler is a shepherd and is responsible for A man is the shepherd of his household and is responsible for his flock, a woman is the shepherd of her husband's house and is responsible for his flock. "
He states, part of the responsibilities that parents have toward their children is protecting them from anything that can cause them harm or have a negative impact on their morale, and therefore he claims, such as teaching children about sex and related things. at an early stage in their lives leading to many negative consequences, it is not permissible for Muslims to attend their children who receive sex education early on.
According to Munajjid, teaching children - male or female - Islamic ethics to do by covering awrahs, controlling the gaze and asking permission before entering the personal space should begin when they are very small, from an early age, and when they reach the age of distinction , and before they reach puberty. He mentions evidence in clear revelation talking about it , including the following:
"O ye who believe! Let your righteous slaves and your slaves, and those of you who have not yet come to puberty ask for your permission (before they come to your presence) on three occasions before the Fajr (morning) ), and while you undress you for the daytime (break), and after the Isha prayer (late at night). (This) three times is privacy for you, apart from these times there is no sin on you or on them to move , attending (helping) you with each other, so Allah makes clear Ayat (these verses of the Qur'an, showing evidence for the legal aspects of permission to visit, etc.) for you and Allah is All-Knowing, All-Wise "
Ibn Katheer said:
Here God, may He be exalted, instructs the Muslims that their slaves and slaves, and their children who have not reached puberty, should seek permission before entering the room in three situations, the first is before the Fajr prayer, because at that time people usually sleep in their beds. "and while you undress you for the daytime (rest)" ie, during a nap or nap, because someone can undress at that time with his wife. "and after the Isha prayer (late night)" because this is bedtime. So servants and children should be instructed not to enter the room all of a sudden at these times, out of fear that the man might be in an intimate situation with his wife, and so on.
When children reach the age of puberty, they must seek permission to enter at any time, as mentioned in the Qur'an:
And when the children of you come to puberty, then let them (also) ask permission, as they are senior to them (in age). Thus Allah makes clear His Verses (Commandments and legal obligations) for you. And Allah is Knower, Wise.
Munajjid also suggested separating children's beds by the age of ten according to the hadith:
Narrated by 'Amr bin Shu'ayb, from his father, that his grandfather said: The Prophet (peace and blessings of Allah be upon him) said: "Instruct your children to pray when they are seven years old, and beat them if they do not do it when they are old ten years, and separate them in their beds. "
Syekh Muhammad Shams al-Haqq al-Azeemabaadi berkata:
Al-Mannaawi said in Fath al-Qadeer Sharh al-Jaami 'as-Sagheer: That is, separate your children in the bed where they sleep when they reach the age of ten, as a precaution against provocation of desire, women. At-Teebi said: God mentions together the ideas of instructing them to pray and separate them in their bed in childhood, so as to discipline them and obey all the commandments of God, and to teach them, to show them the right ethic with people, and teach them not to put themselves in suspicious situations and distance themselves from sin.
Munajjid states, this advice and guidance of this verse has something to do with protecting and hiding 'awrah and avoiding the provocation of the beginnings of desire, as we have seen, in the tenth year, which is the age in which most children reach sharpness.
As puberty approaches, children should be taught the signs of puberty and characteristics that differentiate men from women, and the types of discharges that may be emitted from the front of both sexes. They should also be taught the rules of wudu 'and ghusl, paying attention to the phrases used in teaching and ensuring that the words are taught according to what the child needs to know. Munajjid has maintained two important things that must begin at a very early age - around the age of three - which has a basic relationship with the issue of sex education. They:
- The need for boys or girls to differentiate between men and women. Confusion among them at an early age can cause problems and confusion in concepts, characteristics and actions, in both sexes. It is therefore very important to make boys understand that he can not wear his sister's clothes, or wear earrings or bracelets, as this is for women, not for men. In the same way, a girl should be told the same thing about her sister's actions and characteristics.
- Teach children that 'awrah is personal, and that it should not be found for anyone. Teaching them, and bringing them with them, is a way of instilling the characteristics of chastity and modesty, and will help prevent obscene people from breaking them.
Finally he states, "With regard to the issue of sex education relating to sexual intercourse, or what happens between couples in general, this must occur when there is a need for it, such as when the marriage is approaching, or when he is mature enough to understand some jurisprudence issues, such as the ruling on adultery (fornication or adultery) and the like, to be done with sexual intercourse and awrahs.It is worth noting that what is required of that knowledge is essentially something natural and instinctive in the first place, and what you need to point out taught to children gradually, according to their stages of development, by way of fiqh lessons, study circles and classes in school.We must be conservative in the words and phrases we use, and care should be given to the appropriate age and stages for discussing this topic.We must also warn against indecent practices from the unbelievers and distinguish them by the beauty of Islam, by observing the Muslims' insistence to cover and be modest, and to keep their holiness and avoid what is unlawful. "
Maps Islamic sexual jurisprudence
Circumcision
Circumcision or Khatna (Arabic: ???? ?, Arabic: ???? ?) is a term for male circumcision performed as a cultural ritual by Muslims and is considered a mark of the wider community of Muslims. Whether or not it should be done after converting to Islam is debated among Islamic scholars.
The Qur'an alone does not mention circumcision explicitly in any verse. Some hadith mentioned circumcision in the list of practices known as fitra (actions considered a civilized person). Abu Hurayra, a friend of Muhammad, was quoted as saying,
"Five things are fitra: circumcision, shaved pubic hair with a razor, trimming a mustache, peeling a person's nails and pulling hair out of someone's armpits"
So, regardless of its absence from the Qur'an, it has become a religious habit from the beginning of Islam. However, there are some hadiths that do not mention circumcision as part of the characteristics of fitra and yet another hadith which mentions ten characteristics, again without naming the circumcision ; in Sahih Muslim, Aisha quoted,
"The Messenger of Allah (may peace be upon him) said: Ten is action according to fitra: cut mustache, let beard grow, use toothpick, put water in nose, cut nails, wash the joints, finger hair under the armpit, person person with water Narrator said: I forgot the tenth, but may have gargle. "
Therefore, different hadiths do not fit on whether circumcision is part of the fitra or not. According to some traditions, Muhammad was born without aposthetic skin, while others maintained that his grandfather Abdul-Muttalib circumcised him when he was seven days old. Many of the earliest disciples were circumcised to symbolize their inclusion in the burgeoning Islamic community. Among the Ulema (Muslim scholars), there are disagreements about the compulsion of circumcision in Shariah (Islamic law). Imam Ab? ? an? fa, founder of the Hanafi school of Fiqh (Islamic jurisprudence), and Malik ibn Anas, maintaining that circumcision is Sunnah Mu'akkadah - not mandatory but highly recommended. The Shafi'i and Hanbali schools see it as binding on all Muslims. Islamic sources do not set specific times for circumcision. It depends on family, region and country. But the majority of scholars argue that parents should get their child circumcised before the age of ten. The preferred age is usually seven although some Muslims are circumcised as early as the seventh day after birth and at the end of puberty.
Puberty
B? ligh or bul? gh (Arabic: ???? or ????? ?) refers to someone who has reached maturity or puberty, and has full responsibility under Islamic law.
For example, in issues related to marriage, baligh is related to the expression of Arabic law, hatta tutiqa'l-rijal , meaning that marriage should not happen until the girl is physically healthy to have sexual intercourse. In comparison, baligh or balaghat involves achieving the sexual maturity evident by menstruation. The age associated with these two concepts can, but not necessarily, coincide. Only after a separate condition called rushd , or the intellectual maturity to handle the property itself, is achieved can a girl receive his bridewealth.
A boy can reach maturity from the age of 10 years of the month (nine years, eight months and twenty days) and will be considered an adult at the age of 15 lunar years (14 years, 6 months and 22 days) if there is no sign of maturity found. Signs of maturity for boys include: wet dreams and ejaculation. A girl can reach adulthood from the age of 9 years of lunar (about eight years and eight months) and will be considered an adult at the age of 15 lunar years (14 years, 6 months and 22 days) if no signs of maturity are found. Signs of maturity for a girl: menstruation, wet dream or pregnancy.
Civility, purity and privacy
Islam strongly emphasizes the concept of modesty and modesty; In addition to legitimate sexuality, priority is given to modesty and purity both within and outside of marital relationships. In the Hadith literature, modesty has been described as "part of faith." Modesty is indispensable in the interaction between members of the opposite sex and in some cases between same-sex members as well. Dress-code is part of the whole teaching. In the Qur'an, subjects dealing with the politeness and privacy of men and women are mostly described in An-Nur. For example, it has been mentioned,
"Tell the man who believes that they lower their view and hold their sexual desire is purer for them, that Allah knows what they are doing and says to women who believe that they lower their sight and hold their sexual desire and do do not display their jewelry except what appears to be there.- And let them wear their headgear over their chests, and they should not display their jewelry except to their husband or father, or the father of their husband, or their son, the sons of their husbands, or their brothers, or the sons of their brothers, or the sons of their sisters, or their women, or those who have their right hands, or servants of men who have no authority , or children who do not know the nakedness of women, and let them not strike their feet the embellishments they hide can be known. And back to God all, you who believe, that you may be successful. And marry those among you who are single, and those who fit between you slave men and your slave girls ves. If they are in need, God will make them free from the desire of His grace. And Allah is Gracious, Knowing. And let those who can not find a match remain holy, until God makes them free from the desire of His grace. "
"O ye who believe! Let those of your right hand and those who have not reached puberty ask permission for you three times: Before morning prayer, and when ye take off your garments for the heat of the day, and after the Night Prayer, this is three times the privacy for you, besides there is no sin for you or for them - some of you are going around (waiting) to others.So Allah explains to you those messages Allah is All-Knowing, All-Wise, the child among you reaches puberty, let them seek permission as they were before they seek permission, so Allah explains to you His messages And Allah is Knowing, Wise, and (as for women) childhood past , who hopes not to get married, there is no sin for them if they undress them without displaying their jewelry, and if they are simple, it is better for the brand a. And Allah is Hearing, Knowing. There is no blame on the blind, or blame the paralytic, or blame the sick, or on yourself you can eat in your own home, or at your father's house, or your mother's house, or your brothers house, or sister's house You; or your father's uncle's house, or your father's aunt's house, or your mother's uncle's house, or your mother's aunt's house, or (home) where you have a key, or a friend's house. There is no sin in you that you eat together or separately. So when you enter the house, greet your people with greetings from God, blessed (and) well. Thus Allah explains to you the messages that you may understand. "
In another verse, it is also mentioned that,
So the good woman is obedient, keeping the invisible as God cares.
Hadith also explains the law of courtesy. Along with the Quran, it also emphasizes marriage as a requirement for courtesy and purity. For example,
Narrated Abdullah ibn Masud, the prophet said, "O young man, any one of you who is capable of marrying, let him do it, because it lowers his sight and keeps his simplicity and anyone who can not afford it, let him quickly, for it will be shield for him. "
Has been mentioned in the Hadith revolves around the private part of man and woman, Regarding the following women:
"Asma, the daughter of Abu Bakr, enters upon Allah's Apostle (peace_be_upon_him) in thin clothes, Allah's Apostle (peace_be_upon_him) diverts her attention from her.He said: Asma ', when a woman reaches the age of menstruation, it does not suit her that she displaying his body parts except this and this, and he points to his face and hands. "Abu Dawud
"After Muhammad issued a commandment (Quran 24:31) for women to cover themselves, the women responded by tearing the sheet [or outerwear] to cover their faces." Sahih Bukhari (60: 282)
About the following men:
Narrated by Muawiah ibn Haydah, "I say: Allah's Apostle, from whom we must hide our private parts and to whom we can show? He replied: hide your private parts except from your wife and from whom your right hand has (concubine) I then ask: Allah's Apostle, (what should we do), if people gather together? He replied: If it is in your power then no one will see it, then you should try to make sure no one can see it "I then asked: Allah's Apostle, if one of us is alone? He replied: God is more deserving of the people that shame should be shown to him (feel more shame to God than to the people). "
Narrated Jarhad: Allah's Apostle (peace_be_upon_him) sat with us and my thighs revealed. He said: Do not you know that the thigh is a private part.
The Prophet (peace_be_upon_him) said: Do not open your throat, and do not see thighs of the living and the dead.
It is forbidden to both partners to spread the secrets of what happened between them in their private marriage life; indeed, this is one of the worst things. Prophet Muhammad said:
"Among the most evil people before Allaah on the Day of Resurrection will be the one who comes to his wife and intercourse with her, then she spread the secret."
Reported from Asmaa bint Yazid that he was with the Prophet (peace and blessings of Allah be with him) and men and women sat with him, and the Prophet (peace and blessings of Allah be with him) said, "Will anyone say what he does with his wife? who told others what he was doing with her husband? "People were silent and did not answer. I [Asmaa '] said: "Yes, by Allaah, O Messenger of Allah, they (women) do that, and they (men) do that." She said, "Do not do that, like a demon who meets a demon in the street and interact with her as people pay attention."
The Messenger of Allah said: The most wicked of the people in the eyes of Allah on the day of judgment are those who go to his wife and he comes to him, and then he divides the secret (to others).
Privacy between unmarried men and women is not allowed to follow:
The Prophet said, "There is no man with a woman (unknown) but the Shaytan (the devil) is the third present."
The following Hadiths also instruct the preservation of basic privacy in community meetings:
Suspect by Abu Said Khudri: The Prophet said, "A man should not see another person's private parts, and a woman should not see the private parts of another woman. A man should not lie to another man without wearing a lower garment under one end; and a woman can not lie with another woman without wearing a low-cost garment under one end. "
Abu Hurayrah: The Prophet (peace_be_upon_him) said: A man should not lie to another man and a woman should not lie to another woman without covering their private parts except a child or father. He also mentioned the third thing I forgot.
In another hadith it is mentioned,
The Messenger of Allah said: "Command your children to pray when they are seven years old, and beat them if they do not do it when they are ten years old, and separate them in their beds."
There is also a recipe for simplicity and privacy in the case of unlawful sexual acts. Mentioned in the hadith below from Muwatta Imam Malik:
Malik associated with me from Zayd ibn Aslam that a man confessed to fornication in the Messenger of Allah, may Allah bless him and give him peace. Messenger of Allah, may Allah bless him and give him peace, calling for a whip, and he brings a broken whip. He said, "Above this," and he brings a new whip that has not been cut off the knot. He said, "Below," and he was carried whip that had been used and made flexible. Messenger of Allah, may Allah bless him and give him peace, give orders and he caned. Then he said, "People! The time has come for you to observe the boundaries of God, Whoever has ever experienced these bad things happen to have to cover them with God's veil, Whoever reveals to us his wrongdoing, we do what is in the Book of God against him. "
Some hadiths warn against irreverence including the following,
"The Messenger of Allah said: '... There are five things to test, and I seek refuge with Allah that you do not live to see them: Free association (sexual misconduct) never appears among people in such a way that they do so openly, but epidemics and diseases that have never been known among the predecessors will spread between them.... "
Marriage
Marriage (Nikah) is a contract between a Muslim man and his wife. Marriage has been described in tradition (hadith) as half of religion with the greeting of keeping purity.
Anas ibn Malik reported: The Messenger of Allah, peace and blessings be upon him, said, "Whoever God has provided with a godly wife, Allah has helped him in half his religion, let him fear God about the second half."
Gender in marriage
In Islamic law, marriage legalizes sexual relations between husband and wife. Marriage is not limited to platonic relationships or not just for procreation. Marriage is highly recommended in Islam, in part because it provides a legitimate institution to meet one's sexual drive. Islam does provide broad rules about sex; however, within the conditional marriage institution, there are sources both in the Qur'an and hadith, which promote their human welfare and natural sexual instincts. In Surah Baqarah, sex in married life is openly recommended:
"When they [wives] cleanse themselves [after menstruation], you go to them as God has commanded."
It has also been said:
"Those who guard their chastity (ie private parts, from illegal sexual acts) except from their wives or (prisoners and slaves) belonging to their right hand, - for them, they are free from mistakes."
In addition, the sources of hadith describe similar promotions to meet the sex drive in a legitimate way in a marriage. The Wasaelush Shia quotes Muhammad as encouraging his followers to marry, saying:
"O, you boys! I recommend marriage with you."
Prophet Muhammad also states marriage as a charity:
"When one of you has sex with your wife, it is a beneficial act of charity." The Companions were shocked and said, "But we do it purely from our desires. How can it be counted as a charity?" The Prophet replied, "If you have done it with a forbidden woman, it will count as sin, but if you do it in legitimacy, it counts as a charity."
Sexual techniques
One area of ​​Islamic sexual jurisprudence where there are not many restrictions is the discussion of sexual techniques. Almost all what is practiced under Islamic law on sexual techniques and acts of sexual intercourse comes from 'hadith , which does not limit its nature, but is followed by a common ethic known as foreplay, as the following hadeeth:
Imam al-Daylami notes a narrative about the authority of Anas ibn Malik that the Messenger of Allah (Allah bless him & give him peace) is reported to have said: "None of you should meet the (sexual) needs of a person from/fall on his wife like an animal, but let's first -There's a messenger between you. "" And what's that messenger? " they asked, and he replied: "Kisses and words". "
Imam Ibn al-Qayyim reported from Jabir ibn Abd Allah in his book "Tibb al-Nabawi" that the Prophet (Allah bless him & grant him peace) prohibited sexual intercourse before the warming.
The main trends in this hadith say for Muslims to follow in the bedroom, saying that "clearly shows that husbands and wives should feel completely free when they engage in mutual stimuli known as warming up these sayings recommends foreplay and does not provide any real limits on the type of technique used during foreplay or during intercourse.
Allah says in the Qur'an:
Your wives are offspring for you, so go to your place (have sex with your wife in any way as long as it is in the vagina and not in the anus), when or how you will do it, and send (good deeds, or ask God to grant you godly children) to yourself beforehand. And fear Allah, and know that ye must meet Him (in the Hereafter), and give the good news to the believers (O Muhammad).
In the previous verse the word harth (tilth) shows that all kinds of vaginal sex are allowed in Islam, because from this place the children are produced; and also no sexual positions whatsoever, because although the top-down positions have been most widely encouraged, but none of the vaginal sexual positions have been mentioned as prohibited in the scriptures and traditions. The semen that is inserted into the womb from which the descendants come is equated with the seeds that are planted in the soil, carrying vegetation. Both are substances from which something else is produced. Therefore, on the contrary, one area of ​​sexual technique that is generally prohibited is anal sex.
All Islamic jurists agree that anal sex is illegal (prohibited), based on the hadith of Muhammad:
Do not have anal sex with women.
Muhammad also said, "Cursed be he... who has sex with a woman through his back."
Khuzaymah Ibn Thabit also reported that the Prophet said: "God is not too shy to tell you the truth: Do not have sex with your wife in the anus."
Ibn Abbas narrated: "The Messenger of Allah said:" Allah will not see a man who has anal sex with his wife. "
Furthermore, it is reported that Muhammad mentions such an act as "a minor sodomy". (Reported by Ahmad and An-Nasa'i)
It is reported that 'Umar Ibn Al-Khattab came one day to Muhammad and said, "Messenger of Allah, I am destroyed!" "What has destroyed you?" asked the Prophet. He replied, "Last night I changed my wife," which means that she had sex with him from behind. The Prophet did not say anything to him until the verse quoted above was revealed. Then she tells him, "[Make love with your wife] from front or back, but avoid anus and sexual intercourse during menstruation." (Reported by Ahmad and At-Tirmidhi)
Sexual obligations
In Islam, the husband must have sex with his wife in accordance with what satisfies him, provided that it does not physically harm him or make him unable to earn a living. The husband is obliged to treat his wife in a good and reasonable way. Part of that kind and fair treatment is sexual intercourse, which he must do. The majority of scholars set a time limit outside which is not permitted for husbands to let go of sexual intercourse at four months, but according to some scholars, his view is that there is no time limit.
Most scholars have said that it is compulsory for women not to reject their husbands if they call them, as long as the woman who is called is not menstruating or sick in such a way that sexual intercourse will be dangerous for him, or observe the obligatory fast. If he refused without reason, then he was cursed.
It is narrated by Abu Hurairah that the Prophet said: "If a man calls his wife into his bed, and he refuses to come, the angels cursed him until the morning came."
But it is not permissible for a husband to force his wife to do more than just be able to have sexual intercourse. If he has a reason like being sick or unable to hold him, then he does not sin if he refuses to have sex.
Fornication and adultery
Just as Islamic law fosters sexual acts in legitimate marriages or concubines with fully-owned female slaves, there are also legal opinions about sexual relations outside these institutions. However, this law complies with much stricter restrictions. In addition, these laws have textual confirmation of the Qur'an.
Fornicatoress and fornicator whipping one of them a hundred lashes; and do not pity them in the application of God's law if you believe in God and the last day; and their punishment must be witness by a group of believers. Unmarried Fornicator except a fornicatoress or polytheist woman; and fornicatoress nobody marries her except for the politician or polytheist, and it is forbidden to the believer. And those who accuse the holy women and then never carry four witnesses beat them in eighty lashes; and not receive their testimony forever; they themselves are disobedient. Unless those who repent after this and become good then God forgive and merciful. And those who accuse their wives and have no testimony except themselves, then witness each of them are four witnesses by God that he is the righteous. And fifth, that God's curse is on it if he is more important. And that could save him from the punishment he witnessed by God four times that he was a lie. And the fifth time that God's wrath is on him if he is the righteous. (Qur'an 24: 2-9)
Verses 24: 2-3 state that marriage outside and concubinage, Islamic law forbids sexual intercourse as adultery. Verses 24: 2-3 state that male and female offenses must be flog a hundred times. According to the Hadith, married men and women should be stoned to death.
In addition, a practice outside marriage that exists in Islamic law is a legitimate sexual relationship between a man and an unmarried slave girl he has. Malik ibn Anas quotes a report in which "Umar b) Al-Khattab said that when a slave gives birth to a child by his master, then the slave becomes umm walad (mother of a child, concubine)."
Illegal sex (fornication)
Similar to the law prohibiting sexual intercourse outside of marriage, the Qur'an also sets the category of women with whom men are forbidden from sexual intercourse. Verses 4: 22-4 include mother, daughter, sister, aunt, nephew, wet nurse, wet nurse daughter, wife's mother, daughter of a different father, son's wife, and married woman.
In addition, Verse 2: 222 prohibits sexual intercourse with women during menstruation. Muhammad specifically restricted the command "to separate women" and "not approach them" in 2: 222 for the prohibition of sexual intercourse with a woman who was menstruating.
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Pornography
Pornography is considered haram and a clear sin.
Al Qur'an menyatakan:
"Tell believers to dispose of their appearance and keep their private parts,..., Tell the faithful woman to discard their appearance and to keep their private parts, and not to show off her charm except what is seen from her and place their scarves on their chests......
Prostitution
Prostitution is prohibited in Islam. The Quranic countries,
And do not force your slaves into prostitution when they want to remain holy, to look for fragile items from this world life. And whoever compels them, then surely after their coercion Allah is Forgiving, Merciful..
Prostitution (sex trade for money) is haram. If anyone does this then he will be stoned to death. It was practiced by some Arabs during the 6th century. In the seventh century, Muhammad claimed that prostitution was forbidden everywhere.
Jabir reported that 'Abdullah b. Ubayy b. Salul said to his girl: Go and take something for us by prostitution. In this connection is God, the Honorable and Honorable, revealing this verse: "And do not force your slaves into prostitution when they want to remain holy to find the fragile things of this life of the world, and whoever compels them, then surely after their compulsion Allah is Forgiving, Merciful "(xxiv. 33).
Abdullah ibn Abbas was reported:
The Prophet said: There is no prostitution in Islam. If one practiced prostitution in pre-Islamic times, the child would be associated with the master (slave woman). He who claims his son without marriage or legal ownership will not inherit or be inherited.
In Islam, prostitution is considered a sin, and Abu Mas'ud Al-Ansari is associated with the saying:
"Allah's Apostle forbade the price of a dog, the money earned by prostitution and the income of an astrologer".
Diceritakan 'Urwa bin Az-Zubair:
'Aishah, the Prophet's wife told him that there were four types of marriages during the period of pre-Islamic Folly. One type is similar to today that an ordinary man asks someone else to hand a girl under his guardianship or to his daughter's hand, and give him Mahr and then marry him. The second type is that a man will say to his wife after she becomes clean of menstruation. "Send for nothing and have sex with her." Her husband will then stay awake from her and will never sleep with her until she is pregnant from another man who sleeps with her. When her pregnancy becomes real, her husband will sleep with her if she wants. Her husband did it (let her sleep with another man) so she may have a son of noble descent. Such marriage is called Al-Istibda '. Another kind of marriage is that a group of less than ten men will gather and enter a woman, and they will all have sexual relations with her. If she is pregnant and gives birth to a child and a few days have passed after giving birth, she will send for them all and none of them refuse to come, and when they are all gathered before her, she will say to them, "You (all" Know what you have done, and now I have given birth to a child, so this is your child-and-so! "Mentions whoever he likes, and his son will follow him and he can not refuse to take it. that many people will enter a woman and she will never reject anyone who comes to her.They are the prostitutes used to fix the flag on their door as a sign, and she who wants to be able to have sex with them If any of them who is pregnant and gave birth to a child, then all the men will be gathered for him and they will call Qa'if (people who are experts in m recognize the likeness of a child with his father) to them and will let the child follow. men (whom they recognize as his father) and he will let him obey him and be called his son. He will not refuse all that. But when Muhammad was sent with the Truth, he abolished all types of marriages observed in a period of pre-Islamic ignorance except the kind of marriage that people recognize today.
However, sexual slavery as concubinage was not considered prostitution and was very common during the Arab slave trade throughout the Middle Ages and early modern periods, when women and girls from the Caucasus, Africa, Central Asia and Europe were arrested and served as concubines in the Arab World harem. Ibn Battuta told us several times that he was given or bought a slave woman.
According to Shi'ite Muslims, Muhammad approved a permanent marriage - muta'a in Iraq and sigheh in Iran - which has been used as a legal closure for sex workers, in a culture where prostitution is prohibited.
On the contrary, in Sahih al-Bukhari, mut'ah marriage is classified as forbidden because Ali ibn Abu Thalib said that he heard Muhammad say that it was forbidden. As reported by 'Ali bin Abu Thalib:
"On the day of khaibar, the Messenger of Allah forbade Mut'a (ie temporary marriage) and eating the flesh of donkeys."
Zaidi's Shiite text also states that Ali says Mut'ah's marriage is forbidden and for this reason Zaidi's Shi'ah does not practice mut'ah marriage.
Homosexuality
The Qur'an strictly prohibits homosexuality through the story of Lot (see paragraphs 7: 80-84, 26: 165-166, 11: 69-83, 29: 28-35 of the Qur'an; also translated in the Book of Genesis Bible), in Al-Nisa, Al-Araf and possibly the verses in other letters. For example, this is a verse directed directly to Muhammad and his followers:
We also send Lot: He said to his people: "Are you doing lewd acts like no one in creation (ever) done before you? Because you practice your desires on men who prefer women: you are indeed a transgressor. "
In another verse, it has also been shown,
Are you approaching men among the worlds and leaving what your Lord created for you as a couple? But you are a transgressor.
If two (men) are among you guilty of lewdness, judge them both. If they repent and change, Let them alone; because Allah is the Beneficent, Most Merciful.
The Hadith regards homosexuality as adultery, and homosexual men to be put to death. For example, Abu Dawud states,
Abdullah ibn Abbas narrated: The Prophet said: If you find someone to do as many people do, kill the person who does it, and the person who does it.
Abdullah ibn Abbas narrated: If an unmarried man is arrested for sodomy, he will be stoned to death.
It is narrated that Jaabir: "The Prophet said: 'Nothing I fear for my followers is more than the actions of the Lotites.'"
All major Islamic schools do not approve of homosexuality, Islam views the same-sex desire as an unnatural temptation; and, sexual intercourse is seen as a violation of the natural role and purpose of sexual activity. The teachings of Islam (in the tradition of hadith ) presuppose the same-sex attraction, extol abstention and (in the Qur'an) condemning the consummation.
Most jurists believe there must be severe punishment according to the Qur'anic and prophetic commands above, such as death or caning, while others disagree. The early caliphs were known to have two male partners executed in various ways. Some other jurists believe that no punishment will serve as an effective laxative for this act, and therefore its immorality hinders worldly punishment. Some jurists are so morally offended by homosexuality that only the surrounding discussion leads to excommunication and anathematizing.
Islamic law establishes two categories of legal relationships, sexual relationships: between husband and wife and between a man and his concubine. All other sexual relations, according to Islamic law and Qur'anic exegesis, are considered zin? (Adultery), including adultery and homosexuality.
The discourse on homosexuality in Islam is primarily concerned with activities between men. However, there are some traditions that mention homosexual behavior in women; the jurists agree that "there is no hadd penalty for lesbianism, because it is not adultery, but the penalty of ta'zeer must be imposed, because it is a sin.. '". Although the punishment for lesbianism is rarely mentioned in history, al-Tabari notes the example of the casual execution of a pair of lesbian slavegirls in the harem al-Hadi, in a collection of highly critical anecdotes relating to the caliph's acts as a ruler. Some jurists view sexual intercourse as possible only for an individual who has a phallus; Therefore, the definition of sexual intercourse depends on the entry of the corona phallus into the couple's hole. Since women have no phallus and can not relate to each other, they, in this interpretation, are physically incapable of doing zinc ?.
Transsexuality
Mukhannathun (?????? "effeminate"), "female-like male", single mukhannath) is classical Arabic, an ancient predecessor to the modern concept of transgender woman, who, over time, is forced to be castrated.. There is a significant mention of "mukhannathun" in hadith and by Islamic scholars. The word refers to someone who behaves like a woman in gentleness, speech, appearance, movement and so on. The mukhannath or sissy is a man who is clearly male, unlike khuntha (interseks). Mighty people are of two kinds. (i) Those created like that (intersex); there is no sin on them. (ii) Those who are not created that way; instead they choose to imitate women in their movements and speeches. This is a type condemned in hadith. The following tradition speaks to non-traditional transgender behavior:
Narrated by Abdullah ibn Abbas: The Prophet cursed the sissy man; the men of resemblance (regardless of the courtesy of women) and women who consider men's genius, and he says, "Turn them off from your house." The Prophet showed such a man, and 'Umar became such a woman.
Surgical replacement surgery means that healthy men or women who suffer without deformity, who can marry and reproduce, choose to undergo elective surgery to transform themselves into the appearance of the opposite sex. Such an operation is forbidden by Islamic law because it alters the creation of God in vain and in vain. God tells us that Satan said:
"And I will order them and they will change the creation of God."
It is also the most extreme form of imitating the opposite sex. The Prophet Muhammad said:
"God cursed men who imitate women and women who imitate men."
Interseks
Intersex people may have sex or organ characteristics that are not usually male or female. This person is called Khunthaa in Fiqh books. There are three types of Khunthaa:
1. Someone has aspects of both organs, and urinating from the male organs. This person will be among the men and the law about men will fall on him.
2. The person is urinating from the female organs so that will be inserted between the females. Women-related laws will fall on this person. This happens before the person reaches maturity. Upon maturity, the person will be re-examined. If he experiences a damp-like dreams then he will be counted as a man. On the other hand, if the person develops breasts and other signs become feminine, he will be among women.
3. When both masculine and feminine signs are identical and can not be determined whether the person is more male or more female then the person is called Khunthaa Mushil. There are different laws about such people, some examples: It is not permissible for a Khunthaa Mushkil to wear silk and jewelry. Both are allowed for women. But because this person's condition can not be ascertained, the precaution requires that the person not wear silk and jewelry, because of the possibility that the person may be more male. Such a person can not travel without Mahram because of the possibility of becoming more women. When this person dies, Ghusl will not be given because it raises the question that who will make Ghusl, male or female. The law is that this person will be given Tayammum. If Ghayr Mahram gives Tayammum then the person should wear a cloth in hand. A Mahram does not have to wear a cloth in his hand.
With regard to an intersex's marriage, if it is an unambiguous case, then according to how he is classified, he can marry someone of the opposite sex. If that is an ambiguous case, then the marriage of such a person can not apply, the reason being that he may be male, in this case how he can marry another man, or maybe a woman, in this case he can not marry a woman others like him. If this individual is sexually attracted to a woman and claims to be a male, this is a sign that she is likely to be male, and vice versa.
Intersex medical intervention is considered allowed to reach agreement between one's exterior, chromosome makeup or sex organs. They are treated as a treatment rather than changing God's creation or imitating the opposite sex.
Concubinage
Infidelity is the relationship between a man and a slave of an unmarried woman he has; this term refers to the status of women. If she gives birth to a child by her master, the slave becomes umm walad ("mother of the child", "concubine"). The Hanbali lawyer Ibn Qudama explained that the father was not allowed to sell or transfer the possession of his mistress, even though he was entitled to have sexual relations with him, to use his services, to hire him and marry him. Ibn al-Humam added that the slave owner must recognize the kinship of the child.
The "concubine" ( surriyya) refers to the female slave (Riya jya Riya), whether Muslim or non-Muslim, with whom the employer engages in sexual intercourse. The word " surriyya " is not mentioned in the Qur'an. However, the phrase "Ma malakat aymanukum" (which belongs to your right hand), which occurs fifteen times in the scriptures, refers to the slave and therefore, though not necessarily, to the concubines. Infidelity is a pre-Islamic custom that is allowed to be practiced under Islam with Jews and non-Muslims to marry a concubine after teaching it and instructing it well and then giving them freedom.
Islamic jurisprudence sets limits on the employer's right to sexual intercourse with his female slave. The possession of a man from his unmarried slave gives him the exclusive right to have sex with him (with his permission) which he can not sell to others (to prevent prostitution of slaves). A man can have an unlimited number of concubines, but can not have access to a female slave owned by his wife. Marriage between the employer and his concubine is only possible if she is granted free status first. To avoid pregnancy, the employer has the right to practice coitus interruptus. The birth of the progeny will change the legal status of the concubine into the possession of umm al-walad ("mother of the child"); thus, the concubine can not be sold. Upon the death of his legitimate master, he will automatically obtain free status and his children shall be deemed free and lawful.
Surat al-Muminun (23: 6) and Surah Al-Maarij (70:30) both, in identical words, describe the difference between the spouse and the "right-handed" (slave girl), saying "? ???????????????????????????????????? (Literally, "their spouse or what is owned by the hand right "), while clarifying that sexual intercourse is well allowed. The purchase of female slaves for sex is valid from the perspective of Islamic law, and this is the most common motive for the purchase of slaves throughout Islamic history.
One of the reasons given for the recognition of concubinage in Islam is that it "satisfies the sexual desires of female slaves and thereby prevents the spread of immorality in the Muslim community." Most schools limit concubinage to relationships in which the female slave must monogamy to his master (although his monogamy to him is not necessary), but according to Sikainga, "the reality is, however, female slaves in many Muslim societies fall prey. [Man] the stairs of their owners, their [male owner] neighbors, and their [male] guests. "
The history of slavery in Islamic countries and sexual relations with slaves, is "the responsibility of Muslims, and not of the Koran", according to Parwez, as quoted by Clarence-Smith. Amir Ali blames the history of Islamic slavery in racial terms, says Clarence-Smith, which states that slavery slavery and sexual harassment of captured slaves may be due to the degeneration of the Arabs from their mixing over time with "lower races such as Ethiopians ".
Rape
Rape is considered a serious sexual crime in Islam, and can be defined in Islamic law as: "Forcibly forbidden sexual intercourse by a man with a woman who is not legally married to her, without her free will and consent."
Rape is forbidden under Islamic law. It is defined as having an extramarital or fear relationship, including any subsequent injury to both the mental and physical health of the victim. According to Islamic law, it is classified as hirabah , a violent crime that causes chaos on the ground in the manner described in the Qur'an as a facade (delinquent mischief). Similar crimes, for example, are highway robberies, for fearing people out or losing their property through violence. Some other branches of Islamic law regard it as part of adultery , as a crime called "forcible fornication" ( zina-bil-jabr ). In Sharia, rape can be punished by stoning to death.
When a woman comes out in the days of the Prophet to pray, a man attacks her and takes over her (rape) herself. He shouted and he left, and when a man came, he said: That (man) did this and that to me. And when a company of emigrants came, he said: The man did this and that to me. They went and arrested the man they thought had been in contact with him and brought him to him. He said: Yes, this is it. Then they took him to the Messenger of Allah. When he (Prophet) will execute the punishment, the one who (actually) has attacked him stood up and said: Messenger of Allah, I am the one who did it for him. He (Prophet) said to him: Go away, because God has forgiven you. But he told him some good words (AbuDawud said: which means the confiscated ones), and from the man who had copulated with him, he said: Stone him to death. He also said: He has repented in such a way that if the Medinan people have repented in the same way, it will be received from them.
Under Islam, sexual intercourse is considered a loving act in marriage and should be only with mutual consent. Nevertheless, there is no explicit concept of marital rape in Sharia; a wife is considered to have accepted a husband-wife relationship as part of a marriage contract. He can only refuse on grounds set as prohibited for sexual intercourse such as when he fasts, menstruates, undergoes postpartum fasting, or during Hajj or Umrah.
Classical Islamic law defines what today is called "rape" as a form of adultery or forced adultery ( zin ?? ). This basic definition of rape as "coercive zin " means that all normal legal principles belonging to zin ?? - its definitions, penalties and stance through evidence - also apply to rape; prototypical action zin ?? is defined as the sexual relationship between a man and a woman on whom the man has no right of ownership or title. Sane grown men and women convicted for zin ?? receive a permanent physical punishment (? Add ):
- One hundred lashes and a one-year exile for unmarried people are free;
- Sentenced to death for married or previously married people,
Zin ?? established, according to classical law, through the acknowledgment of one or both parties and evidence. The second type of evidence - pregnancy in unmarried/un-owned women - is contradicted between schools. Strict and procedural standard of proof for implementing zinc ?? Punishment may serve to compensate for the harshness of the punishment itself, an effect that seems to have been intended by the legal authorities, who in the early period developed legal principles that encourage avoiding "add as much punishment as possible, either through ambiguity claims (shubhah).) Or lack of capacity law (pakyya).
What distinguishes prototype zin action ?? of the act of rape, for jurists, is that in prototypical cases both parties act on their own accord, while in the act of rape, only one of the parties does so. The jurisprudence recognizes diverse situations as "coercive" in nature, including the application of physical force, coercive presence, or future threats of harm to oneself or those close to oneself; they are also included in their definition of "coercion" of the inability to give a valid consent, such as in the case of a minor, or a mentally or unconscious person. Muslim jurists from the early period of Islamic law agree that the perpetrators of coercion zin ?? should receive punishment ? Add which usually applies to their personal status and sexual status, but that? Adding a penalty should not be applied p
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