Sleeping - Islamic Guide To Sexual Relations

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1)   Sleeping in a State of Major Ritual Impurity (janaba)

a) It is recommended for the couple to hasten in having a ritual bath after sexual relations. One should endeavour to end one's state of Janaba as soon as possible, as it releases one from the restrictions of ritual impurity.

Sayyiduna 'Ali (r) relates that the Messenger of Allah (sa) said:

"The angels do not enter a house in which there is a picture, a dog, or a person in a state of major ritual impurity [a junub]." 

(Sunan Abi Dawud 229)

This hadith is referring to an individual who unnecessarily remains in a state of major ritual impurity for a considerable length of time to the extent that the obligatory (fard) prayers are delayed. In such a case, one is sinful; otherwise it is not obligatory to have a bath directly after sexual relations. It is permitted, without dislike, to go to sleep in a state of janaba, even though having a bath is superior. Sayyida 'A'isha (r) relates:

'The Messenger of Allah (sa) would sleep while he was in a state of major ritual impurity without touching water." 

(Sunan al-Tirmidhi 118, Sunan Abi Dawud 230 and Sunan Ibn Majah 581)

The author of the commentary of Sunan al-Tirmidhi, Tuhfat al­Ahwadhi, states: "In this hadith, there is proof that it is permitted for a junub to go to sleep before having a bath and before performing an ablution." (Tuhfat al-Ahwadhi bi Sharh Jami' al-Tirmidhi 1:397)

Ghudayf ibn al-Harith relates:

"I asked 'A'isha, "Have you seen the Messenger of Allah (sa) having a bath of janaba at the beginning of the night or at the end?" She replied, "Sometimes he would have a bath at the beginning of the night and sometimes at the end." And so I said, "Allah is Most Great. All Praise be to Allah Who put ease in the matter. .."  

(Sunan Abi Dawud 228 and others)

Imam Nawawi states, 'The conclusion of these hadiths is that it is permitted for a junub to eat, drink, sleep and have sex before having a bath. This is something that is agreed upon by all the scholars [ ... ] The meaning [of the hadith in which it is mentioned that the Messenger of Allah (sa) would sleep without touching water] is that on a few occasions, he would not touch water at all in order to indicate permissibility [of going to sleep in such a state]. Had the Messenger of Allah (sa) continuously used water, it would have been presumed that using water is necessary, and Allah knows best." (Al-Minhaj Sharh Sahih Muslim P: 372-373)

b) If one wishes to sleep without having a bath, one is encouraged to perform a ritual ablution (wudu)  Sayyida 'A'isha (r) relates:

''Whenever the Messenger of Allah (sa) intended to sleep in a state of major ritual impurity, he would wash his private parts and perform ablution like that for the prayer."  

(Sahih al-Bukhari 284 and Sahih Muslim 305, the wording is of Bukhari)

Sayyiduna 'Umar ibn al-Khattab (r) asked the Messenger of Allah (sa) "Can any one of us sleep while in a state of major ritual impurity?" He replied:

''Yes, if one performs ablution, one can sleep while in a state of major ritual impurity." (Sahih al-Bukhari 283, Sahih Muslim 306 and Sunan al-Tirmidhi 120, the wording is of Bukhari)

Sayyiduna 'Umar ibn al-Khattab (r) mentioned to the Messenger of Allah (sa) that he becomes junub at night. The Messenger of Allah (sa) said to him:

"Perform ablution and wash your private parts, then go to sleep."  

(Sahih al-Bukhari 286 and Sahih Muslim 306)

With the exception of the isolated position of a handful of scholars, such as Dawud al-Zahiri and Ibn al-Habib al-Maliki, the general body of scholars (jumhur) hold that performing ablution before going to sleep is recommended, not obligatory. In other words, one would be rewarded for performing ablution but not sinful for omitting it.

This is supported by the narration recorded by Imam Ibn Khuzayma and Imam Ibn Hibban in their respective Salah collections that 'Umar ibn al-Khattab (r) asked the Messenger of Allah (sa): "Can any one of us sleep while in a state of major ritual impurity?" He replied:

''Yes, he may sleep, and perform ablution if he so wishes." (Sahih Ibn Khuzayma 211 )

Likewise, the hadith of Sayyida 'A'isha (r) quoted earlier that "the Messenger of Allah (sa)'' would sleep while in a state of major ritual impurity without touching water" is a proof that performing an ablution is not obligatory. Imam Nawawi states, "It is recommended to perform ablution and wash one's private parts before these matters [i.e. sleeping, eating, drinking and the like] [ ... ] Our scholars have clearly stated that it is [somewhat] disliked to sleep, eat, drink and have sex before performing ablution, and these hadiths would indicate that. However, there is no difference of opinion according to us that this performing of ablution is not obligatory (wajib). This is the opinion of Imam Malik and the majority of scholars ... " (Al-Minhaj Sharh Sahiih Muslim P: 372)

c) If one is unable to perform a ritual ablution, one should at least clean and wash one's private parts, as mentioned in the hadith of 'Umar ibn al-Khattab (r) recorded by Imam Bukhari . This is the last of the three stages. However, in this case also, there is no sin for not washing one's private parts, since it is reported that the Messenger of Allah (sa) retired to bed ''without touching water".

In conclusion, there are three stages here: 

• The optimum is to perform the ritual bath and then sleep; 
• if that is not possible, a ritual ablution should be performed; and 
• if that is not possible, one should at least wash one's private parts. 

However, if none of the above three actions are performed, one will still not be guilty of committing a sin.

Source: Islamic Guide To Sexual Relations

To Be Continued....

Ritual Bath (ghusl) - Islamic Guide To Sexual Relations

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1)   Ritual Bath (ghusl)

a) It was mentioned earlier that all four Sunni Schools of Islamic law agree that the emission of semen (many) with sexual desire from a man, and ejaculatory fluid upon orgasm from a woman necessitates a ritual bath (ghusl). As such, after having sex, one is in a state of major ritual impurity (janaba) and is termed a junub. A junub is prevented from praying, reciting or touching the Qur'an, entering a Mosque, and other forms of worship until one purifies oneself. Allah Most High says:

" ... If you are in a state of major impurity (janaba), cleanse yourself well [by taking a bath]."

(Qur'an 5:6)

Sayyiduna Abu Hurayra (r) relates that the Messenger of Allah (sa) said:

"Beneath every hair is an impurity (janaba), hence wash the hair [of the body] and clean the skin. 

(Sunan al-Tirmidhi 106 & Sunan Abi Dawud 252)

Apart from the emission of semen, major ritual impurity also comes about through penetration, with or without ejaculation, necessitating a ritual bath. Once the head of the penis enters the vagina, a ritual bath is necessary. In other words, emission of semen and sex are both independent causes of major ritual impurity and both necessitate the ritual bath. If semen is discharged without sex, but with sexual desire, or sexual intercourse takes place without ejaculation, a ritual bath is necessary in both situations.

In terms of sex without ejaculation being a cause of Janaba, the following Prophetic narrations are reported: Sayyiduna Abu Hurayra (r) relates that the Messenger of Allah (sa) said:

''When a man sits amidst four parts [of the woman] and then exerts pressure on her, a ritual bath becomes obligatory upon him." And in the hadith reported by the narrator Matar, there is a further addition, "Even if he does not ejaculate." 

(Sahih al-Bukhari 287 and Sahih Muslim 348, the wording is of Muslim)

Sayyida 'A'isha (r) relates that the Messenger of Allah (sa) said:

''When the [man's] organ goes beyond the [woman's] organ, a ritual bath becomes necessary." 

(Sunan al-Tirmidh'i 109 and  Musnad Ahmad)

Amr ibn Shu'ayb relates from his father, from his grandfather (r) that the Messenger of Allah (sa) said:

"When the two organs [of the man and woman] meet, and the top part of the penis is hidden, a ritual bath becomes necessary." 

(Sunan Ibn Majah 611 and Musannaf Ibn Abi Shayba 1:112)

Imam Nawawi states in his commentary of the [first] hadith recorded by Muslim: 'The meaning of the hadith is that the necessity to bathe is not restricted to the ejaculation of semen, but rather, when the head of the penis becomes hidden into the vagina, a ritual bath is necessary on the man and woman. There is no difference of opinion on this today. Some of the Companions and those after them disagreed, but then a consensus (ijma') was reached on what we just stated." (Al-Minhaj Sharh Sahih Muslim P: 400)

In regards to the emission of semen without sex being a cause of Janaba, the following Prophetic narration is reported: Sayyiduna 'Ali (r) relates:

"I asked the Messenger of Allah (sa) [through someone else] regarding pre-ejaculatory fluid (madhy), so he said, "Upon the emission of pre-ejaculatory fluid, a ritual ablution is obliged, and upon the emission of semen (many), a ritual bath is obliged."  

(Sunan al-Tirmidh'i 114, Sunan Ibn Majah 504 & others)

If a woman ejaculates, even during sleep, by having an orgasm or achieving sexual climax, she too is required to have a ritual bath. In this regard, the following Prophetic narration is reported: Umm Salama, the mother of the believers (r) relates:

"Umm Sulaym, the wife of Abu Talha, came to the Messenger of Allah (sa) and said, "O Messenger of Allah, surely, Allah is not shy from the truth. Is it necessary for a woman to take a ritual bath after she has a wet dream?" The Messenger of Allah (sa) replied, "Yes, if she notices a discharge."  

(Sahih al-Bukhar'i 278)

Imam Ibn Qudama states, 'The emission of semen with force and desire necessitates a ritual bath for men and women [i.e. orgasm], whether awake or asleep. This is the position of the generality of the jurists, as Tirmidhi said, and we are not aware of any disagreement on this." (Al-Mughn'i 1:197)

Thus, both spouses must ensure that they take an obligatory ritual bath after having sex, even if there is no ejaculation. If either of them achieves sexual climax and ejaculates, whether during foreplay or sleep, they must also take a ritual bath. When taking a bath, care must be taken that one's whole body is washed properly, ensuring that water reaches parts of the body that are not washed easily. If the couple is unaware of how to take a ritual bath properly, they must learn the Islamic guidelines in this regard.

b) As regards to semen coming out from the man after he has taken a ritual bath, according to the stronger position within the Hanafi school and the position of other schools, sexual gratification (shahwa) and forceful emission (dafq) of semen at the time of it exiting the private parts are not conditions for the obligation of a ritual bath, provided the initial cause was sexual climax, and not due to lifting a heavy object etc. The condition of the initial cause being sexual climax is specific to the Hanafi school.

According to the"Shafi’i school, whenever semen exits, a ritual bath is obligatory, regardless of the initial cause. Given this, the discharge of semen remaining in the passageway after completing a ritual bath, requires another bath.

However, according to the Hanafi school, if semen is discharged after urinating, sleeping or excessive walking, it is not necessary to repeat the bath, as these movements are considered to have cleaned the passageway and halted the dripping of all semen. As such, any semen discharged after this is not attributed to the initial gratification and is considered to have exited without sexual climax. However, a new ablution (wudu) is necessary, since something has come out of the private parts. As for the prayers, they are valid because they were performed in a state of purity, given that the bath was invalidated after the prayer.

If a woman sees fluid exiting from her after taking a ritual bath, then if she is confident that these are her own fluids, and not those of the man, the ruling mentioned above applies. If, however, she is in doubt, she does not need to repeat her bath or any prayers that she may have performed. This is the position of the Hanafi school.

According to the Shafi’i school, if she achieved orgasm during sex with her husband, it is obligatory for her to repeat her bath. This is because her "achieving an orgasm" is a strong indication that it is her own sexual fluid, and so it is necessary for her to repeat the bath. However, if she did not achieve an orgasm, she does not need to repeat her bath, but it does invalidate her ablution, because what is exiting from her is her husband's semen and not her own fluid. (See: Al-Hidaya 1: 31, Radd al-Muhtar 1: 159-161 and Mughno al-Muhtaj 1: 117-118)

In light of all of this, it is best for both spouses to make a habit of urinating before taking the obligatory ritual bath. This will help avoid problems later on, Insha' Allah.

Source: Islamic Guide To Sexual Relations

To Be Continued....

9. AFTER PLAY - Islamic Guide To Sexual Relations

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-9- AFTER PLAY

ISLAMIC TEACHINGS WITH regard to sexual relations do not end at the termination of intercourse between the spouses, they go much beyond that. The time after having sex, which could be termed as "after play", is as important as foreplay and sex itself. There are many important rulings and etiquettes that need to kept in mind in this regard.

1)   Being Affectionate

After achieving sexual climax, both spouses should remain in their positions for a while before separating from one another. Islam teaches couples to be considerate and compassionate to one another at all times, and not only whilst having sex. A husband who is insensitive and unresponsive after sex will appear to his wife as though his interest in her is only in sexual gratification. As such, he should ensure that there are kind and affectionate exchanges, even after having sex.

2)   Cleanliness and Purification

After having sex, both spouses should clean their genital areas with clean pieces of cloth or tissue. If they had placed a sheet or cloth below them before having sex, which is recommended, that may be used in cleaning themselves, otherwise a separate cloth may be used.

Imam Ibn Qudama states in his Al-Mughn'i, "It is recommended (mustahab) for the wife to keep a piece of cloth with her that her husband can use after having sex and wipe himself with it, as Sayyida 'A'isha (r) said: "An astute woman should keep a piece of cloth with her. After her husband has sex with her, she should give it to him, so that he may wipe himself and she may wipe herself with it." (Al-Mughni" 8: 136)

Cleanliness after sex is of utmost importance. Some Muslim couples are extremely negligent in this regard, ignoring the fact that their bed-sheet and clothes may have become impure. It is strongly encouraged to lay a separate sheet of clothing specifically for sex, which can be put in the washing afterwards. If sexual fluids have come into contact with one's clothes or body parts, they must be purified with water before praying, otherwise, one's prayer will be invalid. The bedding should also be changed after having sex if sexual fluids have come into contact with it.

Couples need to remember that pre-ejaculatory fluid (madhy) is impure according to all the classical scholars. Madhy is "A thin white fluid that exits without force from a man or woman when sexually aroused but is not accompanied by an ejaculation". It can often be released without one being aware of it, and is more prevalent in women than men. Madhy only necessitates a ritual ablution (wudu) but is legally considered impure (najis), and so has to be washed if one's body or clothing is affected by it. Imam Nawawi: states that the whole Muslim Umma are in unanimous agreement that Madhy is impure. (See: Hashiya al-Tahtawi 'ala Maraqi al-Falah P:100, Al-Majmil' Sharh al-Muhadhdhab 2:395 & Al-Mughni 1:162)

As far as semen (many) is concerned, it is defined with respect to men as "A thick white fluid that gushes out with force from the penis causing it to slacken and reduce in size." With respect to women, it is the thin and yellow ejaculatory fluid. Many is the fluid with which Allah Most High Creates human beings. Allah Most High says:

"Does man think that he will be left unchecked? Was he not an ejaculated drop of semen (many)? Then he became a clot of blood, then He [Allah] Created [him] and made [him] perfect, and of him He made two sexes, male and female. Has He no power [then] to give life to the dead?"

(Qur'an 75:36-40)

There is a difference of opinion between classical scholars in regards to whether semen is impure or not. The Hanafi and Maliki schools consider it impure and require it to be cleansed from one's body and clothes. Conversely, the Shafi’i School and also the Hanbali School [according to the more authentic position related from Imam Ahmad] consider semen to be pure. However, all the Schools agree that the emission of semen necessitates a ritual bath (ghush for both the man and the woman. (Tahtaw'i 'ala Maraqi al-Falah P: 96 and Radd al-Muhtar: 312-314 for the Hanafi School, Al-Majmu' Sharh al-Muhadhdhab 1:395-396 for the Shafi'i School, Al-Mughni 1:197 & 1:735 for the Hanball School, and Hashiya al-Dasuqi 'ala 'l-Sharh, al-Kabir 1:92 for the Maliki’ School

3)   Urinating

It is recommended from a medical point of view to urinate after having sex. This allows

the remaining drops of semen to come out of one's system. One should avoid using exceedingly cold water when washing the private parts, since this can be harmful. (See: Ihya' 'Ulum al-Din with its commentary lthaf al-Sadat al-Mattaqin 6: 184, and Adab-e-Mubashrat P:28)

Source: Islamic Guide To Sexual Relations

To Be Continued....

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