Structure of the Quran

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Remarkable Structure of the Quran

 

 

 

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Etiquettes - Islamic Guide To Sexual Relations

READ DISCLAIMER BEFORE PROCEEDING

ACTUAL PLAY

1) Privacy

2) Covering up the Qur'an

One of the etiquettes of sexual relations is to cover up or put away copies of the Qur'an, verses of the Qur'an hanging on the wall and other Islamic literature such as hadith collections and books consisting of invocations (du' a and adhkar), if possible, without undue hardship.

There is no sin, however, for not doing so.

Imam Haskafi states in his Al-Durr al-Mukhtar, 'There is nothing wrong with having sex in a room in which there is a copy of the Qur'an, because it is generally difficult to avoid." In his commentary of the above text, Ibn 'Abidin states, however, that it is superior to cover up the Qur'an. (Radd al-Mu/J,tar 'ala 'l-Durral-Mukhtar 6:42 3)

3) Reciting the Supplication (du'a)

One of the objectives of sexual relations is to produce pious and righteous offspring. As such, it is important that the couple supplicate to Allah Most High before commencing sex, asking Him to keep Satan away from themselves and their potential offspring.  Sayyiduna 'Abdullah ibn Abbas (r) relates that the Messenger of Allah (sa) said:

"When approaching one's spouse, if one says, "In the name of Allah. O Allah! Protect us from Satan and protect what you grant us [i.e. the coming offspring] from Satan" then if it is destined that they have a child from that intercourse, Satan will never be  able to harm it."  

(Sahih al-Bukhar'i 141 & Sahih Muslim 1434, the wording is of Muslim)

Thus, it is recommended prior to penetration for both spouses to first pronounce the name of Allah Most High saying: (Transliteration)

Bismillah

In the name of Allah

Or

Bismillah ar-rahman ar-rahim

In the name of Allah, Most Compassionate, Most Merciful.

Thereafter, recite the following supplication:

Allahumma jannibnash-shaytan, wa jannibish-shaytana ma razaqtana

O Allah! Protect us from Satan and protect what you grant us from Satan.

It is important to recite the above-mentioned supplication (du'a), since firstly, it is from the guidance given to us by the Messenger of Allah (sa) and secondly, one's potential offspring may not be saved from the evils of Satan if the Du' a is disregarded.

4) Avoiding Facing the Qibla

One of the etiquettes of sexual relations is to avoid facing the direction of the Qibla, because one's nakedness is normally exposed in such a state. Imam Ibn 'Abidin of the Banafi School, Imam Ghazali of the Shafi'i School and Imam Ibn Qudama of the Hanbali School all mention that it is somewhat disliked (makruh tanz'ih) to face the Qibla whilst having sex [although not sinful].

Imam Ibn Qudama states, "One should not face the Qibla during sex, for Amr ibn Hazm and 'Ata' both disliked it". (Al-Mughn'i 8:136, also see: Radd al-Muh,tar 1:341 and lthaf al-Sadat al-Muttaq'in bi Sharh Ihya" Ulilm al-D'in 6:1 74)

5) Talking During Sex

Talking during foreplay is not only permitted, but rather encouraged, as outlined previously. It is recommended that both spouses exchange kind words that express their love, longing and desire for one another. There is nothing wrong even if both spouses use sexually arousing language during foreplay, provided there is nothing specifically wrong or sinful in the nature of their conversation and provided others are not able to hear them, as discussed earlier.

As for talking during actual sexual penetration, classical scholars generally state that it is disliked (makruh) to do so excessively, because:

a) Sexual relations are based on concealment;

b) The Messenger of Allah (sa) commanded for proper manners to be observed during sex, whilst excessive talking is contrary to proper manners, and;

c) It is similar to when one is in the toilet or bathroom where talking is Makruh due to one's nakedness being exposed. (See: Radd al-Muhtar 6:418 & Al-Mughni 8:136)

Having said the above, the renowned Hanafi jurist of recent times in the Subcontinent, Shaykh Mufti Muhammad Shafi' (may Allah have mercy on him) states that talking during sex is disliked when it is with others. As far as the couple talking with each other, there is nothing wrong with that. (lmdad al-Muftin P: 1032)

Source: Islamic Guide To Sexual Relations

To Be Continued....

Window of opportunity for Jews to earn Allah’s Mercy - JERUSALEM IN THE QUR’AN

Window of opportunity for Jews to earn Allah’s Mercy

The change in Qiblah had implications which were even more important that the above.

When the Jews worshipped the ‘Golden Calf’ while Moses (‘alaihi al-Salaam) was on Mt. Sinai, and when they changed the Torah and rewrote it to make Halal that which Allah had made Haram, and when they boasted of how they had killed the Messiah, the son of Mary, these constituted the most heinous incidents in their continuous betrayal of their Covenant with Allah. Allah responded to all of these monstrously sinful deeds with a declaration that they had but one ‘window of opportunity’ through which they could avert the ‘greatest of all punishments’ that He had reserved for them. That ‘window of opportunity’ would be the Arab Prophet, Muhammad (‘alaihi alSalaam), who would be the Last of all the Prophets. If they accepted him and believed in him then they could earn Divine Forgiveness and Mercy. This promise was recorded in the Qur’an in the following passage in which He addressed the Jews and delivered His response to their monstrous sins and violations of the Covenant as follows:

“  … He said: “With My Punishment I visit whom I will; but My Mercy extendeth to all things. That (Mercy) I shall ordain for those who do right, and practice regular charity, and those who believe in Our Signs.”

 “Those who follow the Messenger, the (Gentile) unlettered Prophet, whom they find mentioned in their own (Scriptures) - in the Torah and the Gospel - for he commands them what is just and forbids them what is evil; he allows them as lawful what is good (and pure) and prohibits them from what is bad (and impure); he releases them from their heavy burdens and from the yokes that are upon them. So it is those who believe in him, honour him, help him, and follow the Light which is sent down with him, it is they who will prosper.”

(Qur’an, al-‘Araf, 7:156-157)

It was very clear that the (above) Qur’anic passage referred to Prophet Muhammad (‘alaihi al-Salaam). 

When the Prophet (‘alaihi al-Salaam) arrived in Madina he did a number of things that should easily have convinced the Jews and their Rabbis that he was indeed a true Prophet of Allah, and that he was the Prophet on whom they were in wait : -

•      During the first seventeen months of his stay in Madina he prayed in the direction of Jerusalem. He did so because that was the Qiblah to which the Jews prayed, hence that was the Qiblah for those who worshipped in accordance with the religion of Abraham (‘alaihi alSalaam). But for an Arab to do such a thing in Madina he had to turn his back on the Ka’aba, the ancient House of Allah in Makkah that every Arab venerated. That act of the Prophet (‘alaihi al-Salaam) was sufficient to have convinced the Jews that he was indeed a true Prophet. 

•      But he did more than that. He also fasted with the Jews on the days when they fasted and in accordance with the law of fasting in the Torah (from sunset to sunset). No Arab had ever fasted like that in all history. But the entire Muslim community of Madina now fasted that way. This should have convinced the Jews that Muhammad (‘alaihi alSalaam) was indeed a true Prophet.

•      Finally something else occurred which should have sealed the matter once and for all. The Jews brought before the Prophet (‘alaihi al-Salaam) two people who had committed zina (sexual intercourse between two people who are not married to each other). They sought to test him by asking him what should be done to the two people. He asked them what punishment they enforced.  They replied to the effect that they made the faces black and then beat such people publicly. He then asked whether this was the punishment that they found in their Book.

He asked them to bring their Book and to read from it (since he, himself, could neither read nor write). As they read from the Torah their Rabbi, Abdullah bin Salaam, who had become a Muslim, stood beside the Prophet (‘alaihi al-Salaam). When the reader came to the verse on rajm (stoning to death) in the Torah he put his finger over the verse to hide it. Abdullah bin Salaam ordered him to stop reading and to raise his finger.  He then had to read the verse of rajm that prescribed this punishment for zina.  The recitation of this verse caused considerable embarrassment to the Jews. They had been exposed as a people who had betrayed their own sacred law and were trying to conceal that betrayal. The Prophet (‘alaihi al-Salaam) then ordered that the two people be stoned to death thus enforcing the Jewish law that the Jews themselves were not enforcing. This should have been sufficient to absolutely convince the Jews that he was, indeed, a true Prophet. 

After seventeen months had elapsed since the arrival of the Prophet (‘alaihi al-Salaam) in Madina it became clear that the Jews had not only rejected him as a Prophet, and rejected the Qur’an as the Word of Allah, but were conspiring to destroy Islam.  It was at this time that Allah, Most High, responded as follows:

•      He changed the Qiblah (turn from Jerusalem, turn to Makkah!). He also sent down revelation making ‘fighting’ (Qital) and ‘fasting’ (Saum) compulsory! All three revelations came down in the same month of Shaban. 

•      In the process of promulgating the fast of Ramadan Allah Most High changed the Law of Fasting that was in the Torah. The new Law made it compulsory to fast from ‘dawn’ to ‘sunset’. Permission was thus given to eat and drink and to engage in sexual relations during the hours of darkness.

•      Finally, Allah Most High changed the law of punishment for zina. The new law was a public flogging!

The first implication of the change of Law was that the Jewish Law was now abrogated. It no longer had any operational validity.

But the more ominous implication became clear when, sometime later, the Prophet (‘alaihi al-Salaam) had a dream or a vision in which it was revealed to him that the release of Gog and Magog had commenced. He also dramatically confirmed the release of Dajjal, the False Messiah, when he went with Umar (ra) to meet with a Jewish boy named Ibn Sayyad whom he suspected to have been Dajjal. The message that Dajjal was now released on earth was made quite clear when Umar sought permission to cut off Ibn Sayyad’s head and Prophet (‘alaihi al-Salaam) refused permission with the words: “If he is Dajjal you cannot kill him. And if he is not Dajjal then it would be sinful to kill him.”(Sahih Muslim)

If Dajjal was now released, and so too Gog and Magog, then the implication would be that the Last Age, or the Age of Fitan, commenced in the lifetime of the Prophet (s) after the change of Qiblah. The ‘door’ or ‘window of opportunity’ for the Jews to earn Divine Mercy was now forever closed and the greatest Divine punishment would now commence. (See chapter 12, sub-heading 7)

Never again would the Jews ever qualify to inherit the Holy Land.  The only time they would ever return to it to take control over it would be at that time when Gog and Magog have spread out in every direction and have therefore taken control of the world in the World-Order of Gog and Magog. But that would be a part of the great Divine Plan through which the Jews would now be inflicted with the greatest Divine punishment ever.

Source: Jerusalem in the Qur'an by Imran N. Hosein

to be continued....