Warning - Contents may have images/information that some viewers may find disturbing. Proceed with caution. One of the principles of sharee’ah (law) is that whatever leads to haraam deeds is itself haraam, so everything that leads to the provocation of haraam desires is haraam, because it may lead to a person falling into evil things. If you feel erotic while reading the post, please leave/close the page.
(1)Dreams from Allah سبحانه و تعالى: They are of an extra dimensional nature (See Reference # 10). The scholars who wrote on the subject of 'ruh' have discussed these dreams of type 1 in great detail.
Although it is not possible for us to comprehend fully the matters of the spirit, but one thing is certain that dreams of type one are initially received by the 'ruh' and then we are able to visualize them even in our dimension.
How this happens? Ibn e Khuldun writes in his Muqadmah:" The spirit of the heart is the vehicle of man's rational spirit. Through its essence, the rational spirit perceives everything that is in the divine world, since its reality and its essence are identical with perception. It is prevented from assimilating any supernatural perception by the veil of its preoccupation with the body and the corporeal powers and senses.
If it were without that veil or stripped of it, it would return to its reality, which is identical with perception. It would thus be able to assimilate any object of perception. If it were stripped of part of it, its preoccupation would be less. It is thus able to catch a glimpse of its own world, since external sense perception, its greatest preoccupation, now occupies it less.
Its (supernatural perception) corresponds (in intensity) to the degree to which the veil is withdrawn from it. Thus it becomes prepared to receive the available perceptions from its own world that are appropriate for it. When it has perceived these perceptions from its own worlds, it returns with them to its body, since, as long as it remains in its corporeal body, it cannot be active except through corporeal means of perception.The faculties through which the body perceives knowledge are all connected with the brain. The active part among them is the imagination.
It derives imaginary pictures from the pictures perceived by the senses and turns them over to the power of memory, which retains them until they are needed in connection with speculation and deduction. From the (imaginary pictures), the soul also abstracts other spiritual-intellectual pictures. In this way, abstraction ascends from the sensibilia to the intelligibilia.The imagination is the intermediary between them.
Also, when the soul has received a certain number of perceptions from its own world, it passes them on to the imagination, which forms them into appropriate pictures and turns those perceptions over to the common sense. As a result, the sleeper sees them as if they were perceived by the senses. Thus, the perceptions come down from the rational spirit to the level of sensual perception, with the imagination again being the intermediary. This is what dream visions actually are."
(Muqamda ibn e Khuldun ,Chapter: The Science of Dream Interpretation) (These paragraphs are hard to grasp, but without having understood these it is hard to move forward, anyone having difficulty should try and find me on Googletalk, and I will try to elaborate by the will of Allah)
(2)Dreams from Shaitan: Shaitan is basically a Jinn. Jinns are extra-dimensional beings for us, and they have been given the power (or some of them acquire the power) to interact with those in other dimension. Those Jinn which disturb humans living in other dimension are known as Shayateen. Everyone of us have a Shaitan with us which runs through our body like the blood and disturbs us through various ways. One of the way adopted by Satan is to disturb is through sleep. Nightmares are a result of Satanic intervention into our 'physical' domain of sleep ( See Reference # 36). How Jinns enter into our dimension and interact with our perceptions is a matter beyond our comprehension and very little thinking has been done on the topic because dreams from satan have no real importance and we've been told to ignore them. (3)Dreams from Nafs: Ibn e Khuldun writes in his muqadma: All of them are pictures in the imagination while an individual is asleep. However, if these pictures come down from the rational spirit that perceives (them), they are dream visions. But if they are derived from the pictures preserved in the power of memory, where the imagination deposits them when the individual is awake, they are "confused dreams." (Muqamda ibn e Khuldun , Chapter: The Science of Dream Interpretation)
These are the dreams which belong to this physical dimension of us alone. Psychologists can only comprehend these types of dreams. Any think which occupies our mind for a long time, any extreme wish, any captivating fear which might be preserved in some corner of our brain might turn up in strange shapes during the dream.These dreams deal with our near or distant past and have nothing do with future.
Foreplay can take many forms,
and it is best left to the couple to discover what
stimulates them, since each couple is different. The prohibited acts, however,
must be avoided. Nevertheless, some general guidelines are presented here:
1) Kissing
2) Massaging and Caressing
a) As part of foreplay, both spouses
should gently massage, caress and stroke each other's bodies, since this is an
effective way of arousing sexual desires. One may stroke and sensually massage
all areas of the body, including the hands, shoulders, back, stomach, thighs,
legs and the feet. This may be done with a lubricant such as oil or talc.
In a hadith recorded by Shaykh
'Ali al-Muttaqi al-Hindi in his Kanzal-' Ummal the Messenger of Allah (sa)is reported to have said:
"When a man glances at his
wife and she glances at him [with love and affection], Allah Most High looks at
them with mercy. When he holds her hand [with love and affection], their sins
fall from the gaps between their fingers." (Kanz al-' Ummal.fi Sunan
al-Aqwalwa'l-Afal 44437 with a weak chain of
transmission)
Both spouses should explore
each other's "erogenous zones", areas of heightened sexual
sensitivity in the body. The location of these areas varies with the individual
and can include any part of the body, but there are common erogenous zones that
exist in most people. The penis in men and the clitoris in women are both
sensitive erogenous zones.
Areas of heightened sensitivity
include the ears, the nape, the breasts and nipples, the inside of the thighs,
behind the knees, the buttocks, the soles of the feet, toes and obviously the
male and female genital areas. One should gently massage and stroke these areas
to sexually arouse one's spouse. Be mindful that giving pleasure to one's
spouse is an act of virtue, for which one will be rewarded, Insha' Allah.
b) There is nothing wrong in
touching, stroking and fondling the genitals of one's spouse. In fact, as part
of foreplay, it is encouraged to stroke and play with each other's private
parts. The wife may stroke her husband's penis, while the husband may fondle
her vagina. It is an effective means of
preparing one's spouse for sexual intercourse. In this regard, it is important
to stimulate the woman's clitoris, a small sensitive and erectile part of the
female genitals at the front of the vagina, as this will result in a more
profound sexual response.
It is stated in Al-Fatawa
al-Hindiyya, a renowned Hanafi Fiqh reference work, that Imam Abu Yusuf
said, "I asked Imam Abu Hanifa regarding a man who strokes his wife's
vagina and she strokes his penis in order that he get an erection, do you see any wrong
in that?" He replied, "No, rather I am confident that one will be
rewarded for doing so." (AlFatawa al-Hindiyya 5:328. The same has
been recorded by Imam Khatib al-Shirbini of the Shafi'i School in his Mughni
al-Muhtaj 3:181)
c) Moreover, it is permissible
for the husband to use his hands and fingers to make his wife reach orgasm, and
likewise the wife to use her hands to masturbate her husband. It is particularly encouraged for the husband to practice this on his wife, since women take longer to reach an orgasm.
The renowned Hanafi jurist,
Imam Ibn 'Abidin, clearly states the permissibility of mutual masturbation
between the spouses in his Radd al-Muhtar. He states quoting Miraj al-Diraya, "And it is
permitted to masturbate with the hand of one's wife." (Radd al-Muhtar
'ala 'l-Durr al-Mukhtar 2:399)
Imam Ibn 'Abidin details the
difference between this and masturbating with one's own hand, which is clearly
forbidden. In the former case, one is satisfying oneself with that which is
permissible to gain satisfaction from, namely a part of one's spouse, and one
is entitled to seek sexual satisfaction from her entire body, whereas in the
latter case, one is not. He notes that the prohibition of masturbating with
one's own hand likewise applies to masturbating with one's own thighs, a wall
or any other object. (Ibid)
In the chapter pertaining to
legal punishments (kitab al-hudud), the author of the original work Al-Durr
al-Mukhtar states, "If a man allows his wife to stroke his penis and
he ejaculates, it is disliked but there is nothing on him." Commenting on
this, Imam Ibn 'Abidin, explains that dislike here means "slightly
disliked (karaha tanzih)" without it being sinful, and then refers
to what he discussed earlier in the chapter of fasting that it is permitted to
masturbate with the hand of one's wife. (Radd al-Muhtar 4:27)
Based on this reasoning and the
explicit text mentioned above concerning the permissibility of a man
masturbating with his wife's hand, it can be concluded that the reverse is also
permissible, namely the wife masturbating with the husband's hand.
Imam Ghazali of the Shafi'i
School also permits the husband being masturbated with his wife's hands. (See: lthaf
al-Sadat al-Muttaqin bi Sharh Ahya' 'Ulum al-Din 6:1 79)
d) As for the spouses looking
at each other's private parts, this is also, by and large, permitted in all
Schools, though superior to avoid. Through the union of marriage, Shari'a
permits both the husband and wife to glance at any part of each other's bodies,
which includes the private parts.
Sayyiduna Bahz ibn Hakim (r) says that my father related to me from my
grandfather [Mu'awiya ibn Hayda], who said, "I said, O Messenger of Allah! Which of our nakedness is
allowed to be exposed, and of which must we be careful?" The Messenger of Allah (sa) said:
"Guard your nakedness (awra)
except from your wife or your slavewoman .... "
(Sunan al-Tirmidhi
2769 and Sunan Ibn Majah 1920)
Imam 'Abd al-Razzaq al-San'ani:
in his Al-Musannaf and Imam Tabarani’i in his Al-Mu'jam al-Kabir both
record a hadith related by Sa'd ibn Mas'ad al-Kindi (r) who says:
"Uthman ibn Mazun (r) came to the Messenger of Allah (sa) and said, "O Messenger of
Allah! I feel shy that my wife sees my nakedness (awra)." The
Messenger of Allah (sa) said, "Why should that be when Allah has made you a garment
for them and them a garment for you ... "
(Al-Musannaf 6:8 5 and Al-Muj"am al-Kabir 9:37)
Imam Burhan al-Din
al-Marghinani of the Hanafi School states in his work Al-Hidaya that a
man may look at the private parts of his wife since it is permitted for him to
look at her whole body, with and without desire (shahwa). He mentions
that this ruling is based on the hadith in which the Messenger of Allah (sa) said, "Lower your gaze
except from your slave-woman and wife" and also on the fact that touching
the wife's private parts and sex are both permitted, hence merely looking is
even more worthy of being permitted. However, he says, it is superior for each
of the spouses to avoid looking at the other's private parts. (Al-Hidaya 4:461)
It is stated in Al-Fatawa
al-Hindiyya that 'Abdullah ibn 'Umar (r) would say, "It is better for the husband to look at his
wife's private parts during sex, so that it helps in achieving full gratification." (Al-Fatawa
al-Hindiyya 5:328. Imam 'Ayni states that this report is not authentically established
from Ibn 'Umar. See: Radd al-Muhtar 'ala 'l-Durr al-Mukhtar 6:367)
Imam Khatib al-Shirbini of the
Shafi'i School also mentions the permissibility of looking at the spouse's
private parts but mentions, that it is disliked to do so without need. He then
quotes Sayyida 'A'isha (r) who said, "I never saw the private parts of the Messenger of Allah
(sa)and he never saw mine." (Recorded by Ibn Majah
in his Sunan 1922, Imam Abmad in his Musnad and others)
He further states that the hadith,
"Looking at private parts may result in blindness" is deemed weak
(qa'if) or fabricated (mawdu’) by the scholars of hadith, such as Imam
Ibn Hibban and Imam Ibn alJawzi." (Mughni al-Muhtaj 3:181)
The Maliki and Hanbali schools
also agree with the Hanafi and Shafi'i position on the permissibility of
looking at the private parts of one's spouse. (Al-Mughni 7:458 for the Hanbali
School, and Hashiya al-Dasuqi 'ala'l-Sharh, al-Kabir 2:341 for the
Maliki School)
e) Finally, it is permitted for both spouses to be completely
naked. Shaykh Muhammad Kan'an, a contemporary scholar, writes in his book Al-Mu'ashra
al-Zawjiyya, "It is inappropriate for a husband to have sex with his wife whilst
they are both wearing clothes. Rather, it is better for both spouses to be
naked before sex even if completely, for this is better for them [ ... ]" (P: 64)
It is stated in Al Fatawa al-Hind'iyya quoting Hanafi
Scholars that it is allowed for the couple to be naked during sex if they are
within their room [i.e. no one is able to see them]. (Al-Fatawa al-Hindzyya 5:328)
Scholars mention, however, that
the couple should place a cover or sheet over their naked bodies. Imam Ghazali
states, 'The husband should place a sheet over himself and his wife."
(See: lthaf al-Sadat alMuttaqin bi Sharh Ih,ya' 'Ulilm al-D'in 6:174)
This is due to the hadith
recorded by Imam Ibn Majah his Sunan from 'Utba ibn 'Abd al-Sulami (r) who relates that the Messenger
of Allah (sa)said:
"When any of you has sex
with the spouse, let him cover himself. One should not be completely naked like
the nakedness of two wild asses [mating in public]." (Sunan Ibn Majah 1921)The great hadith master (hafiz)
Zayn al-Din al-'Iraqi (may Allah have mercy on him) states that this hadith's
chain of transmission (isnad) is weak and unreliable (da'if). (See: Ithaf al-Sadat
al-Muttaqin bi Sharh Ihya' 'Ulilm al-D'in6:175)
Another hadith scholar Imam
Munawi states, "The command of covering in this hadith is one of
recommendation (istihbab), since by covering, one is showing respect to
Allah Most High and the angels. However, if one does become naked, it is not
unlawful, but rather somewhat disliked (makruh tanz'ih). (Fayd, al-Qad'ir
Sharh al-Jami' al Sagh'ir i :308)
In conclusion, it is somewhat
disliked, although permitted, for a couple to be completely naked even without
covering themselves with a sheet. However, if they were to cover themselves
with a sheet, there would be nothing wrong whatsoever, even if they were to
remove all of their clothes.
Belief in God also means that God alone deserves human
worship.
From an Islamic perspective, worship is not merely
praising, honoring and offering sacrifices to a deity. To call on the deity for
help is a fundamental part of worship. Consequently, calling on anyone other
than Allaah in prayer is to worship them. The Prophet’s companion, Nu‘maan ibn
Basheer quoted him as saying, “[Calling on anyone in] prayer is worship.” (Sunan
Abu Dawud, vol. 1, p. 387, no. 1474). If one believes that nothing takes place
except by God’s will alone, it makes no sense to call on anyone other than God.
(The Moral Foundations of Islamic Culture, pp.)
Design Indicates a Designer
The variety and complexity of the intricate systems
which constitute the fabric of both human beings and the world in which they
exist indicate that there must have been a Supreme Being who created them.
Design indicates a designer. When human beings come across footprints on a
beach, they immediately conclude that a human being had walked by there some
time previously. No one imagines that the waves from the sea settled in the
sand and by chance produced a depression looking exactly like human footprints.
Nor do humans instinctively conclude that they were brought into existence without
a purpose. Since purposeful action is a natural product of human intelligence, humans
conclude that the Supreme Intelligent Being who created them must have done so
for a specific purpose. Therefore, human beings need to know the purpose for
their existence in order to make sense of this life and to do what is
ultimately beneficial for them.
Throughout
the ages, however, there has been a minority among humans who have denied the
existence of God. Matter, in their opinion, is eternal and mankind is merely a
chance product of accidental combinations of its elements. Consequently, to them,
the question “Why did God create man?” had and still has no answer. According to
them, there simply is no purpose to existence. However, the vast majority of humankind
over the ages has believed and continues to believe in the existence of a Supreme
Being who created this world with a purpose. For them, it was and still is important
to know about the Creator and the purpose for which He created human beings. (The
Purpose of Creation, pp. 5-6.)
Many
others, as was previously mentioned, claimed and continue to claim that there
is no purpose at all. Human existence is merely a product of chance. There can
be no purpose if life evolved from inanimate matter which only became animate
by pure luck. Humankind’s supposed ‘cousins’, the monkey and apes are not
bothered with questions of existence, so why should human beings be bothered
with them? (Ibid., pp. 7-8.)
