Dreams of Sahaba

Set of References for Learning How to Differentiate between types of dreams

Posted by Mohammad Awais Tahir 

This is a list of Ayaat of Holy Qur'an and the Ahadith of Prophet Muhammad SAW. This set of references will aid us in understanding the subject of dreams better. This set of references has been collected in order to understand better how to differentiate between the different types of dreams.

The Main article can be found here:

Differentiating Between Dreams from Allah, Shaitan and Nafs

 

Dreams of Sahaba

(41) Narrated Ibn 'Umar: Some people were shown the Night of Qadr as being in the last seven days (of the month of Ramadan). The Prophet said, "Seek it in the last seven days (of Ramadan)"

(Sahih Al Bukhari)

(42) Um al-'Ala said: "(regarding Usman bin Maz'un) By Allah, I will never attest the righteousness of anybody after that." She added: "Later I saw in a dream a flowing spring for 'Uthman. So I went to Allah's Apostle and mentioned that to him. He said, that is (the symbol of) his good deeds (the reward for) which is going on for him."

(Sahih Al Bukhari)

(43) Narrated Ibn 'Umar: Men from the companions of Allah's Apostle used to see dreams during the lifetime of Allah's Apostle and they used to narrate those dreams to Allah's Apostle. Allah's Apostle would interpret them as Allah wished. I was a young man and used to stay in the masjid before my wedlock. I said to myself: "If there were any good in myself, I too would see what these people see." So when I went to bed one night, I said: "O Allah! If you see any good in me, show me a good dream." So while I was in that state, there came to me (in a dream) two angels. In the hand of each of them there was a mace of iron, and both of them were taking me to Hell, and I was between them, invoking Allah: "O Allah! I seek refuge with You from Hell." Then I saw myself being confronted by another angel holding a mace of iron in his hand. He said to me: "Do not be afraid, you will be an excellent man if you only pray more often." So they took me till they stopped me at the edge of Hell, and behold, it was built inside like a well and it had side posts like those of a well, and beside each post there was an angel carrying an iron mace. I saw therein many people hanging upside down with iron chains, and I recognized therein some men from the Quraish. Then (the angels) took me to the right side. I narrated this dream to (my sister) Hafsa. Hafsa told me that she had mentioned it to the Prophet and he said: "Abdullah is a righteous man, if only he would pray more at night." (Az-Zuhri said: "After that 'Abdullah used to pray more at night.")

(Sahih Al Bukhari)

(44) Narrated Ibn 'Abbas: A man came to Allah's Apostle and said: "I saw in a dream, a cloud having shade. Butter and honey were dropping from it and I saw the people gathering it in their hands, some gathering much and some a little. And behold, there was a rope extending from the earth to the sky, and I saw that you (the Prophet) held it and went up, and then another man held it and went up and (after that) another (third) held it and went up, and then after another (fourth) man held it, but it broke and then got connected again."

(Sahih Al Bukhari)

(45) Narrated Qais bin 'Ubada: I was sitting in a gathering in which there was Sa'd bin Malik and Ibn 'Umar. 'Abdullah bin Salam passed in front of them and they said: "This man is from the people of Paradise." I said to 'Abdullah bin Salam: "They said so-and-so." He replied: "Subhan Allah! They ought not to have said things of which they have no knowledge, but I saw (in a dream) that a post was fixed in a green garden. At the top of the post there was a handhold and below it there was a servant. I was asked to climb (the post). So I climbed it till I got hold of the handhold." Then I narrated this dream to Allah's Apostle. Allah's Apostle said: "Abdullah will die while still holding the firm reliable handhold (i.e., Islam)."

(Sahih Al Bukhari)

(46) Narrated Ibn 'Umar: Some people were shown the Night of Qadr as being in the last seven days (of the month of Ramadan). The Prophet said, "Seek it in the last seven days (of Ramadan)." 

(Sahih Al Bukhari) 

(47) Narrated 'Abdullah bin Salam: (In a dream) I saw myself in a garden, and there was a pillar in the middle of the garden, and there was a handhold at the top of the pillar. I was asked to climb it. I said: "I cannot." Then a servant came and lifted up my clothes and I climbed (the pillar), and then got hold of the handhold, and I woke up while still holding it. I narrated that to the Prophet who said: "The garden symbolizes the garden of Islam, and the handhold is the firm Islamic handhold which indicates that you will be adhering firmly to Islam until you die."

(Sahih Al Bukhari)

(48) Narrated Ibn 'Umar: I saw in a dream a piece of silken cloth in my hand, and in whatever direction in Paradise I waved it, it flew, carrying me there. I narrated this (dream) to (my sister) Hafsa and she told it the Prophet who said (to Hafsa): "Indeed, your brother is a righteous man," or, "Indeed, 'Abdullah is a righteous man."

(Sahih Al Bukhari)

Author: Mohammad Awais Tahir

The author may or may not have the same views on the topic and would not like to be quoted on what has been said above. The author, however, deems nothing wrong with changing opinions, hence, he does not wish to amend/remove posts that do not resonate with his current thinking.

“Those who never retract their opinions love themselves more than they love truth.”

Copyright © 2011 Islam and Psychology. Feel free to spread.

Source 

 

Topic of Dreams in Ahadith

Set of References for Learning How to Differentiate between types of dreams

Posted by Mohammad Awais Tahir 

This is a list of Ayaat of Holy Qur'an and the Ahadith of Prophet Muhammad SAW. This set of references will aid us in understanding the subject of dreams better. This set of references has been collected in order to understand better how to differentiate between the different types of dreams.

The Main article can be found here:

Differentiating Between Dreams from Allah, Shaitan and Nafs

 

Topic of Dreams in Ahadith

(11) Ata ibn Yasar narrated: A man from Egypt asked Sayyidina Abu Darda (RA) about those words of Allah the Majestic, the Glorious: 'For them are glad tidings in the life of this world.' (10: 64) He said, "No one besides you and one other man has asked me to explain this verse since I had asked Allah's Messenger (SAW) about it. When I had asked him, Allah Messenger (SAW) also disclosed that no one has asked him besides me since the verse was revealed. It means good dreams that a Muslim sees or is shown them".

(Jami Tirmidhi , Classified as Sahih by Al-Albani)

(12) Narrated 'Aisha: The commencement of the Divine Inspiration to Allah's Apostle was in the form of good righteous (true) dreams in his sleep. He never had a dream but that it came true like bright day light.

(Sahih Al Bukhari)

(13) Narrated Anas bin Malik: Allah's Apostle said, "A good dream (ﺔﻧﺳﺣﻟﺍ ﺎﻳﺅﺭﻟﺍ) of a righteous man is one of forty-six parts of prophetism."

(Sahih Al Bukhari)

(14) Narrated Abu Qatada: The Prophet said, "A true good dream (ﺔﻗﺩﺎﺻﻟﺍ ﺎﻳﺅﺭﻟﺍ) is from Allah, and a bad dream (ﻡﻠﺣﻟﺍ) is from Satan ."

(Sahih Al Bukhari)

(15) Narrated Abu Sa'id Al-Khudri: The Prophet said, "If anyone of you sees a dream that he likes, then it is from Allah, and he should thank Allah for it and narrate it to others; but if he sees something else, i.e., a dream that he dislikes, then it is from Satan, and he should seek refuge with Allah from its evil, and he should not mention it to anybody, for it will not harm him."

(Sahih Al Bukhari)

(16) Narrated Abu Qatada: The Prophet said, "A good dream that comes true is from Allah, and a bad dream is from Satan, so if anyone of you sees a bad dream, he should seek refuge with Allah from Satan and should spit on the left, for the bad dream will not harm him."

Sahih Al Bukhari)

(17) Narrated 'Ubada bin As-Samit: The Prophet said, "The (good) dreams (ﻥﻣﺅﻣﻟﺍ ﺎﻳﺅﺭ) of a faithful believer are a part of the forty-six parts of prophetism"

(Sahih Al Bukhari)

(18) Narrated Abu Sa'id Al-Khudri: I heard Allah's Apostle saying, "A good dream (ﺔﺣﻟﺎﺻﻟﺍ ﺎﻳﺅﺭﻟﺍ) is a part of the forty six parts of prophetism."

(Sahih Al Bukhari)

(19) Narrated Abu Huraira: I heard Allah's Apostle saying, "Nothing is left of the prophetism except Al-Mubashshirat." They asked, "What are Al-Mubashshirat?" He replied, "The true good dreams (that conveys glad tidings) (ﺔﺣِﻟﺎﺻﻟﺍ ﺎﻳﺅﺭﻟﺍ)".

(Sahih Al Bukhari)

(20) Sayyidina Abu Razin Uqayli (RA) reported that Allah's Messenger (SAW) said, the dream of the believer is a part of the forty parts of Prophet Hood. It is at the feet of a bird as long as he does not speak about it. When be speaks about it, it settles". The narrator thought that the Prophet (SAW) said, "Talk not about it except to an intelligent person or to a friend".

(Jami Tirmidhi , Classified as Sahih by Al-Albani )

(21) Sayyidina Abu Razin Uqayli (RA) reported that the Prophet (SAW) said, "A Muslim's dream is a part of the forty six parts of Prophet Hood. It is on the foot of a bird as long as he does not relate it. But when he relates it, it settles".

(Jami Tirmidhi , Classified as Sahih by Al-Albani )

(22) Sayyidina Abu Huraira (RA) reported that Allah's Messenger (SAW) said, "As the time draws near, the dream of a believer will not be false and the truest dream will be of one who is truest in speech. And, the dream of the Muslim is a portion of the forty-six portions of Prophet Hood. And dreams are of three kinds: good dreams are glad tidings from Allah, sad dreams are from the devil and there are dreams about what man experiences with himself. So, when one of you sees a dream that he does not like then he must stand up and spit (out to a side) and he must not mention it to the people". He also said, "I love to see a chain in my dream because the noblest fetters are to be steadfast in religion and I hate the fetters in the neck".

(Jami Tirmidhi)

(23) Sayyidina Anas ibn Malik (RA) reported that Allah's Messenger said, "Indeed, messenger ship and Prophet Hood have ceased. So, there is no Messenger after me and no Prophet (SAW)". That seemed hard on the people. So he added, "But the mubashirat (glad tidings)". The sahabah said, "O Messenger of Allah, (SAW) and what are the mubashirat (glad tidings)?" He said, "Dreams of a Muslim and they are a portion of the portions of Prophet Hood".

(Jami Tirmidhi, Classified as Sahih by Al-Albani)

(24) Sayyidina Abu Sa'eed reported that the Prophet (SAW) said, 'The truest of dreams are those seen a little before dawn'.

(Jami Tirmidhi , Classified as Da'eef by Al-Albani)

(25) Sayyidina Abdullah (RA) reported that the Prophet (SAW) said, "He who sees me in a dream has indeed seen me, for the devil does not take up my appearance".

(Jami Tirmidhi , Classified as Da'eef by Al-Albani)

(26) Narrated Abu Qatada: The Prophet said, "A good dream is from Allah, and a bad dream is from Satan. So whoever has seen (in a dream) something he dislike, then he should spit without saliva, thrice on his left and seek refuge with Allah from Satan, for it will not harm him, and Satan cannot appear in my shape ."

(Sahih Al Bukhari)

(27) Narrated Abu Huraira: I heard the Prophet saying, "Whoever sees me in a dream will see me in his wakefulness, and Satan cannot imitate me in shape." Abu 'Abdullah said, "Ibn Sirin said, 'Only if he sees the Prophet in his (real) shape.'"

(Sahih Al Bukhari)

(28) Narrated Abu Qatada: The Prophet said, "Whoever sees me (in a dream) then he indeed has seen the truth."

(Sahih Al Bukhari)

(29) Abu Huraira reported: I heard Allah's Messenger (may peace be upon him) as saying: He who saw me in a dream would soon see me in the state of wakefulness, or as if he saw me in a state of wakefulness, for the satan does not appear in my form.

(Sahih Al Muslim)

(30) Jabir reported Allah's Messenger (may peace be upon him) as saying: He who saw me in sleep in fact saw me, for it is not possible for the satan to appear in my form; and he also said: When any one of you sees a hulm (dream) he should not inform anyone, for it is a sort of vain sport of devil in the state of sleep.

(Sahih Al Muslim)

(31) Narrated Abu Salama: I used to see a dream which would make me sick till I heard Abu Qatada saying, "I too, used to see a dream which would make me sick till I heard the Prophet saying, "A good dream is from Allah, so if anyone of you saw a dream which he liked, he should not tell it to anybody except to the one whom he loves, and if he saw a dream which he disliked, then he should seek refuge with Allah from its evil and from the evil of Satan, and spit three times (on his left) and should not tell it to anybody, for it will not harm him. "

(Sahih Al Bukhari)

(32) Abu Qatada reported Allah's Messenger (may peace be upon him) as saying: A good vision is from Allah and a bad dream (hulm) is from the satan; so if one of you sees anything in a dream which he dislikes, he should spit on his left side thrice and seek refuge with Allah from its evil, and then it will never harm him. Abu Salama said: I used to see dreams weighing more heavily upon me than a mountain; but since I heard this hadith I don't care for it (its burden).

(Sahih Al Muslim)

(33) Abu Salama reported Allah's Messenger (may peace be upon him) as saying: I used to see dreams, but the hadith transmitted on the authority of Laith b. Nu'man, the words of Abu Salama at the concluding part of the hadith are not mentioned. Ibn Rumh has reported in the hadith: "He (one who sleeps) should change the side on which he had been lying before."

(Sahih Al Muslim)

(34) Abu Qatada reported Allah's Messenger (may peace be upon him) as saying: The good vision are from Allah and the evil dreams are from the satan. If one sees a dream which one does not like, one should spit on one's left side and seek the refuge of Allah from the satan; it will not do one any harm, and one should not disclose it to anyone and if one sees a good vision one should feel pleased but should not disclose it to anyone but whom one loves.

(Sahih Al Muslim)

(35) Abu Huraira reported Allah's Messenger (may peace be upon him) as saying: When the time draws near (when the Resurrection is near) a believer's dream can hardly be false. And the truest vision will be of one who is himself the most truthful in speech, for the vision of a Muslim is the forty-fifth part of Prophecy, and dreams are of three types: one good dream which is a sort of good tidings from Allah; the evil dream which causes pain is from the satan; and the third one is a suggestion of one's own mind; so if any one of you sees a dream which he does not like he should stand up and offer prayer and he should not relate it to people.

(Sahih Al Muslim)

(36) Jabir reported Allah's Messenger (may peace be upon him) as saying: There came to him (the Holy Prophet) a desert Arab and said: I saw in a dream that I had been beheaded and I had been following it (the severed head). Allah's Apostle (may peace be upon him) reprimanded him saying: Do not inform about the vain sporting of devil with you during the night.

(Sahih Al Muslim)

(37) Samura b. Jundab reported that when Allah's Messenger (may peace be upon him) had performed his dawn prayer he turned his face towards them (that is towards his Companions) and said: Did any one of you see any vision last night?

(Sahih Al Muslim)

(38) Narrated ibn e Abbas that Prophet Muhammad (Peace be upon him) said: "O People! Nothing is left from the Prophethood except good dreams which a Muslim sees or someone sees for him "

(Sunan ibn e Majah)

(39) Narrated Abu Dharr that Prophet Muhammad said: "… True dream is 46th part of prophet-hood, it should be mentioned in front of someone you love or a wise person"

(Sunan ibn e Majah)

(40) Hazrat Anas bin Malik narrated that Prophet Muhammad (Peace be Upon Him) said: "Interpret dreams after knowing one's name and kunyah, and dream happens according to the first interpretation"

(Sunan ibn e Majah, Classified as Da'eef by al-Albani)

Copyright © 2011 Islam and Psychology. Feel free to spread.

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Introduction - Islamic Guide To Sexual Relations

READ DISCLAIMER BEFORE PROCEEDING

INTRODUCTION

THE COMPLETENESS OF ISLAM is displayed in the guidance it provides for every aspect of life, from purity and prayer, to trade regulations, marriage and inheritance laws. There is little place for the separation of religion from the state, rather, Islam insists on adherence to the full spectrum of its teachings- from the fundamental articles of faith ('aqa'id) and devotional worship ('ibadat), to financial transactions (mu'amalat), 'social and communal etiquettes ( mu'ashara) and moral ethics ( akhlaq).

Allah Most High says:

"O you who believe, enter into Islam completely, and do not follow the footsteps of Satan. Surely he is an open enemy for you."

(Qur'an 2:2o8)

It is a common fallacy that Islam is restricted to particular forms of devotional worship, and has nothing to say about social issues, marriage, divorce, politics, economics and so on. A cursory study of the Shari'a reveals that a great portion of Islamic law exists to address these very questions. Compilations of Prophetic narrations and manuals of Islamic law (fiqh) have substantial chapters dedicated to these subjects. Of the four volumes of the renowned classical Hanafi fiqh Manual, Al Hidaya, only the first explains the rules of devotional worship; the other three are dedicated to laws on trade, marriage, divorce, penal law, dietary laws, inheritance and other issues. The same pattern is found in many badith collections where the majority of the work consists of matters other than the pure devotional worship.

The implication of this is that a Muslim who confines his practice of Islam to purely devotional worship is omitting a great portion of the teachings of the Qur'an and Sunna. Muslims are therefore duty bound to learn the full spectrum of Islamic teachings and implement them, and the fruit of this is a blissful, peaceful and successful life in this world and the next.

The beloved Messenger(sa) is a light that shows the way to that which is of benefits in both worlds, and is the exemplar of perfection, even for the mundane realities of everyday life. Imam Muslim (may Allah have mercy on him) relates in his Sahih, from the Companion Salman al-Farisi that some polytheists approached him saying:

''Your Prophet has taught you everything, even about excrement [i.e. etiquettes of relieving oneself]." He replied: "Indeed! He has forbidden us from facing the Qibla when excreting or urinating, and from cleaning ourselves with our right hand, and from cleaning ourselves with less than three stones, and from cleaning ourselves with dung or bone."  

(Sahih, Muslim 262 & Sunan Ab'i Dawud7, the wording is of Abi Dawud)

Sayyiduna Abu Hurayra ~ relates that the Messenger of Allah (s) said:

"Verily, I am to you like a father, I teach you [i.e. do not be ashamed in learning even the basics from me]. If any one of you goes to relieve himself, he must not face the Qjbla nor tum his back toward it, and must not clean himself with his right hand ... "

(Sunan Ab'i Dawud 8)

Accordingly, Islam does not neglect one of the most private moments in an individual's life, namely, the sexual relationship between a husband and wife. Detailed and explicit rulings regarding sexual behaviour can be found in the Qur'an, Sunna and works of classical scholars. It is common to find scholars dedicating whole chapters to this delicate, yet important, subject. Imam Abu Hamid al-Ghazali's Ihya: 'Ulum al­Din, Al-Tibb al-Nabawi by Imam Ibn al-Qayyim al-Jawziyya, Imam Ibn Qudama's Al-Mughn'i, Imam Nasai's Ishrat al-Nisa', Imam Abul-Faraj Ibn al-Jawzi's Sayd al-Khatir, the Ghunya al-Talibin by Shaykh 'Abd al Qadir al-Jilani and countless other classical works deal with this topic in some detail. The major reference works in all four Sunni Schools of Islamic law (madhhabs) also discuss many aspects of sexual relations and what married couples may and may not do.

A healthy sexual relationship is absolutely vital in marriage. Scholars today generally agree that one of the primary reasons for failed marriages is failed sexual lives. The root cause of marital discord is often sexual dissatisfaction, with problems in the bedroom often leading to unhappiness, frustration, and, at times, even divorce.

Among the objectives of marriage is to satisfy one's sexual needs in a lawful manner, and if either spouse is unfulfilled, the temptation to look elsewhere can become overwhelming. Often, a spouse will refuse to engage in a form of sexual activity, mistakenly believing it to be unlawful, which could easily sour their relationship. It is therefore of key importance for married couples to understand the teachings of Islam regarding sexual behaviour. With some basic education on the subject, it is possible to have a healthy sexual life and avoid marital conflict.

A second, but no less important, reason for a detailed exposition of this subject is the modern world's fixation with sexuality. The topic has been institutionalised in the school curriculum under the banner of "sex education", where children are taught what some may consider shameful and sordid acts. Furthermore, the increasing pervasiveness of sexual imagery is affecting Muslims, with growing numbers becoming addicted to pornography and other unlawful means of sexual gratification.

In this environment, it is crucial to present the Islamic stance on this subject, otherwise Muslims will be left to learn about it from un-Islamic resources, damaging their character, spirituality and physical health. 

Some may consider any discussion on sex to be offensive and a breach of religious propriety (adab) and modesty (haya), unaware that the Messenger of Allah (s) himself explained this subject in considerable detail. Several hadith describe how the Messenger of Allah (s) taught men and women matters relating to sex, many of which will be explored over the course of this book.

Imam Bukhari and Imam Muslim (may Allah have mercy on them) both record a hadith in their Sahih, collections, related by Abu Hurayra (r), in which the Messenger of Allah (s) was teaching his Companions (r) the rules of having a ritual bath (ghusl), when he said:

''When a man sits amidst her four parts and then exerts pressure on her, a ritual bath becomes obligatory upon him."  

(Sahih, al­Bukhari 287 & Sahih, Muslim 348, the wording is of Muslim)

In this hadith, the Messenger of Allah (s) describes explicitly how a man might have sex with his wife such that it necessitates a ritual bath of purification. There are numerous other examples which illustrate the frankness with which the Prophet~ discussed these matters.

The Companions (r) also did not shy away from asking the Messenger of Allah (s) questions of a sexual nature. In a famous incident, Sayyiduna 'Umar ibn al-Khattab (r) asked the Messenger of Allah (s) about the permissibility of penetrating one's wife from behind i.e. penetrating the vagina, and not the anus. The Messenger of Allah (s) did not rebuke him for asking an "offensive" question, but waited until Allah Most High Himself revealed verses of the Qur'an to answer his question. (See: Sunan al-Tirmidhi 298o)

Remarkably, women also felt able to ask the Messenger of Allah (s) questions of a sexual nature without any reluctance or being ashamed of such enquiry. Rather, the Messenger of Allah (s) did not shy away from answering them, even though he was shy by nature. Umm Salama (r) relates: 

"Umm Sulama (r) came to the Messenger of Allah (s) and said, "O Messenger of Allah, Surely, Allah is not shy of the truth. Is it necessary for a woman to take a ritual bath after she has a wet dream?" The Messenger of Allah (s) replied, ''Yes, if she notices a discharge." Umm Salama covered her face and asked, "O Messenger of Allah! Does a woman have a discharge?" He replied, "Yes, let your right hand be in dust [an Arabic expression said light-heartedly to someone whose statement you contradict]. how does the son resemble his mother?" 

(Sahih al-Bukhari 13O)

Here, a woman has no qualms in asking the Messenger of Allah (s) about something as intimate as a wet dream. Umm Sulama's statement "Allah is not shy of the truth" is a clear indication that there is no shyness when it comes to learning about matters of D'in. The Messenger of Allah (s) used this phrase himself when he prohibited anal sex, saying:

"Allah is not shy of the truth; do not enter women in their anuses." 

(Sunan Ibn Miijah 1924, Musnad AI} mad & others)

It is clear, then, that there is nothing wrong in discussing this subject for instructional purposes, as long as it is done with decency. In fact, it is a mistake to shy away from the teachings of Allah Most High and the Messenger if, even those regarding sexual matters.

Imam Bukhari: relates from Mujahid who said, "Sacred knowledge  ('ilm) is not gained by a shy person nor an arrogant one." (Sahih al­Bukhari 1:6o)

Likewise, he relates from Sayyida 'A'isha (r) who said, "How praise­ worthy are the women of Ansar; shyness does not prevent them from having a deep understanding of religion." (Ibid)

Modesty is, without doubt, a fundamental element of our religion, but when it comes to religious matters it should not prevent one from learning. In the modern world, questions of sexuality are openly discussed, often indecently; why then should we feel ashamed of learning the pure and decent teachings of Islam on this subject?

Those who feel that the contents of this book are overly explicit should keep in mind the words of Allah Most High, His Messenger (s) and the Companions (r). "Surely, Allah is not shy of [expounding] the truth" (Qur'an 33:53, Sahih al-Bukhari 130 and Sunan Ibn Majah 1924). Whatever is discussed in this book is based directly on the Qur'an, Sunna, sayings of the Companions (r) works of classical scholars, reference works in each of the four Sunni Schools of Islamic law, and authentic works of some learned contemporary scholars.

In light of the two reasons discussed above, namely, sexual problems between married couples as a cause of marital discord, and the modern ­day fixation on sex and its powerful influence on Muslims, the need to guide Muslims to the Islamic teachings regarding sexual matters is clear.

A third reason is that many Muslims simply do not know the Islamic laws and etiquettes on sexual relations; some are even unaware that sex during menstruation is categorically forbidden. There are also many who desire to live their lives in harmony with Islamic teachings and are motivated to learn, but feel too embarrassed to ask a scholar directly. For such individuals, this book will prove to be an invaluable resource, Insha 'Allah.

Finally, some Muslim couples may be engaging in practices that are completely permitted, but are under the false impression that they are prohibitively disliked or forbidden. I once came across an individual who believed that kissing his wife's body was unlawful, but he did it nevertheless. Even though he had not committed a sin, it was detrimental to his spirituality to practise an act he believed to be unlawful, despite it being perfectly lawful. People in this situation must be apprised of what is permitted, preventing them from feeling guilty for engaging in it. More seriously, performing acts that one believes are unlawful, even if they are completely lawful, will eventually instill a lax attitude towards Islamic law in the heart, and this will inevitably lead to acts that are actually unlawful. Clear guidelines, therefore, are absolutely necessary to inform Muslims of what is permitted and to safeguard them from falling into prohibited acts.

Source: Islamic Guide To Sexual Relations

To Be Continued....