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Successive Sessions of Sexual Intercourse - Islamic Guide To Sexual Relations

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1)   Successive Sessions of Sexual Intercourse

a) Islam permits the couple to have sex more than once in one given period of the day or night, provided no harm is feared. Imam Ibn al­Qayyim al-Jawziyya mentions in his Al-Tibb al-Nabawi that one should only have sex when sexual desire is at its peak and the man has a full naturally gained erection which is not dependent on thinking about something or looking at something. It is improper to try and force sexual desire (shahwa) upon oneself. (Al-Tibb al-Nabawi P: 181)

As such, if there is a genuine desire to re-engage in sexual relations, the couple may do so, otherwise it may be better for them to wait until they are fully revitalised. Both spouses should be extremely mindful and respectful of their partner's physical condition in this regard, lest one is forced into something one is not ready for.

b) There is complete agreement of the scholars that it is not necessary to have a ritual bath in between two successive sessions of sexual intercourse. The preferred habit of the Messenger of Allah (sa) was to have a separate bath each time, but he is also reported to have engaged in successive sessions of intercourse having one bath only at the end.

Sayyiduna Anas (r) relates that:

"The Messenger of Allah (sa) used to engage in sexual relations with his [various] wives with a single bath."  

(Sahih, Muslim 309, Sunan al-Tirmidhi 140, Sunan Abi Dawud 220 and others)

The meaning of this hadith is that the Messenger of Allah (sa) would engage in sexual relations with more than one of his wives and then have one bath at the end. This is clear proof that having a bath in between two successive sessions of sexual intercourse, whether with the same wife or a different wife, is not necessary.

However, it is superior and recommended to have a separate bath for each sexual encounter. Sayyiduna Abu Rafi' (r) relates that:·

"The Messenger of Allah (sa) engaged in sexual relations with his [various] wives one day, and had a [separate] bath by this one and that one. He (Abu Rafi') says, "I said, "O Messenger of Allah, Why do you not just have one bath?" He replied, 'This is cleaner and better and purer." 

(Sunan Abi Dawud 221, Sunan Ibn Majah 590 and Musnad Ahmad, the wording is of Abi Dawud)

c) As far as performing a ritual ablution in between two successive sessions of sexual intercourse, this is strongly encouraged, but also not necessary. Sayyiduna Abu Sa'id al-Khudri (r) relates that the Messenger of Allah (sa) said:

''When anyone amongst you has sex with his wife and then intends to re-engage, he should perform ablution [in between the two acts]." (Sahih, Muslim 308, Sunan al-Tirmidh'i 141 and Sunan Abi Dawud 222, the wording is of Muslim)

According to the general body of scholars (jumhur) which includes the four schools, the command to perform ablution in this hadith is a recommendation, not an obligation. The same hadith is recorded in Sahih Ibn Khuzayma with the following addition, "because it [performing ablution] gives him more energy for the second time." (Sahih Ibn Khuzayma 221)

Moreover, Imam Tahawi relates with his own chain of transmission to Sayyida 'A'isha (r) who says: "The Messenger of Allah (sa) used to have sexual relations, then re-engage without performing ablution [ ... ]" (Sharh Ma'ani al-Athar 774)

d) If one is not able to perform ablution, one should at least wash one's private parts before having sex for the second time. Imam Nawawi mentions that if one intends to have sex with a different wife, then washing the private parts is greatly emphasised. (Al-Minhaj Sharh Sahih Muslim P: 372)

Source: Islamic Guide To Sexual Relations

To Be Continued....

A Qur’anic explanation for the universal Shirk of the modern secular state - JERUSALEM IN THE QUR’AN

A Qur’anic explanation for the universal Shirk of the modern secular state

Our view is that only the Qur’an can, and has, explained this momentous political change that overtook the Euro-Christian and Euro-Jewish world, and then the rest of mankind. What is that explanation?

The Qur’an has taught that the historical process would one day come to an end when Allah Most High ordains that the ‘Last Day’ should come upon mankind and the world. Before that ‘Last Day’ can occur, however, there would be a Last Age that would be filled with numerous Signs from Allah indicating that it is the ‘Last Age’. 

Among those events that would take place in the Last Age would be the release into the world of Dajjal, the False Messiah – and of Gog and Magog. When released into the world they would eventually become the dominant actors in the historical process, and it is they who would be the masterminds orchestrating this unique and ominous transformation of mankind and the world. 

The Prophet (sallalahu ‘alaihi wa sallam) declared that the age of Dajjal, the False Messiah (Antichrist), would witness the universal appearance of Riba. It would also be an age of Kufr since Dajjal has ‘Kafir’ written between his eyes. And it would be an age of Shirk since Dajjal will ‘play’ the role of God and deceive mankind into accepting him as such. It is as plain as daylight to this writer that Dajjal is the mastermind behind the creation of the modern essentially godless secular state and its system of electoral politics.

This writer has based his arguments on the Qur’an and Hadith to the effect that participation in electoral politics in the modern secular state constitutes Shirk and Kufr. In the event of disagreement with the view expressed in this book scholars should respond with arguments based on the Qur’an and the Sunnah of the blessed Prophet (sallalahu ‘alaihi wa sallam). They should declare the specific conditions in which it would be Halal for believers to vote in national elections.

The blessed Prophet (sallalahu ‘alaihi wa sallam) declared: What is Halal (permissible) is clear, and what is Haram (prohibited) is clear, abstain from whatever is doubtful. It now remains for the scholars, who are the guides of the believers, to declare whether it is Halal to participate in electoral politics in the modern secular state. In order to deliver a satisfactory positive answer the scholars must demonstrate firstly that it is not Haram to do so, and secondly that it is not ‘doubtful’ to do so. And they must establish their response on the authoritative foundations of the Qur’an and the authentic Hadith. 

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

to be continued....

DIVINE EXPULSIONS OF THE JEWS FROM THE HOLY LAND BECAUSE OF VIOLATIONS OF THE CONDITIONS OF INHERITANCE

JERUSALEM IN THE QUR’AN

By Imran N. Hosein

PART ONE

Chapter 6

DIVINE EXPULSIONS OF THE JEWS FROM THE

HOLY LAND BECAUSE OF VIOLATIONS OF THE

CONDITIONS OF INHERITANCE

 

      “And We gave warning to Banu Israil through revelation, that twice would they corrupt the (Holy) Land and be elated with mighty arrogance (and twice would they be punished)!  When the first of the warnings came to pass, We sent against you Our servants who were capable of terrible warfare. They entered the very inmost parts of your homes, and it was a warning fulfilled.  And after a time We allowed you to prevail against them once again, and aided you with wealth and offspring, and made you more numerous.

      If you persevere in doing good you will do so for your own good; whereas if you commit evil you will (yourself) bear the consequences.

      And so when the prediction of the second (period of wickedness) came true, (We raised new enemies against you and allowed them) to disgrace you utterly, and to enter the Temple as (their forerunners) had entered it once before, and to destroy with utter destruction all that they had conquered.”

(Qur’an, Banu Israil, 17:4-7)

 Surah Banu Israil of the Qur’an (Surah No. 17) records the history of Jerusalem that exposes the following fraudulent statement in the Torah:

“Know therefore that it is not because of your righteousness that the Lord, your God has given you this good land to possess it; for you are a stiff-necked people.”

(Deuteronomy , 9:6)

The statement is fraudulent because it establishes the foundation for the belief that the Divine grant of the Holy Land to the Jews was unconditional. In other words, it allows a Jew to argue that the Holy Land would still belong to the Jews even if they were not righteous in their conduct since righteousness was not a condition for their inheritance of that Holy Land. The Jew would argue that Abraham (‘alaihi al-Salaam) was righteous and, in consequence of his righteousness, the Land was given to him and to his progeny! Thereafter no violation of the standard of righteous conduct by the Jewish people could invalidate their right to the Holy Land. After all, the Torah was quite plain and clear on the subject:

“Therefore impress these My words upon your very heart: bind them as a sign on your hand and let them serve as a symbol on your forehead, and teach them to your children reciting them when you stay at home and when you are away, and when you lie down and when you get up; and inscribe them on the door posts of your house and on your gates to the end that you and your children may endure, in the Land (i.e., Holy Land) that the Lord swore to your fathers to give to them, as long as there is a heaven over the earth. If you faithfully keep all the instructions that I command you, loving the Lord your God, walking in His ways, and holding fast to Him, the Lord will dislodge before you all these nations: you will dispossess nations greater and more numerous than you. Every spot on which your foot treads shall be yours; your territory shall extend from the wilderness to the Lebanon and from the River Euphrates to the Western Sea. No man shall stand up to you: the Lord your God will put the dread and the fear of you over the whole land in which you set foot, as He promised you.” 

(Deuteronomy , 11:18-25)

(The article by Michael Avi-Yonah in the Jewish Encyclopeadia declares that “David (‘alaihi alSalaam), in the course of his conquests, made Jerusalem the center of an empire extending from Egypt to the Euphrates, although it was only in the reign of his successor, Solomon, that full advantage was taken of this fact.”)

But Deuteronomy 9:6 as well as 11:18-25 are false in so far as they exclude righteousness and faith as conditions for inheritance of the Holy Land! The Qur’an not only reaffirmed ‘righteousness’ as the condition for such inheritance (Surah alAnbiyah, 21:105), but went on to direct attention to the historical evidence that violation of that condition always resulted in Divine expulsion from the (Holy) Land. The Surah recounted (at least) two occasions when the Israelite people so betrayed the religion of Abraham (‘alaihi al-Salaam) and the standard of righteous conduct that Allah Most High expelled them from the Holy Land. 

On the first occasion in 587 BCE, a Babylonian army led by Nebuchadnezzar laid siege to Jerusalem, then burned the city, murdered its inhabitants, destroyed the Masjid built by Solomon (‘alaihi al-Salaam), and carried the cream of the Jewish population into slavery in Babylon. The Prophet Jeremiah had warned them that this would happen (Jeremiah: 32:36), exactly as Allah, the Supreme, had declared in the Qur’an that He never destroys a people before sending a warning to them (Qur’an, Banu Israil, 17:15-16).  

They were so punished because, among other things, they changed the Torah to make Halal (permissible) that which Allah, the Supreme, had made Haram (prohibited). They rewrote the Torah to make it permissible for them to lend money on interest to those who were not Jews while yet prohibiting such in intra-Jewish transactions:

“Thou shalt not lend on interest to thy brother (Jew); whether it be lending money on interest, or lending commodities on interest (because commodities were sometimes used as money) or lending on interest anything which is lent on interest (i.e., anything which functions as money). Unto a stranger (i.e., one who is not a Jew) you may lend on interest…” (Deuteronomy , 23:19-20)

On the second occasion they were again expelled from the Holy Land because of their killing of the Prophets of Allah (see, for example, Qur’an, al-Baqarah, 2:61).  They killed Zakariah (‘alaihi al-Salaam) in the Masjid. John (‘alaihi al-Salaam), his son, was killed by deception. Jesus (‘alaihi al-Salaam) referred to this killing of the Prophets, and he minced no words in his fierce condemnation of this heinous crime:

“This is why the wisdom of God said: I will send them Prophets and Messengers. Some they will kill and some they will persecute. It was that the blood of all the Prophets shed from the foundation of the world might be charged upon this generation (of Jews), from the blood of Abel down to the blood of Zakariah, who was slain between the altar and the House of God - yes, I tell you, it will all be charged upon this generation….”

(Luke, 11:49-51)

Finally they boasted of how they killed the Messiah, Jesus, the son of Mary (but Allah, the All-Powerful, saved him from death):

“That they said (in boast): We killed the Messiah, Jesus the son of Mary, the Messenger of Allah; but they killed him not, nor crucified him, but so it was made to appear to them, and those who differ therein are full of doubts, with no (certain) knowledge, but only conjecture to follow, for of a surety they killed him not.”

(Qur’an, al-Nisa, 4:157)

 

It was after this that Allah Most High punished them for the second time. A Roman army led by General Titus besieged Jerusalem in 70CE. Titus destroyed the city of Jerusalem, murdered the inhabitants and expelled the remnant of Jews from the Holy Land. The Masjid was again destroyed and soldiers tore it apart, stone by stone, in search of melted gold exactly as Jesus (‘alaihi al-Salaam) had warned and prophesied "not one stone will be left upon another; all will be thrown down." (See Qur’an, Banu Israil, 17:4-7):

 “And We gave (clear) warning to Banu Israil through revelation, that twice would they corrupt the (Holy) Land and be elated with mighty arrogance (and twice would they be punished)!”

 “When the first of the warnings came to pass, We sent against you Our servants capable of terrible warfare.” “They entered the very inmost parts of your homes; and it was a warning (completely) fulfilled.”

“And after a time We allowed you to prevail against them once again, and aided you with wealth and offspring, and made you more numerous (than ever).”

“(And We said) “If you persevere in doing good you will but be doing good to yourselves; and if you do evil it will be done to yourselves.” And so when the prediction of the second (period of iniquity) came true, (We raised new enemies against you and allowed them) to disgrace you utterly, and to enter the Temple as (their forerunners) had entered it once before, and to destroy with utter destruction all that they had conquered.”

(Qur’an, Banu Israil, 17:4-7)

“….soon shall I show you the homes of the wicked (how they lie desolate).”

(Qur’an, al-‘Araf, 7:145)

The Qur’an referred to the Temple that was twice destroyed, as ‘al-Masjid’. But just before doing so it described the miraculous journey of Prophet Muhammad (‘alaihi alSalaam) (i.e., al-Isra and Mi’raj) as a journey from al-Masjid al-Haram (in Makkah) to al-Masjid al-Aqsa (i.e. the distant Temple):

“Glory to (Allah) Who did take His servant for a Journey by night from the Sacred Mosque to the Farthest Mosque, whose precincts We did bless, in order that We might show him some of Our Signs: for He is the One Who hears and sees (all things).”

(Qur’an, Banu Israil, 17:1)

The Masjid of the Qur’anic verse, which was twice destroyed, could not have been any other than the Masjid built by Solomon (‘alaihi al-Salaam) in Jerusalem. The Prophet (‘alaihi al-Salaam) himself confirmed this. It is this same Masjid that is described above as Masjid al-Aqsa to which the Prophet (‘alaihi al-Salaam) was taken by night on a miraculous journey. The Qur’an explained that he was taken there in order to be shown some of the ‘Signs’ of Allah, Most High. More than anything else those ‘Signs’ related to the destiny of Jerusalem.

After punishing the Jews for a second time by expelling them from the Holy Land, Allah Most High declared His intention to keep on punishing them (and expelling them) if they kept on desecrating the Holy Land with violations of the condition of faith and righteous conduct:

 “….but if ye revert (to your violation of the condition imposed for inheritance of the Holy Land) We shall revert (to Our punishments. i.e., you will be expelled again and again)….” 

(Qur’an, Banu Israil, 17:8)

The destiny of Jerusalem is plainly written in the above warning and firm declaration in the Qur’an. This remains so regardless of any, or all, or the following:

Ø  agreements negotiated in Camp David or elsewhere between the secular nationalist representatives of the Palestinian people and the secular nationalist European Jewry who presume to represent Banu Israil, or

Ø  resolutions of the US Senate and House of Representatives which have replaced the British Parliament as the Ultimate Patron and Protector of the Jewish State, or

Ø  resolutions of the UN Security Council or General Assembly which assume the status of world government,

The destiny of Jerusalem is plainly visible in the context of the awesome godlessness, decadence and oppression, which now pollutes the Holy Land. Some of this has been described in subsequent chapters of this book in the analysis of the political Shirk of the State of Israel and the Riba of its economy. It is Israel’s destiny that it will be subjected to the same divine punishment that it experienced twice before. The first divine punishment came in the form of a Babylonian army that destroyed Israel. The second time it was a Roman army. And the third and last time it would be a Muslim army which would destroy the Jewish State.

The Divine ‘Signs’ that were shown to Prophet Muhammad (‘alaihi al-Salaam) during his miraculous visit to Jerusalem were ‘Signs’ which, among other things, revealed to him the destiny of Jerusalem. This matter seems to have escaped the attention of Daniel Pipes.

The Last Prophet (‘alaihi al-Salaam) saw the Last Age. He saw with his spiritual eyes the return of the Jews in that age to the Holy Land. He saw the creation of the Impostor State of Israel, and the godlessness, decadence and awesome oppression that it would visit upon the Holy Land. He saw the return of Jesus (‘alaihi al-Salaam), the son of Mary, and the destruction of Israel by a Muslim army. And he saw the Truth, Justice and Righteousness in the religion of Abraham (‘alaihi al-Salaam) that the ‘true’ Messiah will restore to the Holy Land when he returns.

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

to be continued....