Sleeping - Islamic Guide To Sexual Relations

READ DISCLAIMER BEFORE PROCEEDING

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....

ADAM’S GUILT….AND SATAN’S GUILT(2/2) - Mankind and Satan

 

Some people may ask: if Allah has relented towards them so why were they obliged to repent? The answer is that Allah’s Legislation of repentance had to precede repentance itself…His Saying, “He turned to them so they could repent,” means that He legislated for them repentance.

He said to them that if you committed a sin or a guilt repent; and as long as Allah, be ever gloried His Majesty and Might, asked them to repent they should turn to Him in repentance and Allah will accept it from them. The legislation of repentance is not only a mercy towards the sinner but also to the community at large. Had Allah, all glory is to Him, closed the door of repentance then whoever has committed sins would sink deeper in sins, as long as repentance is not accepted. And as long as a sin leads to eternity in Hellfire, then whoever commits one sin will consequently fill his life with sins, for there is no hope for him in ever winning Paradise. So, he will decide to take his share of worldly life, and consequently the whole community will suffer

because every sinner will sin even more.

The entire humanity suffers from the spread of sin and not only the individual. Thus, by legislating repentance, Allah, Blessed and Exalted is He, has mercy on the entire humanity against the spread of sins. Because the first sin does not cast man eternally into Hellfire, provided that man repents and returns to Allah. Therefore, man should never persist in sin but he should hurry to righteousness and repent to Allah and perform more good deeds, to have his sins forgiven. This way hope in attaining Paradise remains and also remains the wish for goodness, thus the community prospers and it becomes filled with blessings. Indeed, repentance is a mercy on the entire humanity.

But Satan rejected the Commands of Allah and he worsened it by his will to lure mankind into sin. He said as the Noble Qur’an relates to us (what means):

“[Satan] said, ‘Because You have put me in error, I will surely sit in wait for them on Your straight path. Then I will come to them from before them and from behind them and on their right and on their left, and You will not find most of them grateful [to You].’” (Al-A‘râf, 7: 16-17)

Satan did not admit his sin, but rather he insisted on it and threatened that he would do such and such things, a persistence in disobedience. On the other hand Adam and Eve admitted their sin which is a very important point that we should heed, so that people who dare and sin beware of. They should not justify disobedience or sin by contradicting the Command of Allah, claiming that time or circumstances have changed.

For example, to the dealers in bank interests, which involves a suspicion of usury, we say: do not claim that Ribâ (usury) is not unlawful and that taking interests is an international system and that the whole world transacts business through it and that time has changed…to the end of what we hear nowadays. By such words of yours you remove yourself from the domain of Allah’s Mercy to the domain of expulsion from His Mercy, all praise and glory is to Him.

But rather say: O Lord, we have failed to overcome ourselves, please forgive us and have mercy on us . This way you have accused yourself of weakness, negligence and injustice and you have kept yourself within the domain of belief. But by rejecting the Judgment of Allah and by claiming that Ribâ is not unlawful you have walked out of belief to disbelief, Allah forbid.

When man commits a sin he should neither try to justify its commission nor defend it and claim that it is lawful. Nor say that circumstances have changed and that the legal ruling must have also changed. Because this involves a rejection of Allah’s Command, which pulls man out of belief to disbelief, and from mercy to damnation. And that is the difference between the sin of Adam and that of Satan.

Satan disobeyed and was puffed up with pride, whereas Adam disobeyed but he admitted his sin. When Adam and Eve confessed their guilt, Allah taught them the way of repentance. Had not Allah, The Most Exalted and EverMajestic, taught them, they would not have known how to repent. For repentance occurred by an inspiration from Allah, all praise and glory is to Him:

“They said, ‘Our Lord, we have wronged ourselves, and if You do not forgive us and have mercy upon us, we will surely be among the losers.’” (Al-A‘râf , 7: 23)

Then Allah, Whose Majesty reigns Supreme, said (what means):  

“(Allah) said: ‘Get down, some of you an enemy to some others. And for you on the earth is a place of settlement and enjoyment for a time.” (Al-A‘râf, 7: 24) 

We should observe the Ayat that relates to us the act of descent. In another Ayah, The Truth, all praise and glory is to Him, says (what means):

“(Allah) said: ‘Get you down, both of you, together, some of you are an enemy to some others.’” (Tâ-Hâ, 20: 123)

And in another Ayah, Allah says (what means):

 

“We said, ‘Go down from it, all of you.’” (Al-Baqarah, 2:38)

The addressees are Adam, Eve and Satan, and enmity here is preexistent between mankind and Satan. But His Saying, “Get you down, both of you, together, some of you are an enemy to some others,”  shows that enmity is between two parties: Adam and Eve are one party, and Satan is the other party. So, we have two groups: Adam, Eve and their offspring are one group against the group of Satan and his offspring. All the Ayat perfectly agrees.

We have to understand that when Allah says, “Some of you are an enemy to some others,”

 there will be a struggle and enmity between the offspring of Adam and the offspring of Satan, and that the struggle (between the two parties) will last as long as worldly life continues only and will not extend to the Hereafter. But as to the devil and man, there is a lasting struggle as long as the lifetime of each in this world, and not the lifetime of this world. When the devil dies or man dies the struggle between them comes to an end. 

 

Source: (Book) Mankind and Satan

CHAPTER FOUR - ADAM’S GUILT….AND SATAN’S GUILT(1/2) - Mankind and Satan

Chapter Four

Adam’s Guilt… And Satan’s Guilt

We have concluded the last chapter by stating that Satan wormed his way into the temptation of Adam from the direction that Allah is The Ever-Mighty, The Ever-Rich, Who, by His Sovereign-Self, is richly beyond need of any of His creatures. Allah, Blessed and Exalted is He, says in the Divine Hadith concerning that meaning:  

“Were the first of you and the last, the living and the dead, the green and the withered (i.e., the young and old; or the obedient and disobedient; or those who have knowledge and those who are ignorant) had the heart of the man most pious among My servants, that would not add to My Kingdom a mosquito wing. And were the first of you and the last, the living and the dead, the green and the withered had the heart of the wickedest among My servants, that would not decrease from My Kingdom a mosquito wing. And were the first of you and the last, the living and the dead, the green and the withered to gather at one highland and every man amongst you ask all he wishes for and were I to grant each supplicant what he asked for, it would decrease nothing from My Kingdom, any more than when one of you passes by the sea and immerses a needle into it then raises it (back) to himself. This is because I am the Most Generous, the Glorious, Do whatever I will. My Giving is words and My Torture is words. Truly, My Command, when I will a thing, is only to say to it, ‘Be!’ and it is!”

  

Thus, from the door of the All-Mightiness of Allah, all praise and glory is to Him, Satan crept to misleading Adam. Satan succeeded to convince Adam that Allah has prohibited him from eating of the tree because He does not wish him goodness, for us to beware of Satan’s stratagem in temptation. For definitely, there is no goodness in a seeming goodness that leads to Hellfire and disobedience, and there is no evil in a seeming harm that leads to Paradise and obedience to Allah.

Satan tried to depict evil to man as goodness. Therefore, he presented to Adam the act of disobedience as benefit. So, when Adam ate from the tree and committed the sin, Satan fled!

The question that crosses the mind at this point is why did Allah, all praise and glory is to Him, forgive the disobedience of Adam and did not forgive the disobedience of Satan? Adam disobeyed and Satan disobeyed, Allah pardoned the first and accepted his repentance, and He cursed the second and made him eternally abiding in Hell. What is the difference between the two guilty acts? 

The answer is that when Adam and Eve disobeyed Allah, all praise and glory is to Him, they did not persist in disobedience, and did not try to reject the decree of the Decreer. They did not say, “Your Judgment is untrue,” as Satan did when he proclaimed, “I am better than him (Adam). You created me of fire, and You created him of clay.” (7: 12) They never did that but they admitted their guilt and begged Forgiveness and Mercy from Allah. Regarding this, Allah, all praise and glory is to Him, says (what means):

“They said, ‘Our Lord, we have wronged ourselves, and if You do not forgive us and have mercy upon us, we will surely be among the losers.’” (Al-A‘râf , 7: 23)

These are the words that Adam and Eve both said after disobedience. Their words meant: O Lord Your Word is the Truth and Your Judgment is the Truth but we failed to oblige our weak selves to abide by the Law, thus we indeed wronged ourselves, we walked in the path of perdition and we beg from You forgiveness and mercy. And if You do not bestow them upon us, we shall certainly be among the losers who have lost their own selves on Resurrection Day.

Thus, Adam and Eve begged that Allah would relent towards them. Regarding this incident, The Truth, all praise and glory is to Him, says (what means):

“Then Adam received from his Lord [some] words, and He accepted his repentance. Indeed, it is He who is the Accepting of repentance, the Merciful.” (Al-Baqarah, 2: 37)

Repentance occurred in three stages: the first stage is that Allah legislated repentance. The second stage is that when they showed repentance He accepted it from them. And the third stage of repentance is by not reverting to sin. Some people fail to comprehend the Saying of Allah, Blessed and Exalted is He, which means:

“Then He turned to them so they could repent. Indeed, Allah is the Accepting of repentance, the Merciful.” (At-Taubah, 9: 118)

 

Source: (Book) Mankind and Satan