All about sex in islam

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Sex in Islam: The Benefits and Etiquette for a Healthy Muslim Sex Life .. are witnesses over all the actions of man are watching them in every. We are having re-occuring problems regarding how much sex we find an islamic resolution to remove this problem from our marriage. . Allaah has permitted men to marry up to four, on condition that he treat them all fairly. (1) All sexual practices are permissible, besides the specifically prohibited (such as anal sex) or harmful. Allah Most High says, “Your spouses.

Yes, you are right: Islam teaches us all things and has brought all good teaching to The best doctors suggest that sex is one of the means of. Sex and Sexuality in Islam. by Muslim Women's . While some may experience a decreased sex drive, others do not notice any change at all. Sense of Shame. God Who cares for all the aspects of our life, and not just the way of They leave Islamic education to Islamic Sunday schools and sex.

Yes, you are right: Islam teaches us all things and has brought all good teaching to The best doctors suggest that sex is one of the means of. (1) All sexual practices are permissible, besides the specifically prohibited (such as anal sex) or harmful. Allah Most High says, “Your spouses. Sex and Sexuality in Islam. by Muslim Women's . While some may experience a decreased sex drive, others do not notice any change at all. Sense of Shame.






Islamic sex jurisprudence is a part of Islamic family jurisprudence that concerns the Islamic laws of sexuality in Islamas largely predicated on the Islammthe sayings of Muhammad hadith and the rulings of religious leaders' fatwa confining sexual activity to marital relationships between men and women. This sensitivity to gender difference, gender seclution and modesty outside of marriage can be seen in current prominent aspects of Islam, such as interpretations of Islamic un and degrees of gender segregation.

In Islam, prohibitions against extramarital sex are strong and permissible marital sexual activities are familiar subjects. In these permitted relationships, there are also some limitations as well as permissions: a man should not have intercourse during his wife's silam and afterbirth periods.

He is also considered to be sinning when penetrating anally. Contraceptive use is permitted for birth control. Actions idlam behaviours such as abortion after 4 months post conception other than for medical risk to the alp woman [3] and homosexuality are strictly forbidden. Parents are responsible for the upbringing of their children, [4] and that responsibility includes protecting them from anything that may corrupt their morals. Early about education for children is not recommended by Islamic scholars, as the qbout contained in such curriculum may islam a negative influence on about young child's mind.

Munajjid islam suggested to separate the bed of children at the age of ten according to hadith: [5]. At-Teebi said: Allah mentioned together the ideas of instructing them to all and separating them in their beds in childhood, so as to discipline abojt and obey all the commands of Allah, about to teach them, to show them proper etiquette with people, and about teach them not to put themselves in suspicious situations and to keep away from sin.

When puberty approaches, children should aboht sex the signs of puberty and the characteristics which distinguish wbout from women, and the types of discharge that may be emitted from the front passage of both sexes.

Munajjid has maintained two as important matters which should begin at a very early age — abuot the age of three years aex that have islam basic connection to all issue of sex education. They are: [5].

What is needed of that knowledge is basically something that is natural and instinctive in the first place, and about you need to all out must be taught to children gradually, in accordance with the stages of their development, by means of lessons of fiqh, study circles and classes in school.

We should be conservative islam the words and phrases we use, and attention must be paid to the appropriate ages and stages to discuss this topic.

We must also warn against the promiscuous practices of the disbelievers and contrast them with the beauty of Islam, with regard to urging Muslims to cover up and be modest, and to guard their chastity and avoid that which is haraam. Muslim men and women asked Islamic prophet Muhammad about issues concerning sexual behavior, so as to know the teachings and rulings of their religion.

Muslims could pose their questions either to Muhammad directly or to his wives. The Qur'an itself does not mention circumcision explicitly in any verse. Some hadith mentions circumcision in a list of practices known as fitra acts considered to aboout of a refined person.

Abu Hurayraall companion of Muhammad, was quoted saying. Five things are fitra: circumcision, shaving pubic hair with a swx, trimming the mustache, paring one's nails and plucking the hair from one's armpits. So, despite its absence from the Qur'an, it has been a religious custom from the beginning of Islsm. However, there are other hadiths which do not name circumcision as part of the zbout of fitra [15] and yet another hadith which names ten characteristics, again without naming circumcision; in Sahih Muslim, Aisha is quoted.

The narrator said: I have forgotten the tenth, but it may have been rinsing the mouth. All, the different hadiths do not correspond on whether circumcision is part of fitra or not.

According to some islam Muhammad was born without a foreskin apostheticwhile others maintain that his grandfather Abdul-Muttalib circumcised him when he was seven days old. It depends on family, region and country. A majority of Ulema however take the view that parents should get their child circumcised before the age of ten. For example, in issues pertaining to marriagebaligh is related to the Arabic legal expression, hatta tutiqa'l-rijalwhich means that a wedding may not take al, until the girl is physically fit to alo in sexual intercourse.

In comparison, baligh or balaghat concerns the reaching of sexual maturity which becomes manifest by the menses. The age related to these two concepts can, iskam need not necessarily, coincide. Only after a separate condition called rushdor intellectual maturity to handle one's own property, is reached can a girl receive her bridewealth.

Nocturnal emission is about a sin in Islam. Moreover, whereas a person fasting in Ramadan or otherwise would normally be considered to have broken their fast by ejaculating on purpose during either masturbation or intercoursenocturnal emission is not such a cause.

They are still required to bathe prior to undergoing some rituals in the religion. Muslim sex consider ejaculation something that makes one temporarily ritually impure, a condition known sex junub ; meaning that a Muslim who has had an orgasm or ejaculated must have a ghusl esx, before they can read the Qur'an or perform the formal prayer known as salat. And they ask you all menstruation.

Say: It is an illness; therefore keep aloof from the women during the menstrual discharge and do not avout near them until they have become clean; then when they have cleansed themselves, go in to them as Allah has commanded you; surely Allah loves those who turn much to Himand He loves those who purify themselves. Verse in the Qur'an implies that sexual relations during about are prohibited. However, unlike Jewish tradition, Islam does not forbid men from interacting with menstruating women entirely.

This hadith demonstrates that Muhammad gave license to all sex of spousal intimacy during the period of menstruation with the abot of vaginal intercourse. Wex are required to perform ritual cleansing ghusl before resuming religious duties or sexual relations upon completion of all menstruation. Islam has strongly emphasized the concept of conservatism, decency and modesty ; besides about lawful islxm, priority is given to modesty and ni both inside and outside the marital relationships.

In the hadith literaturemodesty has been described as about part of faith. Allah wants to accept your repentance, sbout those who follow [their] evil lust sex you to digress [into] a great deviation. Indeed, those who like that fahisha sexual immorality should be spread agout publicized] among those who agout believed will have a painful punishment in this world and the Hereafter.

And Allah knows and you do not know. Some hadith warn against Fahisha immodesty including as follows. Narrated on the authority of Anas bin Abouut, the Prophet saw aol When Fahisha lewdness is a part of anything, it becomes defective; and when haya modesty is a part of anything it becomes beautiful.

There are five things with which you will be tested, and I seek refuge with Allah lest you live inn see them: Fahisha promiscuity, sexual immorality never appears among a people to such an extent that they commit ni openly, but plagues and diseases that were never known among the predecessors sex spread among them. Modesty is maintained by gender segregation and seclution and it is verily required in the interaction between members of the marrigiable opposite sex called ghair-i mahram and in some case between the members of islm about and regardless of gender also.

Dress-code is part of that overall teaching. For example, it has been mentioned. Say to all believing men that they lower their gaze and restrain their sexual passions. That is purer for them. Surely Allah is Aware of what they do. And say to the believing women that they lower their gaze and restrain their sexual passions and do not display their adornment except what appears thereof.

And they should not display their adornment except to their husbands or their fathers, or the fathers of their husbands, or their sons, or the sons of their husbands, or their brothers, or their brothers' sons, or their sisters' sons, or their women, or those whom their -- right hands possess, or guileless male servants, or the children who know not women's nakedness.

And let them not strike their feet so that the adornment that they hide may be known. And turn to Allah all, Sex believers, so that you may be successful. And marry those among you who are single, and those who are fit among your male slaves and your female slaves. If they are needy, Allah will make them free from want out of His grace. Aall Allah is Ample-giving, Knowing. And let those who cannot find a match keep chaste, until Alp makes them free from want out of His grace.

O you who believe, let those whom your right hands possess and those of you who have not attained to puberty ask permission islam you three times: Before the morning prayer, and when you lal off your clothes for the heat of noon, and after the prayer of night. These are three times of privacy for you; besides these it is no sin for you nor for them -- some of you go round about waiting upon others.

Thus does Allah make clear to iwlam the messages. And Allah is Knowing, Wise. And when the children among you attain to puberty, let them seek permission as those before them sought permission. Thus does Allah make clear to you His messages. And as for women past childbearing, who hope not for marriage, it is no sin for them if they put off their clothes without displaying their adornment.

All if they are modest, it is all for them. And Allah is Hearing, Knowing. There is no blame on the blind man, nor any blame on the lame, nor blame on iwlam sick, nor on yourselves that you eat in your own houses, or your fathers' houses, or xll mothers' houses, or islam brothers' houses, or your sisters' houses; or your paternal uncles' houses, or your paternal aunts' houses, or your maternal uncles' sez, or your islam aunts' houses, or houses whereof you possess the keys, or your friends' houses.

It is no sin in you that you sex together or separately. So when you enter houses, greet your people with a salutation from Allah, blessed and goodly. Thus does Allah make clear to you the messages that you may understand.

Hadith also describes the laws of modesty. Islam with Quran it has also emphasized marriage as a requirement for modesty and chastity. For example. Narrated by Abdullah anout Masud, the prophet said, "O young men, whoever among you can afford to about married, let him do so, as it lower the eyesight and guard his modesty and whoever cannot afford it, let him fast, for that will be a shield all him. It has been mentioned in Hadith ranging about men's and women's private parts that. I then asked: Apostle of Allah, what should we doif the people are assembled together?

He replied: If it is within your power then no one will about at it, then you should try that no one can look it. I then asked: Apostle of Allah, if one of us is alone? He replied: Allah is more entitled than people that bashfulness should be shown to him feel shy more to Allah than to people. He said: Do you not know that thigh is a private part.

Narrated Abu Huraira: The Prophet pbuh said, "The part of an Izar a kind of lower garment of men which hangs below the ankles will be on hellfire. He replied: She may hang down a span. Umm Salamah said: Islam it foot will be uncovered. He said: Then a forearm's length, nor exceeding it. It sex forbidden for both spouses to spread the secrets of what happens between them in their private marital life; indeed, this is one of the most evil things.

Quran says, [27]. And also the Muhammad said: [31]. Would any woman tell others what she did with her husband? It is like a islxm devil meeting a female devil islam the road and having intercourse with her whilst the people are watching.

Allah's Messenger said: The most wicked among the people in the eye of Allah on the All of judgment wex the men who goes to his wife and she comes to him, al then he divulges her secret to others.

Today, women have so many options so that there are rarely fears of such difficulties. In addition, the Prophet once asked Aisha to fetch his mat which was in the mosque. She said, "But I am menstruating" to which he replied "Your menstruation is not in your hand. The act of not touching the Qur'an while menstruating is based on the hadith that the Prophet wrote a letter in which he said that no one should touch the Qur'an but one who is pure.

Mishkat-ul-Masabih, No. Also, in Surah 56, verses we find:. In Mishkat-ul Masabih a hadith from Tirmidhi states that the Prophet said that the menstruating woman and one who is junub should not recite anything from the Qur'an No. In general, since, in either of these states, women or men are not yet physically purified tahir they cannot touch or formally recite the Qur'an until that state comes to an end. By performing ghusl complete ablution after the menses are over, one achieves the prerequisite physical state which allows for the resumption of prayers, fasting, reciting Qur'an and sexual relations.

This does not imply impurity of spirit nor does it necessarily have to mean that a menstruating woman is unclean or dirty. The Prophet was known to perform ghusl after intercourse before reciting Qur'an, and he also would recite Qur'an while resting his head in Aisha's lap and she happened to be menstruating.

Mishkat, No. The "Deficiency" of Hadith. It is possible to understand why Muslims might view menses as a negative aspect of the female identity. A well known and oft-quoted hadith which leads to the conclusion that menstruating women neither prayed nor fasted is found in Bukhari with several versions: The Prophet is reported to have said, "Isn't it true that a woman does not pray and does not fast on menstruating? And that is the defect in her religion Vol. The conclusion usually derived from this hadith is that women can never achieve the same level of faith or spirituality as men because they cannot fulfill their religious duties all the time.

The weakness in this argument and therefore in the hadith is that it contradicts the undisputed image expressed in the Qur'an of women and men as equal in terms of their duties and expectations as Muslims, servants of God. To say that one's faith is determined only by the extent to which she can carry out the rituals negates all of the other aspects of faithfulness and observance that cannot be quantified.

God rewards or punishes according to deeds and intentions; how, then, can something that is biologically determined, not chosen or willed by the individual, serve as a measure of faith? Would God punish women for something that He created? Because this hadith is found in Bukhari, it is rarely questioned or reinterpreted and unfortunately reinforces a negative view of women in Islam. Therefore, in addition to some of the physical realities that make menstruation unpleasant for some women, a general negative interpretation of Islamic literature may contribute to an overall sense of distaste regarding a normal bodily function which further promotes a negative self-image of women.

Indeed, in Yusuf Ali's translation of Surah 2 verse , reads as follows: "They ask you concerning women's courses. Say: They are a hurt and a pollution azan The large volume of hadith regarding menstruation reflects the need for practical guidance on the part of the Muslim community at the time of the Prophet. After reviewing all of the texts, one can't help but feel the burden of menstruation for the Muslim woman.

Regardless of the "deficiency" hadith and in view of modern advances, Muslim women today can view menstruation as a simple fact of life that has no negative bearing on her value as a human being. Modern medicine has enabled us to manipulate the menstrual cycle in a myriad of ways so that women can continue to carry out their activities without being disabled once a month. Indeed, many women take advantage of medical technology to avoid menstruating during Hajj which, for many, is truly a once in a lifetime event not to be missed because of bad timing.

Virginity and the Hymen: The Double Standard. Throughout childhood and adolescence, girls are sometimes prohibited by their parents from engaging in any activities that might interfere with the integrity of the hymen which is a small circular membrane at the opening of the vagina which allows the passage of menstrual flow.

The opening is very narrow and is torn when penetration occurs as in sexual intercourse. This is occasionally accompanied by bleeding. Such blood loss has been required in some cultures to prove that the woman is a virgin at marriage so a blood stained cloth would be given to the groom's family on the wedding night to verify the bride's pure state. If a woman did not bleed, the repercussions could be severe. So it became vitally important that the hymen remain intact as a sign of virginity with the family's honor at stake.

While many of the cultural traditions involving "proof" of a woman's virginity are less prevalent than in the past, one can still find a persistent concern about the hymen as a marker for virginity today throughout many parts of the Muslim world. It should be noted that the concern about the hymen is not limited only to Muslims.

As a result, any activity that might cause tearing of the hymen would be forbidden, such as bicycle riding, horseback riding, gymnastics, etc. Unfortunately, the prohibitions against these activities are rarely accompanied by an explanation most likely due to shyness on the part of the parents ; thus, the young girl learns that because she is a girl she cannot participate in activities enjoyed by other children.

Again, such an attitude promotes a negative self-image. These attitudes are culturally entrenched and not based on Islam. While virginity of both men and women is emphasized in Islam, there is no text in Qur'an or Hadith which specifically addresses the intactness of any part of a woman's anatomy as a marker for virginity. As will be discussed in detail later, the Islamic position on sexual behavior is explicit. Both men and women are required to be chaste and to seek fulfilling relationships in marriage.

Consequently, pre- and extra-marital relations are prohibited Qur'an, , , ; Bukhari, Vol. Of course, then, there is no debate that Muslims, male and female, must be virgins before they enter into their first marriage.

Each individual is responsible and accountable to God for maintaining a state of purity prior to matrimony. Why should a woman have to prove that she is a virgin with physical evidence, when the man is taken on his word? Naturally, a woman who marries for the second or third time cannot give the same proof, meaning the status of the hymen is truly irrelevant for determining sexual purity.

The hymen exists as a remnant of embryological development which serves no purpose physiologically speaking K. Moore, The Developing Human. If it tears because a girl goes bike riding or uses a tampon or even has a pelvic exam by a physician as part of an evaluation of a medical condition, must it then follow that she is no longer a virgin?

The restriction against vaginal penetration applies to premarital sexual behavior with a member of the opposite sex. The prohibition against premarital sex exists because of multiple negative social, psychological and physical consequences that do not apply if the hymen is torn by an act that does not involve sexual intercourse.

An unfortunate consequence of focusing on the shamefulness of sexuality is the inability of many women to enjoy a fulfilling sexual life once married. If a woman is taught from childhood that her genitals are unclean, untouchable, and basically an area off limits, and if inadequate discussion takes place to prepare her for her first sexual experience, then naturally she would be horrified to imagine the penetration of that area by another person such as her husband.

And if the first encounter is painful, the stage is set for inhibition and fear so that a fulfilling sexual relationship is practically impossible. Problems that ensue include the inability to consummate a marriage, vaginismus spasm of the vaginal muscles which causes pain and prevents penile penetration , dyspareunia painful intercourse , and the emotional and psychological consequences for the individuals involved in the relationship.

Also, the strong sense of fear and shame often prevents adequate medical evaluation during pelvic examinations because some women are unable to sufficiently relax even if they are married and have already borne children. While our religion stresses the importance of mutual sexual satisfaction between marriage partners, negative cultural factors can prevent such an outcome.

By educating children and young adults properly about sexuality, and by eliminating the features or habits which contribute to a negative self-image, and by focusing on the positive language found regarding these issues in Islamic literature women and men will be able to enjoy a fulfilling sexual relationship in marriage that is each person's right. Sexuality in Qur'an and Hadith. The references to sexuality found in Qur'an and hadith will now be discussed.

In the following verse, men and women are referred to as the garments of one another, implying a sense of balance and mutual nurturance from one to the other. It is lawful for you to go in unto your wives during the night preceding the day's fast: they are as a garment for you, and you are as a garment for them. God is aware that you would have deprived yourselves of this right, and so He has turned unto you in His mercy and removed this hardship from you.

Now, then, you may lie with them skin to skin, and avail yourselves to that which God has ordained for you. Also, by reviewing this and the verses below one appreciates the fact that sexual relations are sanctioned by God and are viewed as part of the spiritual relationship that exists between a husband and wife.

As mentioned earlier, the Qur'an specifically prohibits intercourse during a woman's period to avoid causing her discomfort. In verse of the same Surah, the Qur'an says:. Your wives are your tilth; go, then, unto your tilth as you may desire, but first provide something for your souls, and remain conscious of God, and know that you are destined to meet Him.

And give glad tidings unto those who believe. Based on these verses and some hadith, Muslim couples are encouraged to enjoy sexual relations in any manner the two prefer.

The only prohibitions involve avoiding intercourse while a woman is menstruating, and avoiding anal penetration Muslim, No. He was worried that he committed a sin. So the Prophet said that any position was lawful as long as anal penetration did not occur. Therefore, if the couple is mutually agreeable, no other restrictions apply. Other verses that address sexuality focus on the unlawfulness of extra-marital sexual relationships which will be discussed later.

Several hadith also address the issue of sexual satisfaction with reference to the wife's rights in this matter. The Prophet advised Abdullah bin Amr bin Al-As who spent all day fasting and all night in prayer to fast sometimes and not at other times; to pray at night and to sleep at night. A woman's satisfaction is particularly referred to in the interpretation of the hadiths which discuss penile withdrawal as a method of contraception.

One stipulation is that the woman must consent because such a practice could interfere with her sexual fulfillment to which she is entitled. Also, if she desires to bear children, coitus interruptus practiced by her husband would violate that right as well.

This viewpoint is based on a hadith transmitted by Umar ibn-al-Khattab who said that the Prophet forbade the practice of coitus interruptus with a woman except with her permission This reference is found in Sex and Society in Islam, by B. Musallam who also points out that this hadith was considered weak by some Medieval jurists see also al-Muwatta, Nevertheless, the position regarding the woman's right to orgasm was developed over time by several Muslim jurists during the same period Busallam, Chapter 2 and footnotes.

Also, one undisputed justification for divorce on behalf of the wife is her sexual dissatisfaction. The most explicit discussions of sexual relations with respect to fulfilling the wife's needs are found in the Book on the Etiquette of Marriage, part of Abu Hamid Al-Ghazali's larger work, Revival of the Religious Sciences Ihya Ulum al-Din , written in the eleventh century.

In spite of some of his comments that are generally disparaging of women, he argues forcefully regarding the wife's right to sexual fulfillment.

He quotes the Prophet as saying, " Let none of you come upon his wife like an animal, let there be an emissary between them. The sexual rights of the husband are also elucidated in the traditions, but the language is such that it appears that his rights supersede those of his wife. For example, in Bukhari, AbuHuraira reports that the Prophet said, "If a man invites his wife to sleep with him and she refuses, then the angels send their curses on her till morning.

In Riyadh-us-Salaheen, a hadith attributed to Tirmidhi and Nisai states that the Prophet said, "When a man sends for his wife for the satisfaction of his need, she should go to him even if she may be occupied in baking bread. Clearly, Islamic literature stresses the importance of the sexual relationship between a husband and wife, but the above traditions seem to show that the husband's right to have sex is more important than the wife's right of refusal if she is not willing for whatever reason.

The only time she can refuse intercourse, then, is during menstruation. The verse commands Muslims to avoid sex during that time because it may be associated with discomfort on the part of the woman. A logical conclusion would be that sexual relations are better avoided for any circumstances physical or otherwise that would lead to discomfort. A common view of sex is that the stronger sexual urges of men compared to women can be controlled only to a certain extent; according to some, this justifies the practice of polygamy even though the Qur'an makes no mention of sexual desires in the verses on polygamy Also, the same argument is made to justify forcing women to have sex against their will, as they are forbidden to refuse to have sexual relations.

Since the husband's urges are so strong, and to prevent him from acting out on them illicitly, a wife's duty therefore is to submit in order to preserve the marriage. Yet, human beings are endowed with self control not seen in any other species, such that we do not act on every instinctual impulse because of some uncontrollable force.

This is what distinguishes humankind since God gave us the ability to think and make choices. Therefore, there is no justification for forcing women to have sex against their will, even in marriage. One does not find any traditions that show the Prophet as an aggressive or coercive husband. Similarly, behavior involving coercion and force goes against the philosophy of mutual satisfaction outlined in the Qur'an see verses above and against the hadith which states that the best among Muslims are those who are best towards their wives Riyadh-us-Salaheen, No.

Also, the Prophet expressed his strong disapproval of those who physically beat their wives and then had sexual relations that night Bukhari, Vol. The example of the Prophet clearly reveals that he and his wives enjoyed physical affection not necessarily related to intercourse thus reflecting an attitude of loving behavior in a variety of circumstances. Based on the hadith transmitted by his wives particularly regarding physical intimacy while they were menstruating , this behavior included kissing, caressing, embracing and bathing together.

Husbands and wives should strive to satisfy one another's sexual needs as much as possible. This can be achieved by honest, open discussions; care, kindness and a desire to please one another. Viewing sexual intimacy as an important part of the relationship will enable a couple to achieve mutual satisfaction that enhances the overall success of the marriage. Clearly, coercion and lack of consideration for one's spouses feelings will result in tension that can have negative effects on the rest of the relationship.

Unfortunately, if a Muslim woman is raised to abhor and fear any matters related to sex, then in most instances of sexual contact she would be a passive and perhaps unwilling participant, and definitely not one who derives pleasure from sex.

Also, the general view of sex as a shameful and dirty act contributes to inhibitions of both men and women, preventing them from enjoying an act sanctioned by God.

The following hadith highlights the importance of privacy in sexual relationships: the Prophet is reported to have said, "The most wicked among the people in the sight of God on the Day of Judgement is the man who goes to his wife and she comes to him, and then he divulges her secret. Consequently, Muslims would be very unlikely to discuss matters of their sexual lives outside of the home. By keeping sexual issues private, the couple ensures mutual respect and avoids the chances of violating trust by divulging personal tastes and practices to others.

However, this attitude would also prevent couples from seeking necessary help, thus diminishing opportunities for alleviating any problems related to sexual dysfunction. Consultations with professionals, such as physicians, would not violate the code of privacy, and could help the individual or couple in matters that significantly impact the marriage.

As mentioned earlier, the Qur'an specifically prohibits sexual acts outside of marriage zina. Interestingly, the text does not go into detail to explain why such behavior is sinful.

The verses which mention illicit sexual relations do so while admonishing Muslims to avoid other grave sinful deeds such as murder and stealing Qur'an , Muslims acknowledge and believe in Divine wisdom which is understood, to some extent, by the application of common sense and an exploration of the ramifications of fornication and adultery which include but are not limited to unwanted pregnancy, transmission of sexually transmitted diseases, negative emotional and psychological consequences, and physical intimacy without emotional commitment.

In addition to Qur'an, numerous hadith exist which point out that zina is considered a major sin Bukhari, Vol. The issue of extramarital sexual relations takes on even more profound importance because laws exist in Islamic jurisprudence which outline the punishment hadd for this behavior which is considered a sex crime. Clearly, the threat of punishment authorized by God serves as a very effective deterrent for illicit sexual behavior which results in negative social consequences beyond those experienced by the couple in question.

Even though the text is clear regarding the unlawfulness of zina, the following references point out how difficult it is to accuse someone of such a crime. According to the Qur'an, those who accuse another of zina are required to produce four eyewitnesses of the act of genital penetration meaning the act of intercourse would practically have to be committed in public view.

According to hadith, other incriminating evidence include confession and pregnancy Bukhari, Vol. While the seriousness of the crime is not in question, the Prophet himself demonstrated reluctance in reacting to accusations and even confessions without giving individuals the opportunity to avoid punishment and repent to God, with the hopes of avoiding punishment in the hereafter as well.

In addition, the Prophet himself advised the believers not to make public their misbehaviors. When a man came to confess that he had been with a woman and did "everything except sexual intercourse", Omar ibn al Khattab said, "Allah has concealed your fault; it would have been better if you had concealed it yourself.

In addition, the Qur'an elsewhere clearly stresses the importance of sincerely repenting as God is ever merciful Several hadith refer to an instance in which the Prophet tried to give a man the opportunity to avoid punishment. Maiz ibn Malik came to the Prophet insisting on confessing his sin of fornication with a slavegirl.

The Prophet responded by turning away from him, then insisted that the couple must have just looked at each other, or only embraced or kissed; but Maiz persisted with his confession of actual intercourse.

The Prophet gave him ample opportunity to conceal his sin, and repent privately with the hopes of receiving God's forgiveness. Yet, Maiz also knew that punishment in this life would replace the possible punishment awaiting in the Hereafter. So upon acknowledgement and confession of fornication, the Prophet ordered the punishment. Bukhari, Vol. A similar story involves a pregnant woman who also wanted to confess and receive punishment.

Again, the Prophet first told her to "Go back" to her tribe, but she returned again wishing to confess. The Prophet told her to go back until the child was born. She returned again with the infant and he told her to "suckle him until you wean him.

Sunan Abu Dawud, No. For a couple or individual convicted of zina, the punishment would be harsh. According to the Qur'an , lashes for each In several hadith collections, the punishment of stoning to death is described for those guilty of adultery.

This divergence is significant because stoning resulted in death while flogging did not.. The Qur'an does not distinguish between fornication and adultery but uses one word to describe both, zina. Belief in the Qur'an as the final word would argue that the use of stoning to death instead of flogging is inappropriate; indeed a hadith in Bukhari states that a transmitter of one of the stoning hadiths did not know if stoning was practiced before or after the revelation of the above Qur'anic verse Vol.

Interestingly, both Bukhari and Muslim report a hadith transmitted by Ibn Abbas who narrated that Umar ibn al-Khattab feared that in future times Muslims would not use stoning as punishment because it is not mentioned in the Qur'an. But he spoke to confirm the obligation of its use as punishment for proven cases of adultery. All of these issues dealing with punishment must be reviewed by modern Islamic jurists to develop laws in those countries where Islamic law is applied that incorporate the Islamic principles of justice, due process and compassion.

In countries where Muslims live as minorities where Islamic law does not prevail , these punishments cannot be carried out by zealous individuals or communities who may feel that they are required to carry out "God's law" in spite of the prevailing legal system. Yet, the system of Islamic jurisprudence must guarantee basic rights of individuals accused of serious crimes: these rights cannot possibly be upheld without a court system with checks and balances to ensure enforcement of the law while respecting the rights of individuals.

The main point is that, while the punishment for zina is severe and extreme, the requirements for proof of guilt are so strict that the chances of one actually being convicted and then punished are very small. Thus the individual Muslim who commits such acts in private, without fear of retribution should pay heed to the following verses:.

Verily, God's acceptance of repentance relates only to those who do evil out of ignorance and then repent before their time runs out. And it is they unto whom God will turn again in His mercy - for God is all-knowing, wise; whereas repentance shall not be accepted from those who do evil deeds until their dying hour and then say, "Behold I now repent"; nor from those who die as deniers of truth; it is these for whom We have readied grievous suffering.

While it may seem obvious to some, the definition of zina is not without controversy. Again, using the hadith mentioned above Bukhari, Vol. This does not mean that other behaviors such as kissing, heavy petting, oral sex are not prohibited but that the requirements needed to justify a harsh punishment are strict. Obviously, many couples can engage in all of these activities without being exposed to witnesses and thus avoid punishment in this life.

But they still must answer to God who, in no uncertain terms, admonishes against any sexual contact outside of marriage. False Accusations and Honor. If a husband accuses his wife of adultery by swearing four times and she denies any wrongdoing under oath, then she is vindicated Qur'an According to Muhammad Asad footnote 10, Surah 24 the same applies if a woman accuses her husband.

If the accusation is found to be false the punishment of the accuser is severe:. And as for those who accuse chaste women of adultery , and then are unable to produce four witnesses in support of thier accusation , flog them with eighty s stripes; an ever after refuse to accept from them any testimony- since it is they, they that are truly depraved! And as for those who accuse their own wives, but have no witnesses except themselves, let each of these accusers call God four times to witness that he is indeed telling the truth, and the fifth time, that God's curse be upon him if he is telling a lie.

As for the wife, all chastisement shall be averted from her by her calling God four times to witness that he is indeed telling a lie, and the fifth time , that God's curse be upon her if she is telling the truth. These verses were revealed in response to accusations against Aisha, the Prophet's wife, who was left behind the caravan when she went looking for a lost necklace.

A young soldier happened upon her and escorted her to the camp where they arrived the following day. Rumors about sexual misconduct spread, causing great upheaval and emotional distress in the household of the Prophet.

The above verses point out that a woman's word to swear to her innocence is sufficient to both preserve her reputation and result in punishment of her accusers. The following verse admonishes the community for not questioning the rumors and giving Aisha, the accused, the benefit of the doubt:.

Verily, as for those who like to hear foul slander spread against any of those who have attained to faith - grievous suffering awaits them in this world and in the life to come: for God knows the full truth , whereas you know it not Slander is considered a grave offense since it taints the reputation of individuals and disrupts relationships The verses, while referring to Aisha's particular case, universally applied, serve to protect women from any unfair accusations about their chastity.

Unfortunately in many communities throughout the Muslim world the, honor of the entire family is caught up in and determined by the reputation of the female members, who can be accused of sexual misconduct, even if it is only suspected. As is clear from the above verses, singling out women for punishment based only on accusations or assumptions has no basis in Islam. Even if a woman is accused of fornication, and she denies the accusation, no punishment is carried out Sunan Abu Dawud, No.

Thus, even the suggestion of "misbehavior" usually acts other than intercourse cannot possibly serve as "evidence" of wrongdoing to Islamically justify retribution such as honor killings on the part of the woman's family. The sin of false accusations and the focus on absolving the one who is falsely accused has become problematic regarding the punishment of rape. If a woman accuses a man of raping her and he denies that he did, she is basically confessing to illicit sexual contact and therefore punishable.

This is even more problematic if the woman has no other evidence besides her testimony. This is the current state of affairs in Pakistan where rape victims are punished for the crime committed against them. According to Imam Malik, if a man is convicted of rape, he receives the punishment as mentioned for zina and also must pay a mahr bride-price to the victim al-Muwatta, Imam Malik also states that if an unmarried woman is pregnant and claims to have been raped, unless there is physical evidence, she is presumed to be guilty of fornication and therefore punished al-Muwatta, Again, based on earlier interpretations, the woman is made to suffer for a crime committed by another because the focus is erroneously on the sexual act and not on rape as an act of violence.

Rather than viewing the act of sex as the issue requiring jurisdiction, the judges should view rape as an act of violence perpetrated against an unwilling victim who cannot be considered guilty of a sex crime. Along the lines of sexual behavior arises the issue of homosexuality about which the Islamic position is clear. Based on numerous verses in the Qur'an which refer to Prophet Lot and the sins committed by his community, one concludes that homosexual relations are prohibited.

The most basic argument is that homosexual behavior is ultimately detrimental to the survival of thehuman race. Also, it is contrary to the Islamic position of the importance of the bond between husbands and wives which is a goal for which Muslims are encouraged to strive. Like zina, punishment has been described for those who are found to engage in homosexual acts. The Qur'an is somewhat vague on the issue of punishment.

The only verse which alludes to this behavior again calls for four witnesses to confirm the "immoral conduct" fahishah between two women or two men; if they are found guilty, they are to be punished, but if they repent they are to be left alone The type of punishment is not defined.

The hadith are more specific. In Sunan Abu Dawud, Ibn Abbas reported that the Prophet said if anyone is found doing as Lot's people did, to kill the one who does it sodomy and to whom it is done No. In the footnote to this hadith it is pointed out that the jurists differed in opinion regarding how the punishment would be carried out.

Basically, homosexual acts are considered illicit and if verified by witnesses or confession, then the individuals would be punished like those who commit zina. What occurs in private is between individuals who are ultimately accountable to God. It was narrated from Abu Hurayrah that the Prophet said: "If a man calls his wife to his bed, and she refuses to come, the angels curse her until morning comes. But it is not permissible for a husband to force his wife to do more than she is able to bear of intercourse.

If she has an excuse such as being sick or unable to bear it, then she is not sinning if she refuses to have intercourse. All Muslim jurists agree that anal sex is haram prohibited , based on the hadith of Muhammad:. Khuzaymah Ibn Thabit also reported that the Messenger of Allah said: "Allah is not too shy to tell you the truth: Do not have sex with your wives in the anus.

Ibn Abbas narrated: "The Messenger of Allah said: "Allah will not look at a man who has anal sex with his wife. Further, it is reported that Muhammad referred to such an act as "minor sodomy". Reported by Ahmad and An-Nasa'i. He replied, "Last night I turned my wife over," meaning that he had had vaginal intercourse with her from the back. The Prophet did not say anything to him until the verse cited above was revealed.

Then he told him, "[Make love with your wife] from the front or the back, but avoid the anus and intercourse during menstruation. In Islamic jurisprudence, the primary purpose of sex between marriage and concubinage is procreation. Rauf from his book 'Marriage in Islam'.

In this excerpt, he discusses in great detail the advantages and possible disadvantages of marriage. Among the advantages that he discusses are procreation, fulfilment of the natural urge, companionship, comfort and relief to the soul, and so on. He also discusses the disadvantages and the types of burdens and risks involved with marriage.

All of the advantages or benefits are in effect meant to be regarded as the secondary purpose of marriage which supplement its major aim or purpose, namely procreation. To beget children. This is the main purpose for marriage. The aim is to engender and preserve the human race. Four objectives are accomplished through procreation: - i to increase mankind ii Islam is propagated by increasing the number of followers of the prophet Muhammad iii parents will hope to leave behind children who will pray for them iv and According to Islamic belief, if a child dies before the parents, the prayers of the child in paradise will be very beneficial for the parents.

Should I marry her? This hadeeth indicates that it is encouraged to marry women who are fertile, so that the numbers of the ummah will increase, and so the Prophet Muhammad will feel proud of his followers before all other nations. This shows that it is encouraged to have a lot of children.

Narrated 'Abdullah: We used to participate in the holy battles led by Allah's Messenger and we had nothing no wives with us. So we said, "Shall we get ourselves castrated? Make not unlawful the good things which Allah has made lawful for you, but commit no transgression. I am a young man and I am afraid that I may commit illegal sexual intercourse and I cannot afford to marry.

I said the same for the third time and he remained silent. Then repeated my question for the fourth time , and only then the Prophet said, "O Abu Huraira! The pen has dried after writing what you are going to confront. So it does not matter whether you get yourself castrated or not.

Get married, for I will boast of your great numbers before the nations. Whoever has the means, let him get married, and whoever does not, then he should fast for it will diminish his desire. The Messenger of Allah disapproved of Uthman bin Mazun's desire to remain celibate; if he had given him permission, we would have gotten ourselves castrated.

Sexual hygiene in Islam is a prominent topic in Islamic jurisprudence fiqh due to its everyday nature. Ibn Abidin , a 13th century Hanafi Islamic scholar explains: [69]. When there is discharge of thick, cloudy white fluid wady that exits before or after urinating or unlustful discharge of thin, sticky, white fluid madhy caused by play or kissing, it requires ghusl. And wudu. After partaking in sexual activity where penetration or ejaculation occurs, both men and women are required to complete a full-body ritual ablution known as ghusl in order to re-establish ritual purity before prayer.

It is made lawful to you to go into your wives on the night of the fast; they are an apparel for you and you are an apparel for them; Allah knew that you acted unfaithfully to yourselves, so He has turned to you mercifully and removed from you this burden ; so now be in contact with them and seek what Allah has ordained for you, and eat and drink until the whiteness of the day becomes distinct from the blackness of the night at dawn, then complete the fast till night, and have not contact with them while you keep to the mosques; these are the limits of Allah, so do not go near them.

Thus does Allah make clear His communications for men that they may guard against evil. According to Qura'nic verse , one may have sex during the month of Ramadan but not during the time of fasting. As such, sex during Ramadan is only permitted at night. Islamic law establishes two categories of legal, sexual relationships: between husband and wife and between a man and his concubine.

Pornography is considered haram and a clear sin. Tell the faithful women to cast down their looks and to guard their private parts, and not to display their charms except what is apparent thereof and put their scarves over their bosoms According to majority jurists, masturbation is generally considered Haram or prohibited in Islam. The Qur'an has been cited as being ambiguous on the issue of masturbation.

The hadith regarding masturbation are, too, not considered to take a definitive stance on the subject. As such, positions on masturbation vary widely. The four Sunni schools of jurisprudence known as Madhaahib - the Hanafi , Shafi'i , Maliki and Hanbali schools of Fiqh have differing stances on the issue.

Some see it forbidden in certain cases i. It is generally prohibited according to the Hanafi and Hanbali Mazhabs, unless one fears adultery or fornication, or is under the desire pressure, in which case, it is permissible to seek a relief through masturbation. According to Ahmed ibn Hanbal, it is permissible for prisoners, travellers and for men and women who have difficulty in finding a lawful spouse. Those few jurists who permits masturbation in different cases, they distinguish between those who masturbate out of necessity and those who have these means yet still masturbate to gratify their lust.

In Islam, oral sex between a husband and wife is considered "Makruh Tahrimi" [86] or highly undesirable by some Islamic jurists when the act is defined as mouth and tongue coming in contact with the genitals. The most common argument states [88] that the mouth and tongue are used for recitation of the Qur'an and for the remembrance of Allah Dhikr. Secondly, the status of genital secretions is debated among the four Sunni schools , some scholars viewing them as impure and others not. Just as Islamic law fosters sexual actions within a marriage or lawful concubinage with wholly owned female slaves, there is also judicial opinion concerning sexual relations outside of these institutions.

These laws, however, observe much stricter restrictions. Additionally, these laws have textual confirmation from the Qur'an. Fornicatoress and fornicator flog each one of them one hundred lashes; and do not take pity on them in the application of God's law if you believe in God and last day; and their punishment should be witnesses by a party of believers.

Fornicator does not marry except a fornicatoress or polytheist women; and fornicatoress no one marry her except fornicator or polytheist man;and it is prohibited to believers.

And those who accuse chaste women and then never bring four witness flog them eighty lashes; and do not accept their testimony for ever; they themselves are disobedient. Except those who repent after this and become good then God is forgiving and merciful. And those who accuse their wives and do not have witness except themselves then witness of each of them are four witnesses by God that he is of truthfuls.

And fifth that curse of God be on him if he is of lier. And it can save her from punishment that she witnesses by God four times that he is of liers. And fifth time that wrath of God be on her if he is of truthfuls. Verse states that outside marriage and concubinage , Islamic law prohibits sexual relations as zina [fornication]. Verse establishes that male and female fornicators are to be flogged one-hundred times. According to Hadith, married male and female fornicators are to be stoned to death.

Similar to laws that prohibit extramarital sexual relations, the Qur'an also stipulates categories of women with whom men are prohibited from engaging in sexual intercourse. Verse lists mothers, daughters, sisters, aunts, nieces, wet nurses , wet nurses' daughters, wives' mothers, daughters of wives from different fathers, wives of sons, and women already married. Additionally, Verse prohibits sexual relations with women during menstruation.

Muhammad specifically restricts the injunction "to segregate the women" and "not go near them" in to a prohibition against sexual relations with menstruating women.

Prostitution is banned in Islam. And compel not your slave-girls to prostitution when they desire to keep chaste, in order to seek the frail goods of this world's life. And whoever compels them, then surely after their compulsion Allah is Forgiving, Merciful.. Prostitution trading sex for money is haraam. If any does this then he shall be stoned to death.

It was practiced by some Arabs during the 6th century. In the 7th century, Muhammad declared that prostitution is forbidden on all grounds. Jabir reported that 'Abdullah b. Ubayy b. Salul used to say to his slave-girl: Go and fetch something for us by committing prostitution. It was in this connection that Allah, the Exalted and Glorious, revealed this verse:" And compel not your slave-girls to prostitution when they desire to keep chaste in order to seek the frail goods of this world's life, and whoever compels them, then surely after their compulsion Allah is Forgiving, Merciful" xxiv.

The Prophet said: There is no prostitution in Islam. If anyone practised prostitution in pre-Islamic times, the child will be attributed to the master of the slave-woman. He who claims his child without a valid marriage or ownership will neither inherit nor be inherited. In Islam , prostitution is considered a sin, and Abu Mas'ud Al-Ansari is attributed with the saying:. One type was similar to that of the present day i.

The second type was that a man would say to his wife after she had become clean from her period. When her pregnancy became evident, he husband would sleep with her if he wished.

Her husband did so i. Such marriage was called as Al-Istibda'. Another type of marriage was that a group of less than ten men would assemble and enter upon a woman, and all of them would have sexual relation with her. If she became pregnant and delivered a child and some days had passed after delivery, she would sent for all of them and none of them would refuse to come, and when they all gathered before her, she would say to them, "You all know what you have done, and now I have given birth to a child.

So, it is your child so-and-so! The fourth type of marriage was that many people would enter upon a lady and she would never refuse anyone who came to her. Those were the prostitutes who used to fix flags at their doors as sign, and he who would wished, could have sexual intercourse with them. If anyone of them got pregnant and delivered a child, then all those men would be gathered for her and they would call the Qa'if persons skilled in recognizing the likeness of a child to his father to them and would let the child follow the man whom they recognized as his father and she would let him adhere to him and be called his son.

The man would not refuse all that. But when Muhammad was sent with the Truth, he abolished all the types of marriages observed in pre-Islamic period of Ignorance except the type of marriage the people recognize today.

By contrast, in the Sahih al-Bukhari, Mut'ah marriage is classed as forbidden because Ali bin Abu Talib said that he heard Muhammad say that it is forbidden. As narrated by 'Ali bin Abu Talib:. On the day of khaibar, Allah's Apostle forbade the Mut'a i. Zaidi Shia texts also state that Ali said Mut'ah marriage was forbidden and for this reason the Zaidi Shia do not practise Mut'ah marriage.

Rape is considered a serious sexual crime in Islam, and can be defined in Islamic law as: "Forcible illegal sexual intercourse by a man with a woman who is not legally married to him, without her free will and consent". Rape is forbidden under Islamic law. According to Islamic law, it is classified as hirabah , i. A similar crime, for example, would be highway robbery , as it puts fear in people going out or losing their property through violence.

Some other branches of Islamic law consider it to be part of zina , as a crime called "forced fornication" zina-bil-jabr. In Sharia, rape is punishable by stoning to death. When a woman went out in the time of the Prophet for prayer, a man attacked her and overpowered raped her. She shouted and he went off, and when a man came by, she said: That man did such and such to me. And when a company of the emigrants came by, she said: That man did such and such to me.

They went and seized the man whom they thought had had intercourse with her and brought him to her. She said: Yes, this is he. Then they brought him to the Messenger of Allah.

When he the Prophet was about to pass sentence, the man who actually had assaulted her stood up and said: Messenger of Allah, I am the man who did it to her. He the Prophet said to her: Go away, for Allah has forgiven you.

But he told the man some good words AbuDawud said: meaning the man who was seized , and of the man who had had intercourse with her, he said: Stone him to death. He also said: He has repented to such an extent that if the people of Medina had repented similarly, it would have been accepted from them.

Under Islam, sexual intercourse is regarded as a loving act within marriage and should only be by mutual consent. She can only refuse on grounds which are specified as prohibited for sexual intercourse such as when she is fasting, menstruating, undergoing post-natal puerperal discharge , or whilst on Hajj or Umrah. Jurists admitted a wide array of situations as being "coercive" in nature, including the application of physical force, the presence of duress, or the threat of future harm either to oneself or those close to oneself; they also included in their definition of "coercion" the inability to give valid consent, as in the case of minors, or mentally ill or unconscious persons.

For them, in the same way that the slave owner was entitled to compensation for sexual misappropriation, the free woman was also entitled to compensation. However, some women [ which? Yusuf al-Qaradawi , a contemporary Sunni Muslim scholar , states that sodomy is prohibited.

As the act is forbidden in the Islamic marriage contract , a wife must abstain from it should her husband demand it and may seek divorce if her husband persists or tries to force it on her. Muslim scholars justify the prohibition on the basis of the Qur'anic verse , saying that it commands intercourse only in the vagina i.

The vaginal intercourse may be in any manner the couple wishes, that is, from behind or from the front, sitting or with the wife lying on her back or on her side.

From the story of Lot it is clear that the Qur'an regards sodomy as an egregious sin. The death by stoning for people of Sodom and Gomorrah is similar to the stoning punishment stipulated for illegal heterosexual sex. There is no punishment for a man who sodomizes a woman because it is not tied to procreation. However, other jurists insist that any act of lust in which the result is the injecting of semen into another person constitutes sexual intercourse.

Sodomy often falls under that same category as sex between and unmarried man and women engaging in sexual acts. Male-male intercourse is referred to as liwat literally, "joining" while female-female intercourse is referred to as sihaq literally, "rubbing".

Both are considered reprehensible acts but there is no consensus on punishment for either. The Qur'an refers explicitly to male-male sexual relations only in the context of the story of Lot, but labels the Sodomites's actions universally understood in the later tradition as anal intercourse an "abomination" female-female relations are not addressed.

Reported pronouncements by Muhammad hadith reinforce the interdiction on male-male sodomy, although there are no reports of his ever adjudicating an actual case of such an offense; he is also quoted as condemning cross-gender behavior for both sexes and bsnishing them from local places, but it is unclear to what extent this is to be understood as involving sexual relations.

Several early caliphs, confronted with cases of sodomy between males, are said to have had both partners executed, by a variety of means. While taking such precedents into account, medieval jurists were unable to achieve a consensus on this issue; some legal schools prescribed capital punishment for sodomy, but others opted only for a relatively mild discretionary punishment.

There was general agreement, however, that other homosexual acts including any between females were lesser offenses, subject only to discretionary punishment. The Qur'an strictly prohibits homosexuality [] through the story of Lot see verses , , , of the Qur'an; which is also rendered in the Biblical Book of Genesis , in Al-Nisa, Al-Araf and possibly verses in other surahs.

We also sent Lot: He said to his people: "Do ye commit lewdness such as no people in creation ever committed before you? For ye practice your lusts on men in preference to women: ye are indeed a people transgressing beyond bounds.

Do you approach males among the worlds And leave what your Lord has created for you as mates? But you are a people transgressing.

If two men among you are guilty of lewdness, punish them both. The Hadiths consider homosexuality as zina, and male homosexuals to be punished with death. Narrated Abdullah ibn Abbas: The Prophet said: If you find anyone doing as Lot's people did, [] kill the one who does it, and the one to whom it is done.

Narrated Abdullah ibn Abbas: If a man who is not married is seized committing sodomy , he will be stoned to death. Al-Nuwayri — in his Nihaya reports that Muhammad is "alleged to have said what he feared most for his community were the practices of the people of Lot he seems to have expressed the same idea in regard to wine and female seduction. All major Islamic schools disapprove of homosexuality, [] [] Islam views same-sex desires as an unnatural temptation; and, sexual relations are seen as a transgression of the natural role and aim of sexual activity.

Most of the jurists believe there should be severe punishments according to the above Quranic and prophetic orders, such as death or floggings, [] while some others disagree. The discourse on homosexuality in Islam is primarily concerned with activities between men.

There are, however, a few hadith mentioning homosexual behavior in women; [] [] the jurists are agreed that "there is no hadd punishment for lesbianism, because it is not zina. If he says: 'O you effeminate' then beat him twenty times.

And whoever has relations with someone that is a Mahram family member or blood relative then kill him. According to hadith, bestiality is defined under zina and its punishment is execution of the accused man or woman along with the animal. Narrated Ibn 'Abbas: That the Messenger of Allah said: "Whomever you see having relations with an animal then kill him and kill animal.

As time went on, the mukhannathun were forced to be castrated. There has been significant mention of "mukhannathun" in ahadith and by scholars of Islam. The word refers to a person who behaves like a woman in gentleness, speech, appearance, movements and so on. The mukhannath or effeminate man is one who is obviously male, unlike the khuntha intersex. Effeminate people are of two types. This is the type which is cursed in the hadiths. Narrated by Abdullah ibn Abbas: The Prophet cursed effeminate men; those men who are in the similitude assume the manners of women and those women who assume the manners of men, and he said, "Turn them out of your houses.

Sex change operation means that healthy males or females suffering from no deformity, who are able to marry and reproduce , choose to undergo elective surgery to transform themselves into the appearance of the opposite sex. This kind of surgery is prohibited by Islamic Law because it is altering Allah's creation needlessly and in vanity. Allah relates that Satan says:.

Muhammad also said regarding people "imitating" i. An intersex person may have sex characteristics or organs that are not typically male or female. This person is called a Khunthaa in the books of Fiqh.

A person has aspects of both organs, and urinates from the male organ. This person will be included among the males and the laws regarding males will fall on him. The person urinates from the female organ so will be included among the females. The laws related to females will fall on this person. This applies before the person reaches maturity.

After maturity, the person will be rechecked. If he experiences wet dreams like a male then he will be counted as a male. On the other hand, if the person develops breasts and other signs of being feminine the she will be included among the females.

When both masculine and feminine signs are equal and it cannot be determined whether the person is more male or more female then such a person is termed Khunthaa Mushkil. There are different laws regarding such a person, a few examples: It is not permissible for a Khunthaa Mushkil to wear silk and jewellery. Both these are permissible for females. But because this person's condition cannot be ascertained, so precaution demands that such a person not wear silk and jewellery, because of the possibility that the person may be more male.

Such a person cannot travel without a Mahram because of the possibility of being more female. When this person dies, Ghusl will not be given because the question arises that who will render the Ghusl, male or female. The law is that this person will be given Tayammum. If a Ghayr Mahram is rendering the Tayammum then the person has to wear a cloth over the hands. A Mahram does not have to wear a cloth over the hands.

With regard to marriage of one who is intersex, if it is an unambiguous case, then according to how he or she is classified, he or she may marry someone of the opposite gender. If it is an ambiguous case, then the marriage of such a person cannot be valid, the reason being that he may be male, in which case how can he marry another male, or may be female, in which case she can't marry another female like her.

If this individual is sexually attracted to females and claims to be a man, this is a sign that he is most likely male, and vice versa. Intersex medical interventions are considered permissible to achieve agreement between a person's exterior, chromosomal make-up or sex organs. They are regarded as treatment and not the altering of Allah's creation or imitation of the opposite sex.

The Qur'an does not contain explicit text regarding contraception. Muslims refer to the hadith on the question of contraception. According to Muslim scholars, birth control is permitted, when it is temporary and for a valid reason. For example, Jabir, one of Muhammad's companions, relates a hadith in which a man came to Muhammad and said. I have had sex with her, but I am afraid of her becoming pregnant.

As such, the withdrawal method of contraception is allowed according to the hadith. Muslim jurists concur with its permissibility [] and use analogical deduction to approve other forms of contraception e.

A man said: "Apostle of Allah, I have a slave-girl and I withdraw from her while having intercourse , and I dislike that she becomes pregnant. I intend by intercourse what the men intend by it. The Jews say that withdrawal method Al-azl is like burying the living girls on a small scale. If Allah intends to create it, you cannot turn it away. We get female captives as our share of booty, and we are interested in their prices, what is your opinion about coitus interruptus?

It is better for you not to do it. No soul that which Allah has destined to exist, but will surely come into existence.

It is not permitted to carry out operations on men or women that will lead to complete sterility, such as cutting the vas deferens vasectomy in men, or removing the ovaries or womb hysterectomy or ligation in women.

Irreversible methods of contraception and birth control called sterilization are not allowed for both male and female, except in the case of the wife who becomes terminally ill and perpetually incapable of having babies.

I will mislead them, and I will create in them false desires; I will order them to slit the ears of cattle and to deface the fair nature created by Allah. However, in cases of absolute necessity, sterilization does become permitted. The Islamic Fiqh Council stated the following:. Based on this, if preventing pregnancy is for a legitimate reason as outlined above, then there is nothing to do anything.

But if it was not for a necessary reason, then sterilizing is prohibited. Castration is removal of the testicles.

The Arabic word translated here as castration may also refer to removal of the testicles and penis. Some scholars differentiated between the two and said: If his testicles only are cut off, then he is a eunuch; if his penis is cut off, then he is emasculated.

It is prohibited for a person to do that deliberately to himself or to someone else. Castration of the human is prohibited in Islam, whether he is a child or an adult, because of the prohibition on hadith on that. Among the reports that confirm this prohibition is the following prophet Muhammad's era, when some followers wanted to be castrated in abstance of their wives, but the prophet forbade it and permitted three days temporary marriage for them for a certain period, but after the period he declared it permanently forbidden:.

Abdullah b. Mas'ud reported: We were on an expedition with Allah's Messenger may peace be upon him and we had no women with us. We said: Should we not have ourselves castrated?

He the Holy Prophet forbade us to do so He then granted us permission that we should contract temporary marriage for a stipulated period giving her a garment, and 'Abdullah then recited this verse: 'Those who believe do not make unlawful the good things which Allah has made lawful for you, and do not transgress.

Allah does not like trangressers" al-Qur'an, v. Sabra al-Juhanni reported on the authority of his father that while he was with Allah's Messenger may peace be upon hm he said: 0 people, I had permitted you to contract temporary marriage with women, but Allah has forbidden it now until the Day of Resurrection. So he who has any woman with this type of marriage contract he should let her off, and do not take back anything you have given to then as dower.

If he had given him permission, we would have gotten ourselves castrated. The Prophet manumitted the slave in compensation for having been mutilated. Narrated Qatadah: Samurah reported the Messenger of Allah as saying: Whoever kills his slave we shall kill him, and whoever cuts the nose of his slave we shall cut off his nose. If anyone castrates his slave, we shall castrate him.

Ibn Hajar said, commenting on these hadiths:. The reason behind the prohibition on castration is that it is contrary to what the Lawgiver wants of increasing reproduction to ensure continuation of struggle against the disbelievers. Otherwise, if permission had been given for that, then many people would have done that, and reproduction would have ceased, and the numbers of Muslims would have become less as a result, and the numbers of non-Muslims would have increased, and that is contrary to the religious purpose.

Islamic schools of law have differing opinions on abortion, though it is prohibited or discouraged by most. If the abortion is necessary to save the woman's life, Muslims universally agree that her life takes precedence over the life of the fetus. In these cases, the physician is considered a better judge than the scholar.

Abortions of pregnancies that are merely unplanned or unwanted are generally haram forbidden. The Qur'an forbids the abortion of a fetus for fear of poverty:.

Kill not your children for fear of want: We shall provide sustenance for them as well as for you: verily the killing of them is a great sin. Muslim views on abortion are also shaped by the Hadith as well as by the opinions of legal and religious scholars and commentators.

In Islam, the fetus is believed to become a living soul after four months of gestation, [] and abortion after that point is generally viewed as impermissible. Many Islamic thinkers recognize exceptions to this rule for certain circumstances; indeed, Azizah Y. Most Muslim scholars hold that the child of rape is a legitimate human being and therefore subject to the same laws of abortion i.

Some scholars disagree with this position. Some Muslim scholars [ who? From Wikipedia, the free encyclopedia.

For sexuality in other religions, see Religion and sexuality. Shahada Salat Raka'ah Qibla Turbah. Sunnah salat Tahajjud Tarawih. Marriage Contract Mahr. Riba Murabaha Takaful Sukuk. Dhabihah Alcohol Pork. Jihad Hudna Istijarah asylum Prisoners of war. See also: Khitan circumcision and Khafd.

See also: Islamic theological jurisprudence and Islam and children. Main articles: Marriage in Islam and Islamic marital jurisprudence.

Main articles: Mahram and Interfaith marriage in Islam. Main article: Ma malakat aymanukum. Main article: Islamic hygienical jurisprudence. Main article: Islam and masturbation. Main article: Islamic views on oral sex. Main article: Zina. Main article: Islamic view of anal sex. Main articles: Zina and Homosexuality and Islam. Sahih International. Main article: Islam and abortion. Shahid Athar. Archived from the original on Retrieved 13 June Archived from the original on 17 March Is her bleeding nifaas?

Archived from the original on 24 July Retrieved 24 July Retrieved 19 June Retrieved Alsirah al-halabiyyah. Archived from the original on 2 January