1 – Being
private and having sex with her in the vagina. This is haraam as per the
agreement of the Muslims and the content of the Qur'aan. Allah says
(translation of the significance):
"They
ask you concerning monthly cycle. Say: that is an Adha (an unsafe thing for a
spouse to have a sex with his significant other while she is having her
menses), in this way, avoid ladies amid menses and go not unto them till they
are cleansed (from menses)
also, have
scrubbed down)" [al-Baqarah 2:222]
2 – Being
personal by kissing, grasping, touching and so on parts that are over the navel
and beneath the knee. This is passable as indicated by insightful agreement.
3 – Being
personal with respect to the region between the navel and the knee, aside from
the
front or
back entry. The researchers contrasted regarding whether this is reasonable.
Imam Abu
Haneefah,
Imam Maalik and al-Shaafa'i were of the view this is haraam, and Imam
Ahmad was of
the view this is allowable; the last view was likewise shared by a few
Hanafis,
Maalikis and Shaafa'is. Al-Nawawi said: The proof for this view is more
grounded and it
is the
favoured view.
The
individuals who say that it is passable cited prove from the Qur'aan and
Sunnah.
With respect
to Qur'aanic confirm, they cited the verse specified above (understanding of
the significance):
"along these lines, avoid ladies amid menses and go not unto them till they are
purged (from menses and have scrubbed down)" [al-Baqarah 2:222]
The
expression fi'l-maheed (interpreted as amid menses) alludes to both the season
of monthly cycle and the site of period, which is the vagina. Insofar as the
lady is bleeding, engaging in sexual relations with her in the vagina is haraam.
Ibn Qudaamah
said in al-Mughni, 1/415:
The way that
the site of draining is said particularly shows that it is passable to be cozy
in different zones.
As to the
Sunnah, Muslim (302) described from Anas that the Jews, if any of their ladies
was bleeding, would not eat with them or meet with them in their homes. The
associates of the Prophet (peace and gifts of Allah be upon him) asked the
Prophet (peace and endowments of Allah be upon him) about that, then Allah
uncovered the verse (elucidation of the significance):
"They
ask you concerning feminine cycle. Say: that is an Adha (an unsafe thing for a
spouse to have a sex with his significant other while she is having her
menses), in this way, avoid ladies amid menses and go not unto them till they
are decontaminated (from menses and have cleaned up). What's more, when they
have cleaned themselves, then go in unto them as Allah has appointed for you
(go in unto them in any way the length of it is in their vagina). Genuinely, Allah
adores the individuals who turn unto Him in apology and loves the individuals
who refine themselves"
[al-Baqarah
2:222]
The
Messenger of Allah (peace and endowments of Allah be upon him) said: "So
do everything aside from intercourse." News of that achieved the Jews and
they said, "What does this man need? He doesn't leave any of our
undertakings yet he varies from it!"
What is
implied by "they would not meet with them in their homes" is that
they would not blend with them or remain in a similar live with them. This was
the perspective of al-Nawawi.
Abu Dawood
(272) described from 'Ikrimah from one of the spouses of the Prophet (peace and
favors of Allah be upon him) that when the Prophet (peace and gifts of Allah be
upon him) needed to participate in any closeness with one of his wives when she
was discharging, he would put a bit of material over her private part.
Al-Haafiz said: its isnaad is qawiy (solid); it was classed as saheeh by
al-Albaani in Saheeh Abi Dawood, 242.
It says in
Fataawa al-Lajnah al-Daa'imah, 5/395:
It is haraam
for the spouse to engage in sexual relations with his better half in her vagina
when she is discharging, yet he might get physically involved with her wherever
else.
It is better
for the man, on the off chance that he needs to get physically involved with
his significant other when she is bleeding, to advise her to wear something to
cover her between the navel and the knees, then he might get physically
involved with her in some other region.
Al-Bukhaari
(302) and Muslim (2293) portrayed that 'Aa'ishah said: "In the event that
one of us was discharging and the Messenger of Allah (peace and favors of Allah
be upon him) needed to get physically involved with her, he would advise her to
wear an izaar (abdomen wrapper) at the pinnacle of her feminine cycle, then he
would get physically involved with her."
Muslim (294)
portrayed that Maymoonah said: The Messenger of Allah (peace and favors of Allah
be upon him) would get physically involved with his spouses over the izaar
(midriff wrapper) when they were discharging.
"The
pinnacle of her feminine cycle" implies toward the starting when the
stream is heaviest. This was the perspective of al-Khattaabi.
Ibn
al-Qayyim said in Tahdheeb al-Sunan, remarking on hadeeth no. 2167 from 'Awn
alMa'bood:
The hadeeth
"Do everything with the exception of intercourse" unmistakably shows
that what is illegal is just intercourse in the site of period, which is intercourse
in the vagina, yet everything else is admissible. The hadeeth which talk about
the izaar (midsection wrapper) don't negate that, since that is a careful step
and is better.
It might be
that a refinement is made between the start of the period and the end, so it is
mustahabb to cover the region between the navel and the knee when the draining
is heaviest, which is toward the start of the period.
Al-Haafiz
said:
This is
bolstered by the hadeeth described by Ibn Maajah with a hasan isnaad from Umm
Salamah, that the Prophet (peace and favors of Allah be upon him) would dodge
closeness with her for three (days), then he would get physically involved with
her after that.
Note:
The
decisions specified above apply to both discharging ladies and ladies in nifaas
(seeping after labor).
Ibn Qudaamah
(may Allah show kindness toward him) said, in the wake of specifying the
decisions on a man getting physically involved with his significant other when
she is bleeding:
The lady in
nifaas resemble the lady who is bleeding in such manner.
Al-Mughni,
1/419.
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