Friday, October 19, 2007

Questions on married life

Question : When a person taking a bath, should he protect his ˆawrah (knee to navel) or not? - by wearing say short or underwear? For the shyness of Allah, and also some said for avoid jinns harm?

Answer: Scholars say it is Makruuh to take a bath with the ˆawrah uncovered. With regards to the harm of jinn, the Prophet Mohammad said if some one say "bismillaah" before taking off his clothes this would be a cover for him from jinn1.

Question: can a husband and wife shower together while looking into both private part if there is no sexual need or desire?

Answer: It is allowed2.

Question: If not in the shower, can a husband and wife look at each other's private parts without sexual desire?

Answer: It is allowed.

Question: If a woman got divorce, and had young kids, but her husband stopped paying, what is her legal right to seek for further help? Through efforts of court? Or any?

Answer: She complains to the Islamic judge, and he will decide.

Question: If the woman is angry with the father, and she did not want the kids to see the irresponsible father, can she stop his visits or the kids going to him? If the father may have bad things around that may effect the kids, such as a drinking problem, or having a girlfriend there, can she prohibit her kids to see their father or their father to see them?

Answer: She cannot prevent him from seeing them, but she can prevent him from entering her house.

Question: What is the father right under normal divorce (with normal relationship to his divorce wife) to visit his children in Islaam? How often? Or any time he has need or kids has the need to see the father?

Answer: Whenever he likes, but she can prevent him from entering her house. The father may take the children to live with him when the boy is 7 and the girl is 9.

Question: If the father want to see the kids but mother did not allow him, but he is doing his father duty ( paying for kids ) what's his right ? And if he took the decision to take kids without his wife agreement or notice, will that be sinful? And what possible result may he face?

Answer: The father may take the children to live with him when the boy is 7 and the girl is 9.

Question: Regarding adultery; some scholar said the ĥadiitħ for the death penalty is weak, what is the correct evidence to prove it?

Answer: If a person has had legitimate intercourse in a marriage with a Muslim, while he/she was also Muslim when that intercourse happened, and both were mukallaf; if adultery happens after that, even after a divorce, then the death penalty applies by the agreement of all scholars that count. This is because of the ĥadiitħ of a companion called Maaˆiz that was stoned to death by the Prophet. Maaˆiz had been previously married, and this ĥadiitħ is in Al-Bukħaariy (#6815, 6820, and 6825) and Muslim (#16 in the Book of Ĥuduud). There is also another ĥadiitħ in which the Prophet said that it is not allowed to kill a Muslim except in three cases, and he mentioned adultery as one of them. Whoever said that that the ĥadiitħ for death penalty is weak is not a scholar.

Question: Oral sex: scholars has different opinions about it? What is the correct saying? ĥalaal? ĥaraam? makruuh?or permissible? and what is the proof?

Answer: Scholars have said it is allowed, but those who said that semen is najis said that one avoids getting najis in the mouth. Those who considered it dirty, but not najis, said one must not swallow it. However, the mouth is an honored body part in Islam, and it is better to avoid this.

Question: If oral sex is halal, and the wife refused to do it, will she be sinful?

Answer: No, she is only sinful if she prevents him from intercourse.

Question: His ejection semen after oral sex is madĥi? If she knew there is possibility for her to swallow the madĥi, will she be sinful?

Answer: Madĥi comes before semen. It is not allowed to put it in the mouth because it is najis.

Question: If a person said he did not believe in all the 4 school of Fiqh - what is the judgment? There is a person that claims to believe only in Qur'aan, and does not believe in the 4 school of Fiqh. What is the judgment by saying that? Could you quote the Quran and sunnah to support their view?

Answer: It is an obligation to follow one of the 4 schools, because there is consensus about their soundness. A common person cannot determine what is a proof and what is not. Moreover, if we allow any person to deduce judgment from Qur'aan and Sunnah, we will have anarchy and the religion will be lost.

Do not bother yourself to try to convince a person who argues about this and is involved with people who take such a view. He/she will will never be convinced, and is interested in arguments for the sake of arguments.

1قال في المراقي يكره الإغتسال مع كشف العورة اه قلت الكراهة تنزيهية أما بالنسبة لأذى الجن ففي مجمع الزوائد (باب ما يقول عند الخلاء) (ج 1 / ص 205) : عن أنس بن مالك قال قال رسول الله صلى الله عليه وسلم ستر ما بين أعين الجن وعورات بني آدم إذا وضعوا ثيابهم أن يقولوا بسم الله. رواه الطبراني وفي الاوسط باسنادين أحدهما فيه سعيد ابن مسلمة الاموي ضعفه البخاري وغيره ووثقه ابن حبان وابن عدي وبقية رجاله موثقون.

2قال في المبسوط و تبيين الحقائق شرح كنز الدقائق : فَأَمَّا نَظَرُهُ إلَى زَوْجَتِهِ وَمَمْلُوكَتِهِ فَهُوَ حَلَالٌ مِنْ قَرْنِهَا إلَى قَدَمِهَا عَنْ شَهْوَةٍ أَوْ عَنْ غَيْرِ شَهْوَةٍ لِحَدِيثِ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ : غُضَّ بَصَرَك إلَّا عَنْ زَوْجَتِك وَأَمَتِك { وَقَالَتْ عَائِشَةُ رَضِيَ اللَّهُ عَنْهَا : كُنْت أَغْتَسِلُ أَنَا وَرَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مِنْ إنَاءٍ وَاحِدٍ وَكُنْت أَقُولُ بَقِّ لِي وَهُوَ يَقُولُ بَقِّ لِي } وَلَوْ لَمْ يَكُنْ النَّظَرُ مُبَاحًا مَا تَجَرَّدَ كُلُّ وَاحِدٍ مِنْهُمَا بَيْنَ يَدَيْ صَاحِبِهِ وَلِأَنَّ مَا فَوْقَ النَّظَرِ وَهُوَ الْمَسُّ وَالْغَشَيَانُ حَلَالٌ بَيْنَهُمَا قَالَ تَعَالَى { وَاَلَّذِينَ هُمْ لِفُرُوجِهِمْ حَافِظُونَ إلَّا عَلَى أَزْوَاجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَانُهُمْ } الْآيَةُ إلَّا أَنَّ مَعَ هَذَا الْأَوْلَى أَنْ لَا يَنْظُرَ كُلُّ وَاحِدٍ مِنْهُمَا إلَى عَوْرَةِ صَاحِبِهِ لِحَدِيثِ { عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا قَالَتْ : مَا رَأَيْت مِنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَلَا رَأَى مِنِّي مَعَ طُولِ صُحْبَتِي إيَّاهُ } وَقَالَ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ { إذَا أَتَى أَحَدُكُمْ أَهْلَهُ فَلْيَسْتَتِرْ مَا اسْتَطَاعَ وَلَا يَتَجَرَّدَانِ تَجَرُّدَ الْعِيرِ } وَلِأَنَّ النَّظَرَ إلَى الْعَوْرَةِ يُورِثُ النِّسْيَانَ وَفِي شَمَائِلِ الصِّدِّيقِ رَضِيَ اللَّهُ عَنْهُ مَا نَظَرَ إلَى عَوْرَتِهِ قَطُّ وَلَا مَسَّهَا بِيَمِينِهِ فَإِذَا كَانَ هَذَا فِي عَوْرَةِ نَفْسِهِ فَمَا ظَنُّك فِي عَوْرَةِ الْغَيْرِ وَكَانَ ابْنُ عُمَرَ رَضِيَ اللَّهُ تَعَالَى عَنْهُمَا يَقُولُ : الْأَوْلَى أَنْ يَنْظُرَ لِيَكُونَ أَبْلَغَ فِي تَحْصِيلِ مَعْنَى اللَّذَّةِ رُوِيَ عَنْ أَبِي يُوسُفَ رَحِمَهُ اللَّهُ فِي الْأَمَالِي قَالَ : سَأَلْت أَبَا حَنِيفَةَ رَحِمَهُ اللَّهُ عَنْ الرَّجُلِ يَمَسُّ فَرْجَ امْرَأَتِهِ أَوْ تَمَسُّ هِيَ فَرْجَهُ لِيَتَحَرَّكَ عَلَيْهَا هَلْ تَرَى بِذَلِكَ بَأْسًا ؟ قَالَ لَا ، أَرْجُو أَنْ يَعْظُمَ الْأَجْرُ قال في الغاية ( قَوْلُهُ : إلَّا أَنَّ الْأَوْلَى أَنْ لَا يَنْظُرَ ) أَيْ لِمَا رُوِيَ عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا { قُبِضَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَلَمْ يَرَ مِنِّي ، وَلَمْ أَرَ مِنْهُ } ، وَهَذَا مِنْ مَكَارِمِ الْأَخْلَاقِ فَلَا يَدُلُّ عَلَى تَحْرِيمِ النَّظَرِ لِمَا قُلْنَا . ا هـ غَايَةٌ .