Fulfilling One’s Duties as a Wife: How ?

Fulfilling One’s Duties as a Wife: How ?

Question
What are the limits of the duties a wife must fulfill toward her husband so as to be considered doing an act of jihad in the cause of Allah ? ( Question By : Fatimah - Egypt )

Answer
In the Name of Allah, Most Gracious, Most Merciful.
All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

Thanks for your interesting question, and we implore Allah to inculcate love and affection among all Muslims husband and wives. Islam encourages both the husband and the wife to help each other live a happy and righteous life within the boundaries of Islam. The husband is required by Islam to treat his wife kindly, and by the same vein the wife is supposed to please her husband by all means possible. If the wife does so sincerely, then surely she is doing an act of jihad that is generously rewarded by Allah.

Responding to the question, the prominent Egyptian scholar Sheikh Muhammad Husain `Isa, states the following:

A woman can work a righteous deed that is equal in reward to jihad, Hajj, and zakah. This deed is illustrated in the hadith in which Asma’ bint Zayd Al-Ansariyah asked the Prophet (peace and blessings be upon him) about deeds that women can perform and get rewards equal to those of jihad, hajj, and zakah, which were mostly performed by men. Upon that, Allah’s Messenger (peace and blessings be upon him) ordered her to tell all Muslim women that the wife’s fulfillment of her duties toward her husband had a reward equal to those of all the aforementioned righteous deeds. That was why Asma’ was called “Women’s Spokeswoman,” for she told the Prophet that all Muslim women wanted to ask him the same question and that she spoke on their behalf.

This shows the attitude of women during the lifetime of Allah’s Messenger (peace and blessings be upon him). They were keen on competing with men for divine rewards and for attaining Allah’s pleasure, not for attaining higher positions or being superior to men at home, as do many women today. The main concern of those true Muslim women was to please Almighty Allah.

Prophet (peace and blessings be upon him) guided Asma’ to a deed of great rewards, namely fulfilling her duties toward her husband. These duties are represented in being keen on pleasing her husband, being beautiful in his eyes, caring for him, serving him, assisting him, doing all that pleases him, and fulfilling all his demands.

Among these duties is also being keen on sexually satisfying him, meeting him with a smile and warm welcome when he comes back home from work; tidying the house for him to make him comfortable; preparing the best food for him; and neatening and glamorizing herself for him in their bedroom. In this way, the wife makes her husband attached to her and to their house and makes him disinterested in other women, thus preserving her his chastity and assisting him to be righteous and obedient to Almighty Allah.

Since this is a great deed, the wife’s reward is also great, as stated by the Prophet (peace and blessings be upon him). The wife’s reward for fulfilling her duties towards her husband is equal to those of fighting in the cause of Allah, performing hajj, and giving in charity seeking the pleasure of Almighty Allah, the Lord

Marriage within the Family

Marriage within the Family

Question
Dear scholars, As-Salamu `alaykum. I was told by one of my relatives that it is a part of Islam, not just a part of culture, that when you want to get married, first you should look within your family. Then if there is no one suitable from among your near relatives, you should look to your distant relatives, and if not then within your community, and if not your community then within your race, and finally if this is not possible then within your religion. I understand everything from the community and on, but I was wondering if it is necessary to look within the family first? Jazakum Allah khayran.

Answer
Wa `alaykum As-Salamu wa Rahmatullahi wa Barakatuh.
In the Name of Allah, Most Gracious, Most Merciful.
All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

Dear questioner, we would like to thank you for the great confidence you place in us, and we implore Allah Almighty to help us serve His cause and render our work for His Sake.

It is clear that Islam, undoubtedly, permits a man to marry any of his relatives except those forbidden for marriage whom Allah mentioned in surat an-Nisa': 23.. Concerning the issue of preferring a marriage partner from within one’s family before choosing one from outside, this varies from one case to another. Islam is generally keen to widen the circle of social bonds.

Responding to your question, Dr. Muzammil H. Siddiqi, former President of the Islamic Society of North America, states:

“This list of preferences in marriage is not mentioned in the Qur’an or Sunnah. It is simply people’s own preference. It is up to you to follow it or not. Generally people prefer to marry people of their own kind. Marriages among people who are compatible to each other in family background, age, education, looks and habits are more successful. The Prophet (peace and blessings be upon him) said, "A woman is married for four things, i.e., her wealth, her family status, her beauty, and her religion. So you should marry the religious woman; (otherwise) you will be a loser." (Reported by Al-Bukhari)

It is permissible to marry within your own family or relatives, and most people like that. However, as Muslims we must keep in mind that there are some relatives who are haram for marriage. These are mentioned in surat an-Nisa’: 23. Almighty Allah says: “Prohibited to you (for marriage) are: your mothers, daughters, sisters; father’s sisters, mother’s sisters; brother’s daughters, sister’s daughters; foster-mothers (who gave you suck), foster-sisters; your wives’ mothers; your step-daughters under your guardianship, born of your wives to whom you have gone in, no prohibition if you have not gone in; (those who have been) wives of your sons proceeding from your loins; and two sisters in wedlock at one and the same time, except for what is past; for Allah is Oft-Forgiving, Most Merciful.”

It is also forbidden for Muslims to marry non-Muslims. The only exception is that a Muslim male is allowed to marry a chaste woman from among the People of the Book, i.e. Christians or Jews (see al-Ma’idah: 5).

It should also be remembered that forced marriages are not permissible in Islam. Parents should never force their sons and daughters to marry someone against their will. This is haram and it causes many social problems. Parents should advise their children and likewise children should take their parents’ advice seriously, but finally it is the will and consent of those who are getting married that should prevail.”

Husband Doesn't Pray: What to Do ?

Husband Doesn't Pray: What to Do ?

Question
Respected scholars, as-salamu `alaykum. My husband doesn't pray. Every time I talk to him about prayer, he tells me that as long as he doesn't drink or commit adultery, then he's a good Muslim. I keep telling him about the importance of prayer, but he doesn't seem to misunderstand the broader picture.Can you help me with some arguments ? Jazakum Allahu Khayran. ( Question By : Mona - United States )

Answer
Wa `alaykum as-salam wa rahmatullahi wa barakatuh.
In the Name of Allah, Most Gracious, Most Merciful.
All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

Dear sister in Islam, thank you for your question, which reflects your concern about Islam and its teachings. Also, we appreciate the confidence you have in us and implore Almighty Allah to bless your efforts in pursuit of knowledge.

There is no doubt that neglecting prayers out of laziness is one of the most heinous sins in Islam. Indeed, salah is the second pillar of Islam after the two Testifications of Faith (testifying that there is no true god but Allah and that Muhammad is the Messenger of Allah). Prophet Muhammad (peace and blessings be upon him) said, "Islam is built upon five pillars: testifying that there is no true god except Allah and that Muhammad is the Messenger of Allah, performing salah, paying the zakah, making the pilgrimage (Hajj) to the Sacred House, and fasting the month of Ramadan" (Reported by Al-Bukhari).

So, you are advised, dear sister, to do your best to help your husband come back to the right path and understand the essence and importance of Prayer. Try to do that in a wise and kind way seeking the help of the imam of a nearby Islamic center, friends, or influential family members.

In his response to your question, Sheikh Muhammad Nur Abdullah, former president of ISNA (the Islamic Society of North America) and member of the Fiqh Council of North America, stated,

Salah is the second pillar of Islam. It is the distinction between Islam and disbelief. It is reported that "the first thing a person will be asked about on the Day of Judgment is whether he or she fulfiled his or her duty toward salah; if it is good, the rest of his or her deeds would be good; but if it is bad, the rest of his or her deeds would be bad." And the Qur'an, when addressing believers, frequently repeats the command to "establish Prayers."

You should tell your husband that Allah has commanded us to perform certain obligations and refrain from certain prohibitions. We must, therefore, fulfill our obligations and abstain from forbidden acts. Adultery (zina ) and drinking alcohol are forbidden acts; the Prayer is on the top of the obligatory acts.

Keep trying and be gentle in your approach. May Allah guide him to the right path.

Engaged Couples Hanging out Together

Engaged Couples Hanging out Together

Question
As-Salamu `Alaykum. Does the religion of Islam permit the engaged man and woman to meet and spend time together before their marriage ? ( Question By : Islam - United States )

Answer
Wa`alaykum As-Salaamu Warahmatullahi Wabarakatuh.
In The Name of Allah, Most Gracious, Most Merciful.
All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

Dear questioner, thank you very much for having confidence in us, and we hope our efforts, which are purely for Allah's Sake, meet your expectations.

In his response to the question, Dr. Muzzamil Siddiqi, former president of the Islamic Society of North America (ISNA), states the following:

“The Prophet, peace and blessings be upon him, not only permitted but encouraged the young people to see their prospective spouses before engagement. Jabir, may Allah be pleased with him, quoted the Prophet, peace and blessings be upon him, as saying: “When one of you make a proposal of marriage to a woman, if you can see what can invite you to marry her then do so.”

When Mughirah Ibn Shu'bah, may Allah be pleased with him, made a proposal of marriage to woman, the Prophet, peace and blessings be upon him, asked him, "Have you seen her?" He said, "No." The Prophet said to him, "See her, because this may make your relationship more permanent." (Reported by An-Nasa'i, Ibn Majah and At-Timidhi)

On the basis of these and other similar Hadiths, the jurists have said that it is allowed for a boy and girl who are considering to marry each other to see and meet each other in the presence of their adult relatives. The meetings should be supervised and with proper Islamic dress and etiquette.

They are not allowed to go out alone or to spend time together alone. Even after the engagement or khitbah they should not have any unsupervised meetings.

They may talk to each other on telephone occasionally or they may write to each other, but they should observe modesty in their conversations and must always remember that they are still unmarried and whatever is allowed for married couples is not yet allowed to them.

In the past, some Muslims used to take an extreme position in this matter. They would not allow their boys and girls to see their prospective spouses at all. The first time they would see and meet each other would be on the night of their union. This was just a cultural practice and not an Islamic custom.

Now, the trend has gone to another extreme un-Islamic practice. It is observed in many Muslim, even in some religious, families that boys and girls are allowed to meet freely and go out without any supervision. This is unlawful and it must be stopped. Such practices, if continued, will corrupt Muslim families and weaken our family structure just as it happened to many non-Muslim families.”

Dowry from the Girl’s Side: Permissible ?

Dowry from the Girl’s Side: Permissible ?

Question
Is it wrong to get a dowry from the girl’s side? If this is done when she is getting married, will the marriage become invalid ? ( Question By : Fatimah )

Answer
In the Name of Allah, Most Gracious, Most Merciful.
All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

Thanks for your interesting question, and we pray to Allah to guide us all to the best, and to grant all those who intend to marry a successful marital life.

Actually, man is supposed to pay the dowry to his wife as it is one of her genuine rights. The woman, on the other hand, is not supposed to pay the dowry to her husband but she is permitted to help him with a sum of money in case he is financially straitened.

Responding to the question, Dr. Sano Koutoub Moustapha, professor of Jurisprudence & Its Principles at the International Islamic University, Malaysia, states: "

I shall pray to Allah to make it easy for those who intend to marry.

As far as the dowry (mahr) is concerned, it should come from the man’s side. It is an obligation upon him that he has to pay to the woman, and this dowry is a full right of the woman which totally belongs to her and not to anybody else.

Dowry is considered one of the main conditions for the validity of the marriage contract. It must be paid either at the beginning of the marriage or within the marriage, and nobody should waive it without the consent of the woman.

Therefore, the man has to pay the dowry to the woman, and it is up to them to agree on the time of the payment. However, there is no harm on the part of the girl if she assists the man willing to marry her with a sum of money if he has difficulty getting money to pay the dowry.

I shall point out that the dowry could be in kind as well as in cash. The dowry should be paid because Allah Almighty says: “And give unto the women, (whom ye marry) free gift of their marriage portions; but if they of their own accord remit unto you a part thereof, then ye are welcome to absorb it (in your wealth)” (An-Nisaa’: 4)

The payment of the dowry is not a prerequisite for the marriage; that is, the marriage can take place without the payment of the mahr on the spot, as it can be paid later on, but there must be an agreement on the payment of the dowry."

Husband Disowning His Wife’s Child

Husband Disowning His Wife’s Child

Question
If a husband is certain about his wife’s infidelity and that she has got pregnant because of committing adultery, is it permissible for him to disown the child she is carrying in her womb, or should he keep quiet about the matter ? ( Sayed )

Answer
Wa `alaykum As-Salamu wa Rahmatullahi wa Barakatuh.
In the Name of Allah, Most Gracious, Most Merciful.
All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

Thanks for your question, and we implore Allah to guide us all to the best and to reward us abundantly for whatever good deeds we do for His sake.

Islam considers parentage extremely important because of the rights and duties that depend upon it. According to Islam, it is impermissible for a person to disown himself from his father; it is even called “disbelief” in the sense that it shares the same repulsiveness and hideousness of disbelief. Similarly, Islam does not permit the husband to disown his wife’s child except in these two cases:

1. When the husband is certain of his wife’s adultery in a phase of purification during which he has not had sexual intercourse with her, then he abstains from having sex with her until she gives birth. In such case, the husband must disown the child so as not to add to his lineage a child that is not his.

2. When he is quite sure about his assumption that the child is not his but his assumption has not reached the degree of complete certainty.

As for the cases of doubt and uncertainty, it is impermissible to disown the child.

In this regard, the eminent Muslim scholar Sheikh Yusuf Al-Qaradawi states the following:
Islam does not allow a Muslim to ascribe to himself a child who is not his own, nor a Muslim to disown himself from a confirmed lineage, nor a father to disown his child without right. That is why scholars say, “It is impermissible for a man to disavow his child, unless he sees his wife committing adultery in a phase of purification during which he has not had sexual intercourse with her, and then he abstains from having sexual intercourse with her until she gives birth to a child after six months or more.” In such a case he is permitted, or rather must, disown the child, for fear that recognizing the child as his might entail other rulings such as

This child may inherit without deserving any inheritance.
The child may disinherit rightful heirs.

The child may see the `awrah (the body parts that are forbidden to be exposed) of women who are lawful for him to marry. So he will regard the wife of his foster father as his real mother whom he might kiss and hug while she is not his mother. He will also consider the daughters of this man as his sisters while they are not related to him at all, and the sisters of this man as his aunts while, in reality, they are not. The same applies if the child is a girl; she will consider a non-mahram man her father, his sons as brothers, his brothers as uncles, etc.

For the above reasons, scholars say that if a husband is certain about his wife’s infidelity, he must disown her child. In some other instances they say that if the husband has a strong assumption that the child is not his and his assumption is close to certainty, such as when a husband sees his wife committing adultery in a phase of purification in which he had sexual intercourse with her and then she gives birth to a child that resembles the adulterer. Another similar case of strong assumption of the husband's part is when the husband is sterile and his sterility is certain.

In the first case, he must disown the child, while in the second he is permitted to do so.

Concerning the same issue, the following was mentioned in the book Matalib An-Nuha Sharh Ghayat Al-Muntaha:

The husband must disown the child in these two cases:
If he sees her committing adultery in a phase of purification in which he has not had sexual intercourse with her and then she gives birth to a child that resembles the adulterer, then he is to accuse her of committing adultery and disown the child through li`an (public imprecation) because, in such case, the husband is certain that the child belongs to the adulterer. Unless the husband disowns the child, the child would be his and would consequently inherit from him and his relatives, and so would they [inherit from the child]. This child would also see the husband’s daughters, sisters, and their likes [without hijab], which is impermissible. Thus, the child has to be disowned because of all such consequences. Furthermore, the Messenger of Allah (peace and blessings be upon him) is reported to have said, “Any woman who brings to her family one who does not belong to it has nothing to do with Allah (i.e., expects no mercy from Allah), and Allah will not bring her into His Paradise. Allah the Exalted will veil Himself from any man who disowns his child when he looks at him, and disgrace him in the presence of all creatures, first and last” (Abu Dawud).

If the husband saw his wife committing adultery in a phase of purification in which he had sexual intercourse with her and he had a strong reason [to believe] that the child belongs to the adulterer because of the strong resemblance between them or if the husband is sterile, he is allowed to disown this child. The resemblance is a proof that the child is the outcome of the adulterer’s fluid, that is, after the confirmation of adultery. In such case, strong assumption replaces certainty (vol. 6, p. 198).

In any other circumstances, it is impermissible to disown the child of one’s wife, for it entails the child’s loss. On the other hand, it is also impermissible to adopt a child as one’s own without right, because it is a dangerous forgery and it is the adoption prohibited by Allah, His Messenger, and all the scholars of Islam.

Obeying My Husband or My Parents?

What Comes First: Obeying My Husband or My Parents ?

Question
Dear scholars, As-Salaam `Alaykum. I would like to know, after marriage, should one obey one's husband in opposition to the father, or vice versa? That is, if my husband wants me to do something different from what my father/mother want, should I obey him or my parents? Jazakum Allah khayran.

Answer
Wa`alykum As-Salaam Warahmatullahi Wabarakaatuh.
In the Name of Allah, Most Gracious, Most Merciful.
All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

Dear sister in Islam, thanks for your question, which reflect your great confidence in us. May Allah Almighty help us serve His cause and render our work for His Sake.

As regard your question, we'd like first to state that we should be dutiful to our parents and obey them as long as they do not command us to do anything Haram. Dutifulness to parents is one of the obligations highly stressed upon in Islam. That’s why it’s oft-repeated in the Qur’an, and in most cases, it’s mentioned alongside the duty of worshipping Allah, the Almighty. This makes it clear that both dutifulness to parents and worshipping Allah are inseparable duties that Muslim must give his utmost attention.

But the point that we must not overlook is the impact of marriage on both man’s and woman’s spheres of affection, loyalty and obedience. Perhaps this weighs much more on woman due to the nature of her role in marital life. Addressing this point, Muslim jurists maintain that the bond of marriage makes it imperative on a woman to strike a balance between her dutifulness towards her parents and her love and loyalty to her husband. But if there arises any conflict between this and that (i.e. upon receiving conflicting orders from both her parents and her husband, assuming that both orders are aiming at good) then priority should be given to the command of the husband.

This point is further clarified by Sheikh M. S. Al-Munajjid, a prominent Saudi Muslim lecturer and author, in the following fatwa:

"The responsibilities of a married woman towards her parents are like those of any other woman. The rights a woman owes her parents remain intact and sacred, both before and after marriage. But obedience to the husband takes precedence over obedience to the parents if there is a conflict.

Having said this, the Muslim couple must strive to avoid the occurrence of such conflict. They should do their best to let the atmosphere of love and harmony prevail in their relations with their in-laws.

Excerpted, with slight modifications, from: www.islam-qa.com

Maintaining the stability of the new family which mainly consists of the husband and wife is the main reason behind this ruling. The spouses, while striving to show due respect to their parents, should not allow them to cause any disruption to their marital life by forcing them to do anything that may negatively affect their family.

Shedding more light on this point, the late prominent Muslim scholar, Dr. Ahmad Ash-Sharbasi, professor of `Aqeedah and Philosophy at Al-Azhar Univ., states:

"As long as the girl is in her father's house, the father is her guardian and she has to obey his commands and follow his directions. However, once she gets married, then the responsibility over her moves to her husband. Now, she has become a pillar of a new family and therefore obedience to the husband is given high priority.

Muslim scholars view that a Muslim wife should obey her husband in all what he commands as long as it is not Haram. If the parents interfere in this in a way that may shake the stability of the marital life, such interference should not be allowed. Thus, it’s very important for married couples to establish mutual understanding between them in a way that will secure peace and harmony in their relationship.”

Wife Beating in Islamic Perspective

Wife Beating in Islamic Perspective

Question
Respected scholars! Does Islam allow wife beating? Some husbands are violent and they say that the Qur'an allows them to beat their wives. Is there any logical explanation given regarding men being allowed to beat their wives, as stated in surat An-Nisa', verse 34 ? ( Question By Asif - New Zealand -Aotearoa )

Answer
In the Name of Allah, Most Gracious, Most Merciful.
All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

Dear questioner, we would like to thank you for the great confidence you place in us, and we implore Allah Almighty to help us serve His cause and render our work for His Sake.

The verse you mention has been greatly misconceived by many people who focus merely on its surface meaning, taking it to allow wife beating. When the setting is not taken into account, it isolates the words in a way that distorts or falsifies the original meaning. Before dealing with the issue of wife-battering in the perspective of Islam, we should keep in mind that the original Arabic wording of the Qur'an is the only authentic source of meaning. If one relies on the translation alone, one is likely to misunderstand it.

Commenting on this issue, Dr. Muzammil H. Siddiqi, former President of the Islamic Society of North America, states:

"According to the Qur'an the relationship between the husband and wife should be based on mutual love and kindness. Allah says: "And among His Signs is this, that He created for you mates from among yourselves, that ye may dwell in tranquility with them, and He has put love and mercy between your (hearts): verily in that are Signs for those who reflect." (Ar-Rum: 21)

The Qur'an urges husbands to treat their wives with kindness. [In the event of a family dispute, the Qur'an exhorts the husband to treat his wife kindly and not to overlook her positive aspects].

Allah Almighty says: “Live with them on a footing of kindness and equity. If ye take a dislike to them it may be that ye dislike a thing, and Allah brings about through it a great deal of good.” (An-Nisa’: 19)It is important that a wife recognizes the authority of her husband in the house. He is the head of the household, and she is supposed to listen to him. But the husband should also use his authority with respect and kindness towards his wife. If there arises any disagreement or dispute among them, then it should be resolved in a peaceful manner.

Spouses should seek the counsel of their elders and other respectable family members and friends to batch up the rift and solve the differences.However, in some cases a husband may use some light disciplinary action in order to correct the moral infraction of his wife, but this is only applicable in extreme cases and it should be resorted to if one is sure it would improve the situation.

However, if there is a fear that it might worsen the relationship or may wreak havoc on him or the family, then he should avoid it completely.The Qur'an is very clear on this issue.

Almighty Allah says: "Men are the protectors and maintainers of women, because Allah has given the one more strength than the other, and because they support them from their means.

Therefore the righteous women are devoutly obedient and guard in the husband's absence what Allah would have them to guard. As to those women on whose part you fear disloyalty and ill-conduct, admonish them (first), (next), refuse to share their beds, (and last) beat them (lightly); but if they return to obedience, seek not against them means (of annoyance); for Allah is most High and Great (above you all). If you fear a breach between them twain, appoint (two) arbiters, one from his family and the other from hers. If they wish for peace,

Allah will cause their reconciliation; for Allah has full knowledge and is acquainted with all things." (An-Nisa': 34-35)It is important to read the section fully. One should not take part of the verse and use it to justify one's own misconduct. This verse neither permits violence nor condones it. It guides us to ways to handle delicate family situation with care and wisdom.

The word "beating" is used in the verse, but it does not mean "physical abuse". The Prophet (peace and blessings be upon him) explained it "dharban ghayra mubarrih" which means "a light tap that leaves no mark". He further said that face must be avoided. Some other scholars are of the view that it is no more than a light touch by siwak, or toothbrush.

Generally, the Prophet (peace and blessings be upon him) used to discourage his followers from taking even this measure. He never hit any female, and he used to say that the best of men are those who do not hit their wives. In one hadith he expressed his extreme repulsion from this behavior and said, "How does anyone of you beat his wife as he beats the stallion camel and then embrace (sleep with) her?” (Al-Bukhari, English Translation, vol. 8, Hadith 68, pp. 42-43)

It is also important to note that even this "light strike" mentioned in the verse is not to be used to correct some minor problem, but it is permissible to resort to only in a situation of some serious moral misconduct when admonishing the wife fails, and avoiding from sleeping with her would not help. If this disciplinary action can correct a situation and save the marriage, then one should use it."

Dr. Jamal Badawi, professor at Saint Mary's University in Halifax, Nova Scotia, Canada, and a cross-appointed faculty member in the Departments of Religious Studies and Management, adds:

"If the problem relates to the wife's behavior, the husband may exhort her and appeal for reason. In most cases, this measure is likely to be sufficient. In cases where the problem persists, the husband may express his displeasure in another peaceful manner, by sleeping in a separate bed from hers. There are cases, however, in which a wife persists in bad habits and showing contempt of her husband and disregard for her marital obligations. Instead of divorce, the husband may resort to another measure that may save the marriage, at least in some cases. Such a measure is more accurately described as a gentle tap on the body, but never on the face, making it more of a symbolic measure than a punitive one.

Even here, that maximum measure is limited by the following:
a. It must be seen as a rare exception to the repeated exhortation of mutual respect, kindness and good treatment. Based on the Qur'an and Hadith, this measure may be used in the cases of lewdness on the part of the wife or extreme refraction and rejection of the husband's reasonable requests on a consistent basis (nushuz). Even then, other measures, such as exhortation, should be tried first.

b. As defined by Hadith, it is not permissible to strike anyone's face, cause any bodily harm or even be harsh. What the Hadith qualifies as "dharban ghayra mubarrih", or light striking, was interpreted by early jurists as a (symbolic) use of siwak! They further qualified permissible "striking" as that which leaves no mark on the body. It is interesting that this latter fourteen-centuries-old qualifier is the criterion used in contemporary American law to separate a light and harmless tap or strike from "abuse" in the legal sense. This makes it clear that even this extreme, last resort, and "lesser of the two evils" measure that may save a marriage does not meet the definitions of "physical abuse," "family violence, " or "wife battering" in the 20th century law in liberal democracies, where such extremes are so commonplace that they are seen as national concerns.

c. The permissibility of such symbolic expression of the seriousness of continued refraction does not imply its desirability. In several hadiths, the Prophet (peace and blessings be upon him) discouraged this measure. Here are some of his sayings in this regard:"Do not beat the female servants of Allah";"Some (women) visited my family complaining about their husbands (beating them). These (husbands) are not the best of you."In another hadith the Prophet (peace and blessings be upon him) is reported to have said: “How does anyone of you beat his wife as he beats the stallion camel and then he may embrace (sleep with) her?”

d. True following of the Sunnah is to follow the example of the Prophet (peace and blessings be upon him) who never resorted to that measure, regardless of the circumstances.

e. Islamic teachings are universal in nature. They respond to the needs and circumstances of diverse times, cultures and circumstances. Some measures may work in some cases and cultures or with certain persons but may not be effective in others. By definition, a "permissible" act is neither required, encouraged or forbidden. In fact it may be to spell out the extent of permissibility, such as in the issue at hand, rather than leaving it unrestricted or unqualified, or ignoring it all together. In the absence of strict qualifiers, persons may interpret the matter in their own way, which can lead to excesses and real abuse.

f. Any excess, cruelty, family violence, or abuse committed by any "Muslim" can never be traced, honestly, to any revelatory text (Qur'an or Hadith). Such excesses and violations are to be blamed on the person(s) himself, as it shows that they are paying lip service to Islamic teachings and injunctions and failing to follow the true Sunnah of the Prophet (peace and blessings be upon him)."

Suicide to Escape Rape

Suicide to Escape Rape
Question
Scholars of Islam, As-Salamu `Alaykum wa Rahamtu Allah wa Barakatuh. Can a Muslim woman kill herself if she is 100% sure that she will be raped by a group of men? Jazakum Allah khayran. ( Question Nabil - Lebanon )

Answer
Wa `alaykum As-Salamu wa Rahmatullahi wa Barakatuh.
In the Name of Allah, Most Gracious, Most Merciful.
All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

Dear brother in Islam, thank you very much for having confidence in us and we pray to Allah Almighty to help us achieve this noble task successfully. Also, we commend your concern about the affairs of your fellow sisters. May Allah protect our honor and save us against all forms of disgrace!

First of all, a Muslim woman should try her best to stick to the teachings of Islam and abide by the Islamic decorum, especially when dealing with people of the opposite sex. If she is sexually harassed by the rapists, she has the right to defend herself.

However, she is not allowed to kill herself under any circumstances because suicide is Haram (prohibited). The only One Who knows the Unseen is Allah. She never knows what will be the outcome of their criminal attempt; they may fail in carrying out their devilish plan.

Explaining this we'd like to state that a Muslim woman is faced with two possibilities:
(1) She is prone to being subjected to rape or sexual assault and
(2) this may drive her to committing suicide, a forbidden act. Here we can imagine the occurrence of two harms, one of them, relating to suicide, is certain, while the other, relating to her being subjected to rape, is something possible, but not certain. Thus, in this case, committing suicide is not permissible.

Moreover, we have to weigh the harmful effect of suicide to that of rape or sexual assault. The latter is endurable unlike the former. Besides, preserving one’s soul is among the necessities of life, whereas other objectives, such as preserving one’s chastity, come in the second degree among the fundamental goals that Islam is keen to realize. Thereby, it is not permissible for a woman, a victim of rape, to commit suicide.

Focusing on the question in point, the prominent Muslim scholar, Sheikh Muhammad Saleh Al-Munajjid, a Saudi Islamic lecturer and author, states:

“A woman who is forced to commit Zina (adultery or fornication) is obliged to defend herself and should not give in, even if she kills the one who wants to rape her. Self-defense is obligatory, and she is not at fault if she kills the one who wants to force her into having sex.

The Prophet (peace and blessings be upon him) is reported to have said: “Whoever is killed in defense of his property is a martyr, whoever is killed in defense of himself is a martyr, whoever is killed in defense of his religion is a martyr, and whoever is killed in defense of his family is a martyr.” (Reported by Imam Ahmad and Ibn Hibban)

In addition, a woman is not allowed to kill herself for fear of being raped. A chaste Muslim woman is required to fend off the aggressor, but she is not allowed to go to the extreme and kill herself. If she kills herself, then she has committed suicide which is Haram.

The Prophet (peace and blessings be upon him) is reported to have said: “The people of my Ummah are not responsible for acts that they commit wrongfully, for acts that they do forgetfully, and for acts which they are forced beyond their abilities.” Allah Almighty says, “…save him who is forced thereto and whose heart is still content with Faith…” (An-Nahl: 106)”

Gynecological Exam While Fasting

Gynecological Exam While Fasting

Question
Respected scholars, as-salamu `alaykum and Ramadan mubarak. I am fasting Ramadan and I have a gynecological appointment that is necessary. I have made it as late in the day as possible and my doctor is female. Iftar is very late in the day and it is not possible to make an appointment after iftar. My friends told me that if I go to the gynecologist and she touches me "there" I will negate my fast for the day. I asked my husband and he said he doesn't think so. I have no one to ask as I am a revert for a few years and do not have a female family member who is Muslim to ask and I am shy to ask my mother-in-law. I need to know an answer to this and if I need to make this day up. I am leaning toward its being OK as it is medical, very necessary, and non-sexual in nature, but I still question so if you could answer, please, it will be much appreciated. ( Question By : Heba - Canada )

Answer
Wa `alaykum As-Salamu wa Rahmatullahi wa Barakatuh.
In the Name of Allah, Most Gracious, Most Merciful.
All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.
Sister, may you have a happy and blessed Ramadan! Thank you for your question, which indicates your eagerness to live according to the rules of Islam. You are right to turn to knowledgeable people, rather than to friends or relatives, for answers to such questions. May Allah Almighty help us all adhere to the principles of this true religion, Islam, and enable us to be among the dwellers of Paradise in the hereafter. Ameen.

As regards your question, we would like to make it clear that a gynecological exam during the days of Ramadan is not among things that nullify fasting. So do not worry about your fasting and go ahead with your docotr's appointment.

In his response to your question, Sheikh Ahmad Kutty, a senior lecturer and Islamic scholar at the Islamic Institute of Toronto, Ontario, Canada, states the following:

I commend you for your zeal to know the rules of your religion. I pray that Allah grant us all beneficial knowledge, humble hearts, and acceptable deeds. Ameen.

Coming to the question you have raised, let me state the following:
The gynecological exam you need to undergo for medical reasons will not nullify your fast, for it does not fall in the category of things that invalidate the fast. Fasting is obviously nullified by deliberate consumption, intake, or ingestion of food, nutrients, or drinks; sexual intercourse; induction of emission of semen [or, in the case of women, sexual secretions] through masturbation or other activities; induction of vomiting; cupping; onset of menses or bleeding of childbirth; or deliberate intention to break the fast.The exam you have mentioned does not fall in any of the above categories. So you need not worry about going ahead with the exam.

May Allah accept our fasts and make us all worthy of meeting Him on the Day of Resurrection. Ameen.

Islamic Workable Measures to Overcome AIDS

What are the Islamic approaches for protection against AIDS ?
Question
As-Salamu `Alaykum. It has been proven beyond doubt that AIDS is a dangerous epidemic. It is also well known that prevention is better than cure. Now the question is: what are the Islamic approaches for protection against AIDS ? (Question By Dina - England)

Answer
Wa`alaykum As-Salaamu Warahmatullahi Wabarakatuh.
In The Name of Allah, Most Gracious, Most Merciful.
All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

Dear questioner, thank you very much for having confidence in us, and we hope our efforts, which are purely for Allah’s Sake, meet your expectations.

First of all, let us stress the fact that Islam lays great emphasis on man as Allah’s Vicegerent on earth. Islam cares for the health of man and considers any aggression against his honor a punishable sin and a heinous crime. Man himself, as far as Islam is concerned, is ordered by the Shari`ah to protect himself, which is a trust from Allah, against all evils whether those evils are physical or not. He is to seek proper medication the moment he feels sick, and before falling ill, he is required by Islam to preserve himself from all health hazards as prevention is better than cure.

Therefore, Islam obliges Muslims to resort to medical preventive measures that specialists advise for the protection against dangerous diseases such as AIDS. On the part of doctors, they bear a huge responsibility of fighting this serious disease throughout trying their best to discover a cure for it as soon as possible. At the same time, they have to launch awareness campaigns that may help lessen the opportunities of the spread of this disease in the community. In such campaigns governments, organizations and individuals must cooperate in order to protect the community against this disease by all possible means.

In the same line, Islam waged a total war against all forms of illicit affairs. It prohibits a Muslim to even come closer to Zina, Allah Almighty says: [ …and do not come near Zina; indeed, it is an abomination and an evil way.] (Al-Israa’ 17: 32)
Focusing more on the question in point, we would like to cite for you the following:

There are three measures recommended by Islam, as part of its moral code, which are essential for the protection against AIDS or acquired Immune Deficiency Syndrome. These measures include marriage, proscription of sexual promiscuity and deterrence.

Marriage: This is an effective means to protect individuals especially young people, from indulging in illicit sexual activity. The teachings of Prophet Muhammad (peace and blessings be upon him) urge Muslims to make marriage affordable and easy for all members of society. He is reported to have said: “When a man comes to you seeking your daughter’s hand, and you are happy with his religious and moral integrity and honesty, give him your daughter; otherwise, immorality and corruption would spread among you all.” (Reported by At-Tirmidhi)

Proscribing Promiscuity: This is achieved through the following measures:

1-Urging men and women to control their sexual urge and avoid the lewd gaze which could arouse sexual desires and lead to unlawful sexual contact.Allah says in the Quran: [Tell the believing men and women to lower their gaze and protect their chastity, for that is bound to render them purer. Allah is aware of all that they do.] (An-Nur 24: 30)

2-Advising women to wear Hijab.Allah instructs the Prophet (peace and blessings be upon him) to tell believing women: [Not to show their adornments, except those that are ordinarily outward, and to cover their bosoms with their veil.] (An Nur 24: 31)They are also urged: [..Not to walk tantalizingly, with the intention of revealing their beauty…] (An-Nur 24: 31)Thus, Muslim women are taught to wear loose, plain and non-transparent clothes that preserve and enhance their dignity and modesty.

3-Discouraging men and women who are marriageable, from being together in private, in order to avoid the temptation of sexual attraction.

4-Fighting permissiveness and loose social mingling between the sexes outside the inner family circle.

5-Urging boys and girls as they come of age not to invade the privacy of their elders and peers without their permission. Allah says in the Qur’an: [Believers, do not enter the dwellings of others until you announce your presence and have greeted those inside them.] (An-Nur 24: 27)

6-Forbidding all provocative activities such as pornography, provocative singing, dancing, music and films, that tantalizes and arouse sensual feelings. Allah says in the Qur’an: [And of mankind is he who payeth for mere pastime of discourse, that he may mislead from Allah's way without knowledge, and maketh it the butt of mockery. For such there is a shameful doom.] (Luqman 31: 6)

Effective Deterrence:When education and upbringing fail and other preventive methods prove ineffective in stamping out permissive behavior in society, resort must then be made to punishment, as a deterrence to others. However, such punishments must be prescribed under very stringent conditions of proof. In case of illicit sexual acts, for example, punishment cannot be meted out without either a full admission by the accused, or the unanimous testimony of four eye witnesses who must agree on every detail of the misdemeanor.
The above quotation is excerpted, with slight modifications, from: http://www.islamset.com/qa.html

Abusing a Wife and Refusing to Divorce Her

Abusing a Wife and Refusing to Divorce Her

Question
Respected scholars, as-salamu `alaykum. My friend has been married for 10 years now, but he beats his wife and tortures her a lot, and he doesn't let her divorce him. After so much trouble, the wife took a wrong step by putting her impure liquid in the drink of her husband. Is there any way out of this vicious circle? Jazakum Allahu khayran. (Question By Ayman - United States)

Answer
Wa `alaykum as-salam wa rahmatullahi wa barakatuh.
In the Name of Allah, Most Gracious, Most Merciful.
All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.
Brother, thank you for forwarding this question to us. We commend your keenness to get yourself well-acquainted with the teachings of Islam. May Allah help us all keep firm on the right path. Amen.

It goes without saying that the relation between the spouses should be based on tranquility, love, and mercy. It is the duty of both the husband and wife to act as a source of comfort and tranquility for each other. They should do what they can — physically, emotionally, and spiritually — to make each other feel happy and comfortable. They must care for each other. They should not inflict any physical or verbal injury whatsoever on each other.A husband is not allowed to torture his wife or abstain from divorcing her to increase her harm. So, it is our duty, dear brother, to advise your friend to fear Allah. He should respect his wife and stop beating her. He should either work on resolving the differences in a good manner or divorce his wife and leave her in peace.

In his response to your question, Sheikh Ahmad Kutty, senior lecturer and Islamic scholar at the Islamic Institute of Toronto, Canada, stated,

If her husband is abusive toward her and she has no hope that he will ever change, then she has every right to seek divorce from him. If he refuses to grant her divorce, she can obtain it through legal and Islamic channels. In other words, she is perfectly justified in seeking a legal divorce on that ground. If she were to do so, then the divorce thus obtained would be validated as Islamic by the imam of the Islamic center or mosque in the area, if they are living in North America or anywhere in Europe where she has no recourse to Islamic courts.

According to authentic scholars and jurists who are versed in the Islamic fiqh (jurisprudence) of minorities, the court's divorce — as long as it has been justified in Islam — can be validated from an Islamic viewpoint by the imam of the mosque, who is duly qualified in Islamic jurisprudence and has the license to solemnize marriages.

Let it be known that Islam does not tolerate spousal abuse of any kind, whether physical or emotional, for Allah orders the husbands in the Qur'an to deal with their spouses kindly. Almighty Allah says, (And consort with them [you wives] kindly; then if you hate them, it may be that you dislike a thing while Allah has placed abundant good in it) (An-Nisaa' 4:19).

The above order of consorting with one's wife in a goodly manner has been interpreted by Imam Al-Qurtubi as obliging husbands to observe the highest standards of decency and humanity toward their wives. Hence, no wife should be made to go through torture or abuse. Furthermore, Allah gives husbands one of two legitimate options if they find themselves locked up in quarrels: (When you have divorced women and they have reached their term, then retain them in kindness or release them in kindness, and do not retain them to their hurt so that you transgress [the limits], and he who does that has wronged his own soul) (Al-Baqarah 2:231).

So, there is no third option — namely, to hold the wife as a prisoner in an abusive relationship. Accordingly, your friend is undoubtedly holding his wife as a prisoner in a marriage that neither he nor she is able to maintain according to the way Allah has ordered.It is therefore permissible for her to seek whatever legal channels at her disposal to come out of such an abusive marriage. She can get the legal divorce, which can then be validated from an Islamic perspective.

As for the issue of her practicing voodooism (black magic) against him, that is not allowed at all. She has committed a grave sin by resorting to this heinous act. She must ask Allah for forgiveness and expiate this evil act by engaging in good deeds, such as giving charities, etc. The fact that her husband has been abusive does not justify her resorting to this wicked act. May Allah inspire us all to speak and act righteously. Amen.

Wife Mixing With and Serving Husband's Guests

Wife Mixing With and Serving Husband's Guests
Question
Respected scholars, as-salamu `alaykum.It is well known that Islam doesn't allow free mixing of men and women. I live in Egypt, and there is a common tradition here that not related families (couples) visit one another freely and sit and chat together inside their homes — man with wife of his friend and vice versa. I do not clearly understand if this is allowed. If the Prophet (peace and blessings be upon him) said that there isn't friendship between a man and a woman and we (women) aren't even required to greet non-mahrams, how can we sit and speak freely like that?If my understanding is true and such visits are haram, can you also advise me how in the best possible way I can introduce this issue to my husband and solve this situation without being rude, mean, or regarded as "extremist"? My husband wants me to meet, serve, and talk to his guests. Definitely I do not wish to do anything that goes against modesty, but also I do not want to create more mischief than benefit. Jazakum Allahu khayran.(Question By Heba - Egypt)

Answer
Wa `alaykum as-salam wa rahmatullahi wa barakatuh.

In the Name of Allah, Most Gracious, Most Merciful.
All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

Sister, first of all, we would like to thank you for your question, which has emanated from a thoughtful heart. May Almighty Allah help us all adhere to the principles of this true religion, Islam, and enable us to be among the dwellers of Paradise in the hereafter. Amen.

Islam does not prohibit women from serving or takling to non-mahrams while observing modesty and adhering to the teachings of Islam regarding dealing with people from the opposite sex.

In response to your question, prominent Muslim scholar and Da`iyah Zeinab Mostafa stated,
Islam does not forbid all mixing with the opposite sex, especially when there is a need for it. If a family is visiting you and you all sit together, talking modestly, observing hijab, refraining from speaking too openly in a way that attracts a person from the opposite sex, then that is OK. It was related that the Prophet (peace and blessings be upon him) asked one of his Companions to host someone who did not have anything to eat. The Companion, as it was narrated, asked his wife to join them at the table, turn off the lights, and pretend that she was eating, because they did not have enough food for all of them. This hadith is enough as an answer to your question. Had it been forbidden for a wife to sit with a non-mahram in the presence of a mahram, the Companion would not have asked his wife to do that.Also, the Prophet's wife Zainab bint Jahsh (may Allah be pleased with her) served the people in her wedding. She would bring the food to the men who came to congratulate the Prophet and her. Had it been forbidden for woman to mix in that way, she would not have done it.It is allowed for a woman to interact with and welcome her guests, whether men or women, as long as there is no khulwah (seclusion of a woman with a non-mahram) and the Islamic codes of conduct in public are observed. So, there is no need to create unnecessary mischiefs.

(Answer By: Zienab Mostafa
Zienab Mostafa is a well-known Da`iyah based in London. She is distinguished in clarifying the Islamic rulings pertaining women's issues, Place of Birth: Egypt – Alexandria , Marital Status: Married to Kamal El- Helbawy with four Children and two Grandsons, Qualifications: 1. B.A in Law from The Law College in Alexandria University, Egypt. 2. Diploma in Islamic Studies from the same University, Job:Used to work as a lawyer in Egypt for 12 years, Activities: •Started in the Da`wah field in Egypt mainly among the students.•Used to give circles for the students (girls) in the Islamic University in Pakistan. The students were from different places of Asia.•She was the Director for the (yaqaza) magazine in Britain•She is working in the Da`wah field among the women.•She was in charge for the Muslim Women Organization in Britain between 1999-2000.•She is a member in the Shura committee from 1997 -1999.)

Pre-marital Relations with a Non-Muslim

Pre-marital Relations with a Non-Muslim

Question
Dear Sheikh, As-Salamu `alaykum. My friend has a big problem and I would like to help her but how? She has a boyfriend who is very kind and she thinks that his behavior is very good, but the problem is that he isn't a Muslim. This important thing is missing, so she can't marry him. She has a bad conscience because she has a boyfriend although it is haram in Islam. She is Muslimah and she asks Allah for tawbah (repentance) and that Allah change the mind of her boyfriend so she always hopes that Allah can open his heart to accept Islam. My questions are: What should she do to stay in touch with Allah and by Islam? And is she still a Muslimah? Can Allah forgive her mistakes? She said that she will never give up Islam but her love to him is too strong. How can I help her to show her the right way?

Answer
Wa `alaykum As-Salamu wa Rahmatullahi wa Barakatuh.
In the Name of Allah, Most Gracious, Most Merciful.
All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

Dear questioner, we would like to thank you for the great confidence you place in us. We commend your pursuit of knowledge and your care for the destiny of your friend. May Allah protect all of us against the evils of Satan and of our own selves.It is obvious that Islam does not allow Muslims to have friends from the opposite gender, whether they are Muslims or non-Muslims. Males should not have female friends and females should not have male friends. Non-mahram males and females may talk to each other, but should not socialize or go out in parties. A single male and female should never be together in a place where they are all alone, isolated without the access of any one else. Islam has given these rules to save men and women from committing sin or getting involved in situations where they might commit sin.Responding to the question, Dr. Muzammil H. Siddiqi, President of the Fiqh Council of North America, states the following:

A Muslim's love for Allah should be more than any other love. Allah says in the Qur'an, (Those who believe, they are more ardent in the love of Allah.) (Al-Baqarah 2: 165) Also Allah says: (Say: If it be that your fathers, sons, brothers, your mate or your kindred, the wealth that you have gained, the commerce for which you fear a decline or the dwellings in which you delight are more dear to you than Allah and His Messenger and striving in His path, then wait until Allah brings about His decision and Allah guides not the rebellious.) (At-Tawbah 9: 24)If your friend really loves Allah, then she should give up that which is not pleasing to Allah. It was haram for her from the beginning to be involved in this relationship. Now she should make tawbah and if her tawbah is sincere, Allah will forgive her. But she should break this relationship immediately and inform this person that she cannot marry him unless he becomes Muslim.May Allah bless her and keep us all on the right path.

Mutual Agreement to Delay Pregnancy

Mutual Agreement to Delay Pregnancy

Question
As-Salamu `Alaykum. I am 26 years old, married and I am currently studying. My husband and I agree to postpone begetting children. However, we fear that such an action is Haram. Could you please furnish us with a comprehensive Fatwa regarding the issue? Jazakum Allahu Khyaran.

Answer
Wa`alaykum As-Salaamu Warahmatullahi Wabarakatuh.

In The Name of Allah, Most Gracious, Most Merciful.

All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

Dear sister in Islam, thank you very much for having confidence in us, and we hope our efforts, which are purely for Allah’s Sake, meet your expectations.

In Islam, begetting children is a shared right between the husband and wife, in the sense that none of the spouses is permitted to refrain from making anything that may jeopardize that right without entering into a mutual agreement with the other partner. Thus, if your husband agrees to postpone having children for the time being until you complete your studies, then there is nothing wrong in this.

Here below are the `Ulama’s Fatwas regarding the issue:

Firstly: The late Azharite scholar and the head of the Sunni Egyptian Institutions in Egypt, Dr. Fu`ad Mukhaymar, may Allah rest his soul in peace, states the following:

“One of the best fruits of marriage in Islam is to beget children. However, if there are certain hindering elements that render both the husband and wife unable to beget children, and both of them agree to remain compassionate and affectionate to each other without having children, then they are permitted to do so, and Allah will reward them generously for their patience and perseverance.”

Secondly: Sheikh Faysal Mawlawi, deputy chairman of the European Council for Fatwa and Research, states:

“ The majority of Muslim scholars agree that the husband is permitted to exercise Al-`Azl or coitus interruptus (i.e. the withdrawal of the penis from the vagina just before ejaculation) if his wife agrees to do so. However, some of them maintain that the husband is permitted to carry out Al-`Azl even without his wife’s permission. It is well known that Al-`Azl, is one of the primary reasons that help hinder pregnancy, and thus control the number of having children.

In addition, the majority of Muslim scholars agree that any scientific means that help achieve the same result gained through Al-`Azl is permissible, especially when resorting to this scientific means is driven by a religiously acceptable reason. However, if the wife agrees not to beget children, then all forms of Al-`Azl becomes permissible according to all scholars.”

Thirdly: The prominent Muslim scholar and Da`iyah, (caller to Islam) Sheikh `Abdul-Khaleq Hasan Ash-shareef, states:

“ No doubt that begetting children is one of the primary objectives of marriage in Islam. Allah Almighty has permitted Muslims to marry in order to populate the earth and to quench their sexual urge through a legal channel.

The Prophet, peace and blessings be upon him, is reported to have permitted his Companions, may Allah be pleased with them all, to practice Al-`Azl. In addition, he told them that whatever Allah Almighty destines will inevitably happen. On the basis of the aforementioned evidence, Muslim scholars have permitted both the husband and wife to carry out Al-`Azl as long as both of them agree to it. However, they go against the issue in case the wife does not agree to Al-`Azl. The scholars state that the husband has no legal right to deny his wife the right to beget children and her right to motherhood, which is one of the basic innate characteristics of women."

Fourthly: the world renowned scholar, Sheikh Yusuf Al-Qaradawi, concludes:

“The preservation of the human species is unquestionably the primary objective of marriage, and such preservation of the species requires continued reproduction. Accordingly, Islam encourages having children and has blessed both male and female progeny. However, it allows the Muslim to plan his family due to valid reasons and recognized necessities.

The common method of contraception at the time of the Prophet, peace and blessings be on him, was Al-`Azl. The Companions of the Prophet, peace and blessings be upon him, engaged in this practice during the period of the Qur’anic revelation. Jabir, may Allah be pleased with him, states, “We used to practice coitus interruptus during the time of Allah’s Messenger, peace and blessings be upon him, while the Qur’an was being revealed.” (Reported by Al-Bukhari and Muslim)

Another version of this Hadith, which is narrated by Muslim, reads, “We used to practice coitus interruptus during the time of Allah’s Messenger, peace and blessings be upon him. He came to know about it, but he did not prohibit it.”

In a gathering at which `Umar was present, someone remarked, ‘Some say that Al-`Azl is a minor form of burying a child alive.’ To this Ali replied, ‘This is not so before the completion of seven stages (of reproduction): being a product of the earth, then a drop of semen, then a clot, then a little lump of tissue, then bones, then bones clothed with flesh, which then become like another creation.’ ‘You are right,’ said `Umar. ‘May Allah prolong your life.'"