Fatwa pada seks oral

Fatwa pada seks oral

By Mufti Ebrahim Desai, Darul Ifta, Madrasah In'aamiyyah, Camperdown, South Africa By Mufti Ebrahim Desai, Darul Ifta, Madrasah In'aamiyyah, Camperdown, Afrika Selatan

Oral sex between a husband and wife is considered as Makruh Tahrimi by the jurists, since there is strong possibility that by ejaculation, Mazi (semen) comes out and enters the mouth of the partner. Oral seks antara suami dan istri dianggap sebagai Makruh Tahrimi oleh jurists, karena ada kemungkinan kuat bahwa dengan seruan, Mazi (mani) keluar dan masuk mulut mitra. There is consensus amongst the Fuqahaa that Mazi is Najis (impure) Ada konsensus di antara yang Fuqahaa Mazi adalah Najis (kotor)
ORAL SEX ORAL SEX
Man has been created as a bearer of high and noble attributes. In him he mirros the attributes of divinity (Sifaat-e-Ilaahiyya) such as life, knowledge, power, will, sight, hearing, speech, love, etc. In the authoritative Tafseer of the aforementioned Aayat, it is said that Insaan (man) has been adorned with the Noor of Aql (the light of intelligence). Manusia telah dibuat sebagai pembawa tinggi dan mulia atribut. Pada dia mirros dia mempunyai atribut (Sifaat-e-Ilaahiyya) seperti kehidupan, pengetahuan, daya, akan, melihat, mendengar, bicara, cinta, dll Dalam Tafseer berwibawa dari Aayat tersebut, dikatakan bahwa Insaan (manusia) telah adorned dengan Noor dari Aql (terang kecerdasan). This celestial faculty of intelligence creates in Insaan the capacity for the manifestation of the lofty and divine attributes of Allah Taãla. Ini gara-gara Fakulti intelijen dalam menciptakan Insaan kapasitas untuk manifestasi dari angkuh dan atribut ilahi Allah Taãla. By virtue of the Noor of Aql man becomes incandescent by being a mirror for these lofty attributes and manifestation (Tajalliyaat-e-Zilliyah and Sifaat-e-Zaatiyyah). Dengan keluhuran Noor dari Aql manusia menjadi pijar oleh menjadi cermin untuk atribut ini angkuh dan manifestasi (Tajalliyaat-e-Zilliyah dan Sifaat-e-Zaatiyyah). As a direct consequence of this lofty pedestal which Insaan occupies in the Divine Scheme, the mantle of Khilaafah (vicegerency) has been conferred on him. Sebagai konsekuensi langsung ini angkuh Insaan alas yang berlokasi di Skema ilahi, yang mantel dari Khilaafah (vicegerency) telah dianugerahkan kepadanya. Stating this fact, the Qurãn declares: 'Verily I shall be creating on earth a Khaleefah.' Menyatakan fakta ini, Quran yang menyatakan: "Sesungguhnya Aku akan menciptakan di bumi yang Khaleefah."
In the Tafseer of the Aayat mentioned at the beginning, it is also said that in relation to all the species of life, man has been endowned with the most beautiful form. Dalam Tafseer dari Aayat disebutkan di awal, itu juga mengatakan bahwa terhadap semua jenis kehidupan, manusia telah endowned dengan bentuk yang paling indah. All other animals have been created in a lowly form with their heads downwards. Their faces constantly pointing downwards to the earth indicate their low rank in relation to man. Semua hewan lain telah dibuat dalam bentuk rendah dengan kepala ke bawah. Wajah mereka terus menunjuk ke bawah bumi mereka menunjukkan peringkat rendah dalam kaitannya dengan manusia. In contrast, man has been created upright and he eats his food by means of raising it with his hands unlike the lowly beasts with faces downwards. Sebaliknya, manusia telah dibuat tegak dan dia makan makanannya dengan cara meningkatkan dengan kedua tangan, tidak seperti binatang rendah dengan wajah ke bawah.
HIS DEBASEMENT Berapa kehinaan
In the Tafseer of the Aayat, it is said that when man willingly destroys his natural ability to progress to the pedestals of elevation, he degenerates and falls from his lofty mansion. Dalam Tafseer dari Aayat, dikatakan bahwa ketika manusia, maka ia menghapuskan kemampuan alam untuk kemajuan ke pedestals dari ketinggian, dia degenerates dan jatuh dari gedung megah. He then falls to levels lower than the level of dogs, pigs and even Shayaateen. Dia kemudian jatuh ke tingkat lebih rendah dari tingkat anjing, babi dan bahkan Shayaateen.
SUPERIORITY Keunggulan
According to the authentic Tafaseer, prior to the creation of Aadam (Álayhis salaam), the Malaaikah (angels) entertained the opinion that Allah Taãla will not create any being superior to them. Menurut asli Tafaseer, sebelum penciptaan Aadam (Álayhis salam), yang Malaaikah (malaikat) dihibur berpendapat bahwa Allah tidak akan membuat Taãla apapun yang unggul untuk mereka. Allah Taãla negates this opinion of the Malaaikah by creating Aadam (Álayhis salaam) and making him a manifestation of divine attributes. Allah Taãla negates pendapat ini Malaaikah dengan membuat Aadam (Álayhis salam) dan menjadikannya sebuah manifestasi dari atribut ilahi. To illustrate Insaan's superiority over all pecies of creation, Allah Taãla commanded the Malaaikah to make Sajdah (prostration) to him (Nabi Aadam (Álayhis salaam). The superiority of man is well emphasised by the statement of Rasulullah (Sallallaahu Álayhi Wasallam): 'Allah created Aadam in His (Allah's) form.' Insha Allah, this Hadith will be explained in greater detail in some future issue of 'the Majlis'. Here it is sufficient to mention the interpretation of the authorities intelligence, sight, hearing, etc. These lofty attributes are located in that part of the human body called head. It is for this reason that Rasulullah (Sallallaahu Álayhi Wasallam) forbade striking or slapping the face of any human being or even an animal. In the Tafseer of the Qurãnic Aayat which permits husbands to beat wives in cases of necessity, it is said: 'The face shall not be slapped'. Explaining the reason for the prohibition of slapping the face, Imaam Nawawi (RA) says in his Sharhul Muslim, 'Because the face is the embodiment of man's beauty in addition to it being of sublime nature.' Sebagai gambaran Insaan's keunggulan atas segala pecies penciptaan, Allah Taãla memerintahkan Malaaikah untuk membuat Sajdah (sujud) kepadanya (Nabi Aadam (Álayhis salam). Keunggulan dari manusia itu juga ditegaskan oleh pernyataan Rasulullah (Sallallaahu Álayhi Wasallam): ' Allah menciptakan Aadam di-Nya (Allah) formulir. 'Insha Allah, Hadis ini akan dijelaskan secara lebih rinci dalam beberapa isu masa depan' di Majlis'. Ini cukup untuk menyebutkan tujuan dari pihak intelijen, mata, telinga, etc . Atribut mulia ini terletak di bagian dari tubuh manusia disebut kepala. Adalah untuk alasan ini bahwa Rasulullah (Sallallaahu Álayhi Wasallam) melarang memukul atau menampar wajah dari setiap manusia atau bahkan binatang. Dalam Tafseer dari Qurãnic Aayat izin kepada suami yang memukul istri dalam kasus kebutuhan, dikatakan: 'Permukaan tidak akan slapped'. menjelaskan alasan larangan menampar wajah, Imaam Nawawi (RA) mengatakan dalam Sharhul Muslim, 'Karena wajah adalah perwujudan dari keindahan manusia di samping itu kesejahteraan maha alam '.
THE LATAA-IF-E-SITTAH THE LATAA-JIKA-E-SITTAH
In man there are six metaphysical or non-material or spiritual faculties known as the Lataa-if-e-sittah. Dalam manusia terdapat enam metafisik atau non-materi atau rohani fakultas dikenal sebagai Lataa-jika-e-sittah. Two of these lofty faculties, viz. Dua angkuh fakultas ini, yaitu. Lateefah Khaafi and Lateefah Akhfa are located in the head. Lateefah Khaafi dan Lateefah Akhfa terletak di kepala. The Lateefah Akhfah is located in the centre of the brain while the location of Lateefah Khafi is between the eyebrows. Lateefah Akhfah yang terletak di pusat otak sementara lokasi Lateefah Khafi adalah antara alis. The functions of these faculties are the highest states of reflection and contemplation, progressing from the high state of Fana to Fanul Fana. Fungsi-fungsi dari fakultas ini adalah yang tertinggi menyatakan refleksi dan perenungan, maju dari keadaan Fana tinggi untuk Fanul Fana. These are spiritual or Roohani stages which shall not be discussed in this article. Ini adalah rohani atau Roohani tahapan yang tidak akan dibahas dalam artikel ini.
PATHWAY FOR QURÃN Jalan untuk QURÃN
In the Ahaadith, the following narration appears: Dalam Ahaadith, narasi muncul berikut:
'Verily, your mouths are pathways of the Qurãn, therefore purify your mouths with Miswaak'. 'Sesungguhnya, Anda mulutnya adalah jalur dari Quran, sehingga Anda membersihkan mulutnya dengan Miswaak'.
The Makhaarij or places from whence Qurãnic huroof (letters) emanate are located in the mouth. Yang Makhaarij atau tempat dari mana Qurãnic huroof (huruf) muncul berada di mulut. The high Ibaadat of Tilaawat of the Qurãn shareef is effected via the mouth, hence the Hadith describes the mouth as the 'pathway of the Qurãn'. Since it is, literally speaking, the channel for the recitation of the Qurãn shareef, Rasulullah (Sallallaahu Álayhi Wasallam) emphasised much the maintainance of its purity. Tingginya Ibaadat dari Tilaawat dari Quran shareef yang dilakukan adalah melalui mulut, maka Hadis menjelaskan mulut sebagai 'jalan dari Quran'. Sejak itu, benar-benar berbicara, saluran untuk Tilawah dari Quran shareef, Rasulullah (Sallallaahu Álayhi Wasallam) menegaskan banyak pemeliharaan yang suci. The emphasis on the purity of the mouth could be gauged from the many times Rasulullah (Sallallaahu Álayhi Wasallam) would use the Miswaak everyday to clean his mouth. Penekanan pada kemurnian dari mulut dapat gauged dari banyak kali Rasulullah (Sallallaahu Álayhi Wasallam) akan menggunakan Miswaak sehari-hari untuk membersihkan mulutnya. The practice of Miswaak is strongly stressed by the Shariáh. Praktek Miswaak sangat ditekankan oleh Syariah. In one Hadith, Rasulullah (Sallallaahu Álayhi Wasallam) said, 'When the servant of Allah uses the Miswaak and then performs Salaat, an angel stands behind him, listening attentively to the recitation of the Qurãn. Dalam satu Hadis, Rasulullah (Sallallaahu Álayhi Wasallam) berkata, 'Bila hamba Allah menggunakan Miswaak dan kemudian melakukan Salaat, seorang malaikat berdiri di belakang dia, mendengarkan untuk Tilawah perhatian dari Quran. The angels draws closer and closer to the reciter and places his mouth on the mouth of the reciter. Malaikat menarik lebih dekat dan lebih dekat ke tempat tukang deklamasi dan mulutnya pada mulut dari tukang deklamasi. Thus every word emanating from the mouth of the Musalli enters the angel's mouth. Dengan demikian setiap kata yang dipancarkan dari mulut yang Musalli memasuki malaikat mulut. Therefore, maintain your mouth pure and clean for the Qurãn.' Oleh karena itu, menjaga mulut Anda murni dan bersih untuk Quran. "
ZIKRULLAH ZIKRULLAH
The actual purpose underlying the creation of man is Zikrullah or the remembrance of Allah Taãla. Sebenarnya yang melandasi tujuan penciptaan manusia adalah Zikrullah atau mengingat Allah Taãla. Rasulullah (Sallallaahu Álayhi Wasallam) ordered Muslims to maintain their tongues fresh with the Zikr of Allah Taãla. Rasulullah (Sallallaahu Álayhi Wasallam) Muslim diperintahkan untuk menjaga lidah mereka segar dengan Zikr Allah Taãla.
The facts mentioned above will indicate that Insaan is Ashraful Makhlukaat (the noblest of creation) and the noblest part of his body is his head which is the location for lofty faculties and attributes which earn for him the designation of 'the form of Allah'. Fakta yang disebutkan di atas akan menunjukkan bahwa Insaan adalah Ashraful Makhlukaat (yang noblest penciptaan) dan noblest bagian dari tubuhnya adalah kepalanya yang merupakan lokasi untuk angkuh fakultas dan atribut yang kepadanya untuk mendapatkan gelar dari 'bentuk Allah'. In order that he maintains his lofty rank and progresses continuously towards loftier mansions and closer Divine Proximity, it is essential that man exercises restraint over his physical and animal qualities. Dalam rangka mempertahankan bahwa dia itu angkuh peringkat dan terus berlangsung terhadap loftier gedung apartemen dan dekat ilahi Jarak, adalah penting bahwa manusia itu atas penahanan latihan fisik dan kualitas hewan. If he fails in this respect, he will descend to a level below the lowly beasts. Jika ia gagal dalam hal ini, dia akan turun ke tingkat rendah di bawah binatang. Allah Taãla has endowed man with intelligence, will-power and shame. Taãla Allah telah endowed manusia dengan kecerdasan, dan akan kuasa-malu. He must employ these attributes to subdue his animal and carnal desires and refrain from indulgence in the excesses of lust. Dia harus menggunakan atribut ini untuk menundukkan binatang dan jasmani itu dan hentikan keinginan dari pengampunan di ekses dari nafsu. If he fails in this achievement he will annihilate himself spiritually and degenerate to sub-animal levels. Jika ia gagal dalam pencapaian ini ia akan menghapuskan dirinya rohani dan merosot ke tingkat sub-binatang.
The sublimity of Islam is of such a lofty degree that it exhorts its adherence to adopt dignity, deportment and propriety in even sexual relationship. Yang keagungan Islam tersebut adalah yang mahamulia derajat yang exhorts ketaatan yang mengangkat martabat, sikap dan kepatutan, bahkan dalam hubungan seksual. Rasulullah (Sallallaahu Álayhi Wasallam) advised his Ummah to abstain from total nudity when indulging in sex and not to behave 'like asses'. Rasulullah (Sallallaahu Álayhi Wasallam) menyarankan kepada umat Tidak dari total ketelanjangan ketika usaha jenis kelamin dan tidak untuk bertingkah 'seperti menilai'. Since Islam is a culture of transcendental values calculated to ensure maximum remembrance of Allah Taãla, a Muslim should not debase himself to a sub-animal level by resorting to the vile practice of oral sex. Sejak Islam adalah nilai-nilai budaya teramat dihitung untuk memastikan maksimum Allah Taãla, seorang Muslim harus tidak merendahkan martabat dirinya ke tingkat sub-binatang oleh resorting ke kumuh praktik seks oral.
The mouth of Insaan is the pathway of the Qurãn, his tongue has been commanded to remain fresh with Zikrullah; his mouth is situated in the noblest part of his body; the functions of his mouth are noble and lofty; his mouth is a passageway for transference of the recited Qurãn into the mouth of the listening angel. Mulut Insaan adalah jalan dari Quran, lidah itu telah diperintahkan untuk tetap segar dengan Zikrullah; mulutnya terletak di noblest bagian dari tubuhnya; fungsi dari mulutnya yang mulia dan agung; mulutnya adalah jalan untuk peralihan dari Al Qur'an Quran ke dalam mulut yang mendengar malaikat. He cannot, therefore, debase and dishonour himself so disgracefully by resorting to the revolting practice of oral sex. Dia tidak bisa, karena itu, nilai dan aib dirinya sehingga bersih oleh resorting ke memuakkan praktik seks oral. A Muslim should not dishonour that head and face which the Shariáh of Islam commands to be honoured. Seorang Muslim harus tidak menolak bahwa kepala dan wajah yang Syariah Islam perintah yang akan dimuliakan. Allah Taãla honoured the human head with noble qualities, the highest being the Noor of Aql, but man debases that lofty part of his body by indulging in an act of bestiality not even committed by the lowly beasts. Allah Taãla dimuliakan kepala manusia dengan kualitas mulia, yang tertinggi menjadi Noor dari Aql, tetapi manusia yang angkuh debases bagian dari tubuhnya dengan usaha dari perbuatan kebinatangan bahkan tidak dilakukan oleh binatang yang rendah. It does not behove man in general, and a Muslim in particular to degrade himself in this manner. Ia tidak harus manusia secara umum, dan Islam khususnya untuk merendahkan dirinya dengan cara ini.
The Mu'min's link with Allah Taãla is so strong or ought to be so strong that the Shariáh has prescribed a particular Duá to be recited even when a man approaches his wife for sexual relations. Mu'min yang's link dengan Allah Taãla sangat kuat atau patut begitu kuat bahwa telah Syariah Dua resep tertentu yang akan Al Qur'an bahkan ketika seorang laki-laki pendekatan istrinya untuk hubungan seksual. Even at the moment of reaching climax and ejaculation, the Muslim is required to read in his mind (without moving the lips) a special Duá so that he remains protected from any Shaitaani interference. Bahkan di saat mencapai puncak dan seruan, Muslim yang diperlukan untuk membaca di pikiran (tanpa bergerak, bibir) khusus Dua sehingga ia tetap terlindungi dari gangguan apapun Shaitaani. We learn from the Hadith of Rasulullah (Sallallaahu Álayhi Wasallam) that Shaytaan attempts to interfere with man even while he indulges in lawful sex, hence the wording of the special Duá for this occasion is: 'O Allah! Kami belajar dari Hadis dari Rasulullah (Sallallaahu Álayhi Wasallam) yang mencoba untuk Shaytaan terganggu dengan manusia bahkan ketika ia indulges di halal seks, maka kata dari Dua khusus untuk acara ini adalah: 'Ya Allah! Protect us from Shaytaan and protect the offspring you grant us from Shaytaan'. Melindungi kami dari Shaytaan dan melindungi anak Anda hibah dari kami Shaytaan '.
Allah Taãla has honoured man highly, hence the Qurãn says, 'Verily, we have honoured the sons of Aadam.' Allah telah Taãla sangat menghormati manusia, maka Quran mengatakan, 'Sesungguhnya, kami menghormati anak-anak Aadam'. He is therefore not allowed to debase himself with the bestial acts which even the lowly beasts do not commit. Dia karena itu, tidak diperbolehkan untuk merendahkan martabat dirinya dengan kejam perbuatan yang rendah bahkan binatang tidak komit.
The mouth is an honoured part of the physical body. Mulut menghormati merupakan bagian dari tubuh fisik. It is not a receptacle of impurity. Ini bukan barang dari kotoran. The Shariáh emphasises the maintainance of its purity. Syariah yang menekankan pemeliharaan yang suci. Even in the developing foetus, Allah Taãla has arranged for the maintainance of the purity of the mouth. Bahkan dalam pengembangan janin, Allah Taãla telah diatur dalam pemeliharaan kemurnian dari mulut. The umbilical cord connects the developing embryo to its mother. Tali pusat yang menghubungkan janin untuk mengembangkan induknya. It is the passageway in which exchange of nutrient and waste materials with the circulatory system of the mother takes place. Ini adalah jalan yang pertukaran gizi dan limbah bahan dengan sistem peredaran darah dari ibu terjadi. In man the umbilical cord arises at the navel below which is the location of the rebellious Nafs which reduces man to sub-animal levels if not restrained. Manusia dalam tali pusat muncul di pusat di bawah ini yang merupakan lokasi dari lemak Nafs yang mengurangi manusia ke tingkat sub-binatang jika tidak terkendali. Why does Allah Taãla not create the foetus with the umbilical cord attached to its mouth so that its nutrition reaches it in the normal way, viz. Via the mouth? Mengapa Allah tidak menciptakan Taãla janin dengan tali pusat terlampir ke muaranya sehingga para gizi dalam mencapai seperti biasa, yakni. Via mulut? Right until the very last moments prior to its emergence into the external world, the baby's nutrition is via the umblical cord. Kanan sangat sampai saat terakhir sebelum para munculnya ke dunia luar, bayi gizi adalah melalui umblical kabelnya. Immediately on reaching the outside world its nourishment reaches it from the mouth. Segera pada mencapai dunia luar yang mencapai makanan dari mulut. Since the umbilical cord is also the passageway for impure waste matter, its connection is near to the location of the lowly nafs. Sejak tali pusat juga merupakan jalan yang keji untuk masalah sampah, dengan sambungan di dekat lokasi yang rendah nafs. The mouth has thus been guarded against impurities. Mulut telah dilakukan sehingga berhati-hati terhadap impurities.
The facts presented in this article should be sufficient to convey to Muslims that their Imaan and the spirit of the teachings of Islam do not permit them to grovel in the dregs of debasement and perpetrate moral injustice by utilising the mouth for deriving sexual pleasure. Fakta-fakta yang disajikan dalam artikel ini harus cukup untuk menyampaikan kepada Muslim yang mereka Imaan dan semangat ajaran Islam tidak mengizinkan mereka untuk diri dalam ampas dari penurunan nilai moral dan melakukan ketidakadilan dengan memanfaatkan mulut untuk deriving kenikmatan seksual. This is not the function of the mouth. Ini bukan fungsi dari mulut. It is a misappropriation of an amaanat (trust). Ini merupakan sebuah penyalahgunaan amaanat (kepercayaan). All parts of the body are Amaanat which have to be utilised in accordance with the instructions of Allah Taãla. Semua bagian tubuh yang Amaanat yang harus digunakan sesuai dengan petunjuk Allah Taãla. Such contamination and moral pollution as entailed by oral sex are most unbecoming the dignity and rank of man, especially if the Insaan appears to be a follower of the illustrious Shariáh of Muhammad (Sallallaahu Álayhi Wasallam). Seperti kontaminasi pencemaran dan moral sebagai entailed lisan oleh seks yang paling tdk peringkat dan martabat manusia, terutama jika Insaan akan ikut yang agung bagi Muhammad (Sallallaahu Álayhi Wasallam). Allah Taãla states in the Noble Qurãn, 'Verily, Allah loves those who purify themselves.' Taãla Allah menyatakan dalam Noble Quran, "Sesungguhnya Allah menyukai orang-orang yang bersih."
Extracted from 'The Majlis' Vol. Diambil dari 'The Majlis' Vol. 6 No. 8 6 No 8
And Allah Taãla Knows Best. Dan Allah mengetahui Taãla terbaik.
Was salaam Apakah salam
Yours faithfully, Anda setia,
Mufti Ebrahim Desai Mufti Ebrahim Desai
FATWA DEPT. Fatwa DEPT.
Moulana Ahmad Kathrada Moulana Ahmad Kathrada
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Fatwa on Oral Sex
By Mufti Ebrahim Desai, Darul Ifta, Madrasah In'aamiyyah, Camperdown, South Africa

Oral sex between a husband and wife is considered as Makruh Tahrimi by the jurists, since there is strong possibility that by ejaculation, Mazi (semen) comes out and enters the mouth of the partner. There is consensus amongst the Fuqahaa that Mazi is Najis (impure)
ORAL SEX
Man has been created as a bearer of high and noble attributes. In him he mirros the attributes of divinity (Sifaat-e-Ilaahiyya) such as life, knowledge, power, will, sight, hearing, speech, love, etc. In the authoritative Tafseer of the aforementioned Aayat, it is said that Insaan (man) has been adorned with the Noor of Aql (the light of intelligence). This celestial faculty of intelligence creates in Insaan the capacity for the manifestation of the lofty and divine attributes of Allah Taãla. By virtue of the Noor of Aql man becomes incandescent by being a mirror for these lofty attributes and manifestation (Tajalliyaat-e-Zilliyah and Sifaat-e-Zaatiyyah). As a direct consequence of this lofty pedestal which Insaan occupies in the Divine Scheme, the mantle of Khilaafah (vicegerency) has been conferred on him. Stating this fact, the Qurãn declares: 'Verily I shall be creating on earth a Khaleefah.'
In the Tafseer of the Aayat mentioned at the beginning, it is also said that in relation to all the species of life, man has been endowned with the most beautiful form. All other animals have been created in a lowly form with their heads downwards. Their faces constantly pointing downwards to the earth indicate their low rank in relation to man. In contrast, man has been created upright and he eats his food by means of raising it with his hands unlike the lowly beasts with faces downwards.
HIS DEBASEMENT
In the Tafseer of the Aayat, it is said that when man willingly destroys his natural ability to progress to the pedestals of elevation, he degenerates and falls from his lofty mansion. He then falls to levels lower than the level of dogs, pigs and even Shayaateen.
SUPERIORITY
According to the authentic Tafaseer, prior to the creation of Aadam (Álayhis salaam), the Malaaikah (angels) entertained the opinion that Allah Taãla will not create any being superior to them. Allah Taãla negates this opinion of the Malaaikah by creating Aadam (Álayhis salaam) and making him a manifestation of divine attributes. To illustrate Insaan's superiority over all pecies of creation, Allah Taãla commanded the Malaaikah to make Sajdah (prostration) to him (Nabi Aadam (Álayhis salaam). The superiority of man is well emphasised by the statement of Rasulullah (Sallallaahu Álayhi Wasallam): 'Allah created Aadam in His (Allah's) form.' Insha Allah, this Hadith will be explained in greater detail in some future issue of 'the Majlis'. Here it is sufficient to mention the interpretation of the authorities intelligence, sight, hearing, etc. These lofty attributes are located in that part of the human body called head. It is for this reason that Rasulullah (Sallallaahu Álayhi Wasallam) forbade striking or slapping the face of any human being or even an animal. In the Tafseer of the Qurãnic Aayat which permits husbands to beat wives in cases of necessity, it is said: 'The face shall not be slapped'. Explaining the reason for the prohibition of slapping the face, Imaam Nawawi (RA) says in his Sharhul Muslim, 'Because the face is the embodiment of man's beauty in addition to it being of sublime nature.'
THE LATAA-IF-E-SITTAH
In man there are six metaphysical or non-material or spiritual faculties known as the Lataa-if-e-sittah. Two of these lofty faculties, viz. Lateefah Khaafi and Lateefah Akhfa are located in the head. The Lateefah Akhfah is located in the centre of the brain while the location of Lateefah Khafi is between the eyebrows. The functions of these faculties are the highest states of reflection and contemplation, progressing from the high state of Fana to Fanul Fana. These are spiritual or Roohani stages which shall not be discussed in this article.
PATHWAY FOR QURÃN
In the Ahaadith, the following narration appears:
'Verily, your mouths are pathways of the Qurãn, therefore purify your mouths with Miswaak'.
The Makhaarij or places from whence Qurãnic huroof (letters) emanate are located in the mouth. The high Ibaadat of Tilaawat of the Qurãn shareef is effected via the mouth, hence the Hadith describes the mouth as the 'pathway of the Qurãn'. Since it is, literally speaking, the channel for the recitation of the Qurãn shareef, Rasulullah (Sallallaahu Álayhi Wasallam) emphasised much the maintainance of its purity. The emphasis on the purity of the mouth could be gauged from the many times Rasulullah (Sallallaahu Álayhi Wasallam) would use the Miswaak everyday to clean his mouth. The practice of Miswaak is strongly stressed by the Shariáh. In one Hadith, Rasulullah (Sallallaahu Álayhi Wasallam) said, 'When the servant of Allah uses the Miswaak and then performs Salaat, an angel stands behind him, listening attentively to the recitation of the Qurãn. The angels draws closer and closer to the reciter and places his mouth on the mouth of the reciter. Thus every word emanating from the mouth of the Musalli enters the angel's mouth. Therefore, maintain your mouth pure and clean for the Qurãn.'
ZIKRULLAH
The actual purpose underlying the creation of man is Zikrullah or the remembrance of Allah Taãla. Rasulullah (Sallallaahu Álayhi Wasallam) ordered Muslims to maintain their tongues fresh with the Zikr of Allah Taãla.
The facts mentioned above will indicate that Insaan is Ashraful Makhlukaat (the noblest of creation) and the noblest part of his body is his head which is the location for lofty faculties and attributes which earn for him the designation of 'the form of Allah'. In order that he maintains his lofty rank and progresses continuously towards loftier mansions and closer Divine Proximity, it is essential that man exercises restraint over his physical and animal qualities. If he fails in this respect, he will descend to a level below the lowly beasts. Allah Taãla has endowed man with intelligence, will-power and shame. He must employ these attributes to subdue his animal and carnal desires and refrain from indulgence in the excesses of lust. If he fails in this achievement he will annihilate himself spiritually and degenerate to sub-animal levels.
The sublimity of Islam is of such a lofty degree that it exhorts its adherence to adopt dignity, deportment and propriety in even sexual relationship. Rasulullah (Sallallaahu Álayhi Wasallam) advised his Ummah to abstain from total nudity when indulging in sex and not to behave 'like asses'. Since Islam is a culture of transcendental values calculated to ensure maximum remembrance of Allah Taãla, a Muslim should not debase himself to a sub-animal level by resorting to the vile practice of oral sex.
The mouth of Insaan is the pathway of the Qurãn, his tongue has been commanded to remain fresh with Zikrullah; his mouth is situated in the noblest part of his body; the functions of his mouth are noble and lofty; his mouth is a passageway for transference of the recited Qurãn into the mouth of the listening angel. He cannot, therefore, debase and dishonour himself so disgracefully by resorting to the revolting practice of oral sex. A Muslim should not dishonour that head and face which the Shariáh of Islam commands to be honoured. Allah Taãla honoured the human head with noble qualities, the highest being the Noor of Aql, but man debases that lofty part of his body by indulging in an act of bestiality not even committed by the lowly beasts. It does not behove man in general, and a Muslim in particular to degrade himself in this manner.
The Mu'min's link with Allah Taãla is so strong or ought to be so strong that the Shariáh has prescribed a particular Duá to be recited even when a man approaches his wife for sexual relations. Even at the moment of reaching climax and ejaculation, the Muslim is required to read in his mind (without moving the lips) a special Duá so that he remains protected from any Shaitaani interference. We learn from the Hadith of Rasulullah (Sallallaahu Álayhi Wasallam) that Shaytaan attempts to interfere with man even while he indulges in lawful sex, hence the wording of the special Duá for this occasion is: 'O Allah! Protect us from Shaytaan and protect the offspring you grant us from Shaytaan'.
Allah Taãla has honoured man highly, hence the Qurãn says, 'Verily, we have honoured the sons of Aadam.' He is therefore not allowed to debase himself with the bestial acts which even the lowly beasts do not commit.
The mouth is an honoured part of the physical body. It is not a receptacle of impurity. The Shariáh emphasises the maintainance of its purity. Even in the developing foetus, Allah Taãla has arranged for the maintainance of the purity of the mouth. The umbilical cord connects the developing embryo to its mother. It is the passageway in which exchange of nutrient and waste materials with the circulatory system of the mother takes place. In man the umbilical cord arises at the navel below which is the location of the rebellious Nafs which reduces man to sub-animal levels if not restrained. Why does Allah Taãla not create the foetus with the umbilical cord attached to its mouth so that its nutrition reaches it in the normal way, viz. Via the mouth? Right until the very last moments prior to its emergence into the external world, the baby's nutrition is via the umblical cord. Immediately on reaching the outside world its nourishment reaches it from the mouth. Since the umbilical cord is also the passageway for impure waste matter, its connection is near to the location of the lowly nafs. The mouth has thus been guarded against impurities.
The facts presented in this article should be sufficient to convey to Muslims that their Imaan and the spirit of the teachings of Islam do not permit them to grovel in the dregs of debasement and perpetrate moral injustice by utilising the mouth for deriving sexual pleasure. This is not the function of the mouth. It is a misappropriation of an amaanat (trust). All parts of the body are Amaanat which have to be utilised in accordance with the instructions of Allah Taãla. Such contamination and moral pollution as entailed by oral sex are most unbecoming the dignity and rank of man, especially if the Insaan appears to be a follower of the illustrious Shariáh of Muhammad (Sallallaahu Álayhi Wasallam). Allah Taãla states in the Noble Qurãn, 'Verily, Allah loves those who purify themselves.'
Extracted from 'The Majlis' Vol. 6 No. 8
And Allah Taãla Knows Best.
Was salaam
Yours faithfully,
Mufti Ebrahim Desai
FATWA DEPT.
Moulana Ahmad Kathrada
ADMINISTRATOR