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than his wife, Umm Usayd. She had soaked some dates in milk in a stone pot overnight. When the Prophet
(s.a.w.s.) had finished his meal, she mashed the dates and brought the drink to him.
Shaikh al-Islâm Ibn Hajar commented that, “From this hadith we conclude that a woman is permitted to
serve her husband and his male visitors, just as the husband is permitted to serve his wife. It is evident that
her serving the visitors is allowed only if there is no fear of temptation and if she is properly dressed; if the
wife is not properly dressed (as is the case with a majority of women in our time) her appearing in front of
men is haram.”
Sexual Perversion: A Major Sin
We must be aware that in regulating the sexual drive Islâm has prohibited not only illicit sexual relations and
all ways which lead to them, but also the sexual deviation known as homosexuality. This perverted act is a
reversal of the natural order, a corruption of man’s sexuality, and a crime against the rights of females. (The
same applies equally in the case of female homosexuality. (Trans.))
The spread of this depraved practice in a society disrupts its natural life pattern and makes those who
practice it slaves to their lusts, depriving them of decent taste, decent morals, and a decent manner of living.
The story of the people of the prophet Lut (Lot) as narrated in the Qur‘ân should be sufficient for us. Lut’s
people were addicted to this shameless depravity, abandoning natural, pure, lawful relations with women in
the pursuit of this unnatural, foul and illicit practice. That is why their prophet, Lut (s.a.w.s.), told them, What!
Of all creatures, do you approach males and leave the spouses whom your Rabb has created for you?
Indeed, you are people transgressing (all limits)! (26: 165-166)
The strangest expression of these people’sperversity of nature, lack of guidance, depravity of morals, and
aberration of taste was their attitude toward the guests of the prophet Lut (s.a.w.s.) who were angels of
punishment in human form sent by Allâh to try these people and to expose their perversity. The Qur‘ân
narrates the story thus: And when Our messengers came to Lut, he was grieved on their account and did not
know how to protect them. He said, ‘This is a day of distress.’ And his people, who had long since been
practicing abominations, came rushing toward him. He said, ‘O my people, here are my daughters. They are
purer for you, so fear Allâh and do not disgrace me in front of my guests. Is there not a single upright man
among you?‘ They said, ‘Thou knowest well that we have no right to thy daughters, and certainly thou
knowest what we want.’ He said, ‘If only I had strength to resist you or had some powerful support!‘ Said (the
angels) ‘O Lut, truly, we are messengers of thy Lord; they shall not reach thee....’(11:77-81)
The jurists of Islâm have held differing opinions concerning the punishment for this abominable practice.
Should it be the same as the punishment for fornication, or should both the active and passive participants
be put to death? While such punishments may seem cruel, they have been suggested to maintain the purity
of the Islâmic society and to keep it clean of perverted elements.
A Ruling Concerning Masturbation
The pressing need to relieve himself of sexual tension may drive a young man to masturbation.
The majority of scholars consider it haram. Imam Malik bases his judgement on the verse, Those who guard
their sexual organs except with their spouses or those whom their right hands possess, for (with regard to
them) they are without blame. But those who crave something beyond that are transgressors, (23:5-7)
arguing that the masturbator is one of those who “crave something beyond that.”
On the other hand, it is reported that Imam Ahmad Ibn Hanbal regarded semen as an excretion of the body
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like other excrete and permitted its expulsion as blood letting is permitted. Ibn Hazm holds the same view.
However, the Hanbali jurists permit masturbation only under two conditions: first, the fear of committing
fornication or adultery, and second, not having the means to marry.
We are inclined to accept the opinion of Imam Ahmad in a situation in which there is sexual excitation and
danger of committing the haram. For example, a young man has gone abroad to study or work, thereby
encountering many temptations which he fears he will be unable to resist, may resort to this method of
relieving sexual tension provided he does not do it excessively or make it into a habit.
Yet better than this is the Prophet’s advice to the Muslim youth who is unable to marry, namely, that he seek
help through frequent fasting, for fasting nurtures will-power, teaches control of desires, and strengthens the
fear of Allâh. The Prophet (s.a.w.s.) said, Young men, those of you who can support a wife should marry, for
it keeps you from looking at women (lit., lowers your gaze) and preserves your chastity; but those who
cannot should fast, for it is a means of cooling sexual passion. (Compiled by al-Bukhâri.)
No Monasticism in Islâm
The stand of Islâm is, on the one hand, against sexual license; consequently‘ it prohibits fornication and
adultery, and blocks all ways leading to them. On the other hand, Islâm is also against suppressing the
sexual urge; accordingly, it calls people toward marriage, prohibiting renunciation and castration.
(Renunciation means remaining celibate and renouncing worldly activity for the sake of devoting oneself to
the worship of God. Castration denotes suppressing sexua1 desire by removing the testicles.)
As long as he possesses the means to marry, the Muslim is not permitted to refrain from marriage on the
grounds that he has dedicated himself to the service or the worship of Allâh and to a life of monasticism and
renunciation of the world.
The Prophet (s.a.w.s.) noted a tendency toward monasticism among some of his Companions. Declaring
this to be a deviation from the straight path of Islâm and a rejection of his sunnah (recommended practice),
he thereby rid Islâm’s conceptual framework of such a Christian notion. Abû Qulabah narrated “Some of the
Companions of the Prophet (s.a.w.s.) decided to relinquish the world, forsake their wives, and become like
monks. The Prophet (s.a.w.s.) told them with asperity, People before you perished because of their
asceticism; they made excessive demands on themselves until Allâh brought hardships on them: you can
still see a few of them remaining in monasteries and temples. Then worship Allâh and do not associate
anything with Him, perform the hajj and the ‘umrah, be righteous, and all affairs will be set right for you.”
(Reported by ‘Abdur Razzaq, Ibn Jarir, and Ibn al-Mundhir.)
Abû Qulabah said the following verse was revealed concerning them: O you who believe! Do not make
haram the good of things which Allâh has made halal for you, and do not transgress; indeed, Allâh does not
like transgressors. (5:90 (87)) Mujahid narrated, “Some people, including ‘Uthman ibn Maz‘un and ‘Abdullah
ibn ‘Umar, intended to renounce their wives, castrate themselves, and wear coarse clothing. Then the above
verse and the verse following it were revealed.” (Reported by Ibn Jarir in his Tafsir.)
It is Compiled by al-Bukhâri and others that three people came to the Prophet’s wives and asked how the
Prophet (s.a.w.s.) conducted his worship. When they were told about it, they seemed to consider it but little,
saying, “What a difference there is between us and Allâh’s Messenger (s.a.w.s.), whose past and future sins
have been forgiven him by Allâh!” One of them said, “As for me, I will always pray during the night.” The
other said, “I will have nothing to do with women and will never marry.” When the Prophet (s.a.w.s.) heard
about this, he explained to them their error and deviation from the straight path, saying, I am the one who
fears Allâh the most among you, yet I fast and I break my fast, I pray and I sleep, and I marry women. He
who turns away from my sunnah has nothing to do with me.
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