MASTURBATION & OBLIGATORY BATH

MASTURBATION & OBLIGATORY BATH

THIS NOTE IS BASED ON: http://www.islamicweb.com/resources/masturbation.htM

It is very important to mention here that, a man and a woman may also have to perform obligatory bath if they do masturbation (self-abuse in order to attain sexual pleasure). Masturbation (for both men and women) is haraam (forbidden) in Islam based on the following evidence:

First from the Qur'aan:

Imam Shafi'i stated that masturbation is forbidden based on the following verses from the Qur'aan (interpretation of the meaning):

"And those who guard their chastity (i.e. private parts, from illegal sexual acts). Except from their wives or (the captives and slaves) that their right hands possess, - for them, they are free from blame. But whoever seeks beyond that, then those are the transgressors." 23.5-7 Here the verses are clear in forbidding all illegal sexual acts (including masturbation) except for the wives or that their right hand possess. And whoever seeks beyond that is the transgressor.

"And let those who find not the financial means for marriage keep themselves chaste, until Allah enriches them of His bounty." 24.33. This verse also clearly orders whoever does not have the financial means to marry to keep himself chaste and be patient in facing temptations (including masturbation) until Allah enriches them of His bounty.

Secondly, from the Sunnah of the Prophet  (peace be upon him):

Abdullaah ibn Mas'ood said, "We were with the Prophet while we were young and had no wealth whatsoever. So Allah's Messenger said, "O young people! Whoever among you can marry, should marry, because it helps him lower his gaze and guard his modesty (i.e. his private parts from committing illegal sexual intercourse etc.), and whoever is not able to marry, should fast, as fasting diminishes his sexual power." Bukhari:5066. The hadeeth orders men who are not able to marry to fast despite the hardship encountered in doing so, and not to masturbate despite the ease with which it can be done.

There are additional evidences that can be cited to support this ruling on masturbation, but due to the limited space we will not go through them here. Allah knows what is best and most correct.

As for curing the habit of masturbation, we recommend the following suggestions:

 1) The motive to seek a cure for this problem should be solely following Allah's orders and fearing His punishment.

 2) A permanent and quick cure from this problem lies in marriage as soon as the person is able, as shown in the Prophet's hadeeth.

 3) Keeping oneself busy with what is good for this world and the hereafter is essential in breaking this habit before it becomes second nature after which it is very difficult to rid oneself of it.

 4) Lowering the gaze (from looking at forbidden things such as pictures, movies etc.) will help suppress the desire before it leads one to commit the haraam (forbidden). Allah orders men and women to lower their gaze as shown in the following two verses and in the Prophet's hadeeth (interpretations of the meanings):

 "Tell the believing men to lower their gaze (from looking at forbidden things) and protect their private parts (from illegal sexual acts, etc.). That is purer for them. Verily, Allah is all-aware of what they do. And tell the believing women to lower their gaze (from looking at forbidden things) and protect their private parts (from illegal sexual acts, etc.)... " 24.30-31

 Allah's messenger said: "Do not follow a casual (unintentional) look (at forbidden things) with another look." Al-Tirmidhi 2777. This is a general instruction by the Prophet  to abstain from all that may sexually excite a person because it might lead him/her to commit the haraam (forbidden).

 5) Using one's available leisure time in worshipping Allah and increasing religious knowledge.

 6) Being cautious not to develop any of the medical symptoms that may result from masturbation such as weak eyesight, weak nervous system, and/or back pain. More importantly, feeling of guilt and anxiety that can be complicated by missing obligatory prayers because of the need to shower (ghusl) after every incidence of masturbation.

 7) Avoiding the illusion that some youth have that masturbation is permissible because it prevents them from committing illegal sexual acts such as fornication or even homosexuality.

 8) Strengthening one's willpower and avoiding spending time alone as recommended by the Prophet when he said "Do not spend the night alone" Ahmad 6919.

 9) Following the Prophet's aforementioned hadeeth and fast when possible because fasting will temper one's sexual desire and keep it under control. However, one should not overreact and swear by Allah not to return to the act because if one does not honor one's promise, one would be facing the consequences of not living up to one's oath to Allah. Also, note that medication to diminish one's sexual desire is strictly prohibited because it might permanently affect one's sexual ability.

 10) Trying to follow the Prophet's recommendation concerning the etiquette of getting ready for bed, such as reading well-known supplications, sleeping on the right side, and avoiding sleeping on the belly (the Prophet forbade sleeping on the belly).

11) Striving hard to be patient and chaste, because persistence will eventually, Allah willing, lead to attaining those qualities as second nature, as the Prophet explains in the following hadeeth:   "Whoever seeks chastity Allah will make him chaste, and whoever seeks help from none but Allah, He will help him, and whoever is patient He will make it easy for him, and no one has ever been given anything better than patience." Bukhari:1469.

12) Repenting, asking forgiveness from Allah, doing good deeds, and not losing hope and feeling despair are all prerequisites to curing this problem. Note that losing hope is one of the major sins punishable by Allah.

13) Finally, Allah is the Most Merciful and He always responds to whoever calls on Him. So, asking for Allah's forgiveness will be accepted, by His will.

PURITY IN ISLAM

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1. Purity & Cleanliness in Islam:

Types of purity in Islam:

a) Taharah Haqiqiyyah (Physical purity):

- al-Sunan al-Fithriyyah (Natural ways of physical purity: shaving the pubic hair, circumcision, plucking the armpit hairs, and cutting the nails)

- Purification from Najis:

- 3 methods of physical purification:

* The methods of purification from Mughallazhah (Heavy types of najis)

* The methods of purification from Mutawassithah (Middle types of najis)

* The methods of purification from Mukhaffafah (Light types of najis)

b) Taharah Hukmiyyah (Metaphysical purity):

- Wudhu’ (Ablution)

Definition

When ablution is recommended

The obligatory elements

The Sunan elements

- Obligatory baths

Definition

When obligatory bath is recommended

The obligatory elements

The Sunan elements

Q: What do purity and cleanliness mean in Islam?

A: Purity and cleanliness in Islam have a very comprehensive meaning that is to cleanse the human body, soul and mind.

“O Allâh! Forgive our sins, purify our hearts, and guard our chastity.” (Imam Ahmad).

Q: What do the Qur’an and the Sunnah say about purity?

A: According to the Qur’an and the Sunnah, only those people who try to cleanse themselves during the life of this world shall qualify for the everlasting bliss in the hereafter.

“Truly, Allah loves those who turn unto Him in repentance and He loves those who purify themselves” (2: 222).

“Purification is half of faith” (Muslim).

Q: How many types of purity in Islam?

A: There are two types of purity in Islam: Taharah Haqiqiyyah (Physical purity) and Taharah Hukmiyyah (Metaphysical purity) as the ultimate objective of all Islamic teachings is to cleanse the human body, soul, and mind.

Q: What does it mean by Taharah Haqiqiyyah (Physical purity)?

A: Taharah Haqiqiyyah (Physical purity) means the external purification by removing the filth using pure water from the garment, body, and place.

This also includes the natural ways of physical purity that is called al-Sunan al-Fithriyyah. The Prophet (pbuh) said: “The fitrah consists of five things: circumcision, trimming the moustache, cutting the nails, plucking the armpit hairs and shaving the pubic hairs” (Al-Bukhari and Muslim).

Q: Why are these five things being called al-Sunan al-Fithriyyah?

A: This is because, these five things are considered as the normal human natures in order to maintain personal health and hygiene.

Q: What does it mean by circumcision?

A: In the case of a man, circumcision means: cutting the skin on the tip of the penis until the entire glan becomes visible. In the case of a woman, it means: removing the prepuce of the clitoris (not the clitoris itself as some mistakenly assert).

Q: What is the legal ruling for circumcision? Is it obligatory?

A: Actually, Muslim countries differ over the issue of female circumcision; some countries sanction it, whereas others do not. Anyhow, it is not obligatory, whoever finds it serving the interest of his daughters should do it, and many Muslim scholars support this under the current circumstances in the modern world. But whoever chooses not to do, it is not considered to have committed a sin for it is mainly meant to dignify women as held by scholars. The Prophet (pbuh) said: “Do it (circumcision) mildly without extreme, for it is healthy for both man and woman”. This hadith maintains that circumcision is meant only to make woman be able

As for male circumcision, it is one of the obligatory practices in Islam. Scholars even hold that whoever finds that some Muslims have stopped practicing male circumcision should force them to revert to this Sunnah that characterizes the Muslim nation.

There are several scientific benefits of circumcision. For one thing, because the foreskin adds a larger surface area to the penis, the rate of infection can increase drastically, causing serious complications for people of all ages. Having it removed, however, drastically decreases the rate of infection. Moreover, during sexual intercourse, the foreskin and prepuce, which is the retractable piece of skin that covers the genitals, are prone to trauma, making it easier for harmful bacteria – such as the HIV virus, for instance – to enter the blood stream. Of course, as we all know, the HIV disease generally leads to AIDS which, at this point, is virtually incurable. Other proven medical benefits of circumcision include protection of the female partner against cancer of the cervix, protection against cancer of the penis and prevention of urinary tract infections.

Q: What are the Islamic legal rulings on cutting the nails, plucking the armpit hairs, and shaving the pubic hairs?

According to the Sunnah of the Prophet (pbuh) every adult Muslim, as a part of keeping his/her body clean, should cut the nails, remove the hair on her pubic area, and that which grows under his armpits. The nails and the hair may be removed through any method that one feels comfortable with. A person should not let the nails and the pubic and armpit hair grow for more than (around) forty days, as has been reported in a number of narratives ascribed to the Prophet (pbuh). The nails and the pubic and armpit hairs are the body parts which they are the most important to be removed, because they grow long and dirt gets trapped in the long nails and hairs.

           

Q: Other than the natural ways of purification, is there any other types of physical purification?

A: Yes, there are three types of physical purification from Najis (filth/impurity).

3 types of physical purification:

* The purification from Mughallazhah (Heavy types of najis): Dog and pig.

* The purification from Mutawassithah (Middle types of najis): Shit, blood, urine, vomit, alcoholic drinks, dead animal that cannot be eaten, discharges of vagina, etc.

* The purification from Mukhaffafah (Light types of najis): Urine of a baby boy who is two years old and below that do not eat except his mother’s breast milk.

Q: What are the methods to purify these 3 types of najis (filth)?

3 methods of physical purification:

* The methods of purification from Mughallazhah (Heavy types of najis)

1. Remove the najis from the place.

2. Wash the place with a mixture of soil and water, 1 time.

3. Wash some more with pure water, 6 times.

The place has been purified when the colour, smell, and taste of the najis has gone.

* The methods of purification from Mutawassithah (Middle types of najis)

1. Remove the najis from the place.

2. Wash the place with pure water until the colour, smell, and taste of the najis has gone.

The place has been purified when the colour, smell, and taste of the najis has gone.

* The methods of purification from Mukhaffafah (Light types of najis)

1. Remove the urine from the place using a cloth.

2. Sprinkle the place with pure water.

The place has been purified just by this sprinkle.

Q: It has been said that there are two types of purity in Islam: Taharah Haqiqiyyah (Physical purity) and Taharah Hukmiyyah (Metaphysical purity). Physical purity means to purify ourselves from the seen and physical filth. What about the metaphysical purity?

A: Metaphysical purity is a type of purity that has been ordered by Allah the Almighty. When we do metaphysical purity, it means we purify ourselves from the unseen filfth. As long as we do not do the metaphysical purity, we will have no purity to do certain acts of worship such as shalah (praying). There are two types of metaphysical purification that has been ordered by Allah the Almighty:

a) Wudhu’ (Ablution).

b) Obligatory bath.

If there is no water to perform ablution and obligatory bath, Allah the Almighty with His mercy has taught us tayammum to replace the ablution and obligatory bath.

Q: What does it mean by Wudhu’ (Ablution)?

 A: Ablution means to wash one’s face, hands until the elbow, lightly wipe the head, and wash the legs up to the ankles; as stated in the Qur’an: (al-Ma’idah: 6).

Q: What are the virtues of ablution?

A: Among the virtues of ablution are:

1. The ablution can remove the small sins (Malik, an-Nasa’I, Ibn Majah, and al-Hakim).

2. The ablution gives extra rewards (Abu Ya’la, al-Bazzar, and at-Thabrani).

3. The ablution raises the degree and place of a person (Muslim).

4. The ablution gives light and by that special light the believers are recognized in the Day of Judgment (Muslim).  

Q: What are the obligatory elements of ablution?

A: There are six obligatory elements:

1. Intention

2. Wash the face

3. Wash the hands until the arms

4. Lightly rub the head

5. Wash the feet up to the ankle

6. Follow the sequence (Hanafite’s school of mazhab does not make this obligatory)

Q: What are the Sunan elements of ablution?

A: 1. Mention the name of Allah at the beginning “Bismillaah” 2. Dental hygiene 3. Wash hands 3 times at the beginning 4. Rinse the mouth 3 times 5. Sniff and blow out the water 3 times 6. Repeat each washing 3 times 7. Begin with the right 8. Wipe the ears 9. Rub the parts while washing 10. Recite doa while washing and after the ablution.

Q: What are the times when ablution is being recommended?

A: 1. For every prayers (obligatory) 2. Thawaf the Kaabah (obligatory) 3. Touch the Qur’an (obligatory in the opinion of the majority but it is not obligatory if it is a book of Qur’anic translation) 4. Sleep (sunnah) 5. To remove a sexual impurity: if someone one to eat, drink, or have intercourse again (sunnah) 6. Renew the ablution in a state of purity (sunnah).

2. Obligatory baths

Q: What are the factors that make a person to have to perform an obligatory bath?

A: The factors for a person to perform an obligatory bath:

• Bath for sexual intercourse (it is known in Arabic as Janabah)

“When the two circumcised organs meet, then Ghusl (bath) is obligatory” (Muslim)

• Bath for discharge/ejaculation of mani (semen), accompanied by sexual pleasure whether asleep or awake  (it is known in Arabic as Janabah)

“If you are sexually defiled, purify (bath) yourselves” (5: 6)

• Bath for Haidh, Wiladah and  Nifas (for women only)

“Therefore, keep away from women during menses and go not unto them till they are purified (from menses and have taken an obligatory bath), and when they have purified themselves, then go in unto them as Allah has ordained for you” (2: 222)

• Bath for the dead body of any Muslim

It becomes obligatory to wash his body, since the Prophet (pbuh) ordered to do that (Two Shahihs)

• Bath for the new Muslim

The one who accepts Islam must perform bath, because when Thumamah al-Hanafi accepted Islam, the Prophet (pbuh) commanded him to perform an obligatory bath (Abdur Razzaq, and its basis is in the Two Shahihs).

Q: What are the obligatory elements of an obligatory bath?

A: The obligatory elements are:

1. Intention

2. Wash the entire body

3. Make sure that the water reaches all parts of the body

Q: What are the sunan elements of an obligatory bath?

A: The sunan elements are:

1. Mention the name of Allah at the beginning: “Bismillaah”

2. Dental hygiene

3. Take ablution before washing the entire body

THE ISSUES ON MENSES (HAIDH, NIFAS, & ISTIHADHAH)

THIS NOTE IS GIVEN TO ME BY A FRIEND WHICH IS WRITTEN BY A STUDENT, SO THERE MIGHT BE SOME MISTAKES, PLEASE CORRECT ANY MISTAKES IN THE COMMENT, THANKS & MAY ALLAH BLESS ALL OF US)

THE ISSUES ON HAIDH, NIFAS, AND ISTIHADHAH

A. ISSUES ON HAIDH

B. ISSUES ON NIFAS

C. LEGAL RULINGS ON HAIDH & NIFAS

D. ISSUES ON ISTIHADHAH

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A. ISSUES ON HAIDH

1. Definition of haidh

Menstruation (haiḍh) is that blood, which the womb of a mature female excretes naturally and that is not the result of any illness (istihadhah).

2. Age when haidh starts and ends

Majority of the scholars say that the earliest age for a girl to start having haidh is at 9 years old. (4 Mazhabs). Therefore, if a girl sees blood before 9, it is considered as istihadha and not haidh.

At what age does a woman get Menopause?

1. 55 years old (Abu Hanifah).

2. 60/62 years old (Syafi’e & Hanbali)

3. 70 years old (Maliki)

4. According to the ealier women in that family (some of Hanafiahs and Malikiyyahs)

5. No certain age for menopause as it is different according to different women (Hilali).

Effects of these different opinions are in these 2 cases:

a. If the blood continue to come out although after the Menopause or years stated (55/60/62/70). Is it haidh or istihadhah?

b. If a woman get menopause and then after some times the blood comes out, is it haidh or istihadhah?

1. It is istihadha (Hanafi, Maliki, & Hanbali).

2. It is haidh (Syafi’e).

3. If the colour is red and black it is haidh, if the colour is not red and black it is istihadhah (some of Hanafi and Hanbali).

4. If the woman can recognize the blood is same like the blood during haidh, then it is haidh, if she do not know, she can see the doctor (Hilali).

3. The duration of haidh

The shortest duration:

1. One drop of blood but this is for ibadah (obligatory bath, solah, fasting etc.). For iddah the shortest duration is one day (Maliki).

2. One day and one night (Syafi’e and Hanbali).

3. 3 days 3 nights (Hanafi).

4. It is different according to different women. She can ask the doctor (Hilali).

The effect on these different opinions is: if the duration of the blood is less than the shortest duration then the woman must perform prayer and fast during Ramadhan, as it is considered as istihadhah.

The longest duration of haidh:

1. 10 days 10 nights (Hanafi).

2. 15 days (Maliki, Syafi’e, Hanbali).

The effect of these different opinions is: if the duration of the blood is more than the longest duration then the women must perform prayer and fast during Ramadhan, as it is considered as istihadhah.

4. The colours of haidh’s blood

Ijmak Fuqaha’ (All scholars agree) that the haidh’s blood is dark red.

The discharge of color—light red, yellow, muddy, green, or earthy—which a woman sees in the days of menstrual bleeding is considered menstrual discharge (haidh) and her menstruation will continue until the discharge is pure white or there is no discharge.

If discharge of color—light red, yellow, muddy, green, or earthy—which a woman sees NOT in the days of menstrual bleeding (haidh) is considered istihadhah.

5. The haidh starts at external skin of vagina or the cervix?

Once blood flows onto the external skin of the vagina (i.e., out of the inner lips), ḥaiḍh commences. This is irrespective of whether it flows out to the outer lips or not. If some cotton, a pad, or a tampon is inserted into the vagina whereby the blood cannot flow out, then as long as the blood remains in the vagina and no blood is seen on the outside of the cotton, menstruation has not commenced. When blood appears onto the inner lips of the vaginal opening (or on the external visible area of the inserted cotton wool), menstruation will commence from the time the blood is seen.

Example: If a woman inserted a piece of cotton or tissue in the internal vagina at night and in the morning she saw blood on the tissue, menstruation will be calculated from the time she saw the blood. It is disliked (makrūh) for a woman to use tampons or to insert anything into the inner vagina.

6. The purity between the haidh periods.  

If a day or more of purity falls within the 10/15-day period of menstruation, it will be [treated] as [continuously] flowing blood.

Example: A woman bleeds for three days and then does not see blood for two days. Then, she bleeds for one day; all six days will be considered menstruation. There is no maximum duration for purity. Hence, a woman will remain pure as long as she does not bleed, even if it extends to several months or years.

Another opinion of scholars about the legal rulings on women in Haidh and Nifas:

According to mazhab Hanbali, women in menses can enter the masjid if there is no other place to rest, to stay for protection, or to hear lectures, but she must take ablution or do tayammum and make sure that her blood will not spoil the masjid. (Hilali).

Another opinion from Sheik Saud al-Funaysan, former dean of Islamic law, al-Imam Islamic University in his Hukm Dukhûl al-Hâ’id wal-Junub al-Masjid li-Simâ` al-Durûs wal-Muhâdarât (Rules Governing the Menstruating Woman and the Sexually Defiled Entering a Mosque to Hear Lessons and Lectures).]

1. Reading Qur’an: A person in a state of Janabah differs in certain rulings from a woman in her menstrual cycle. For one thing, a person in a state of janabah [due to sexual ejaculation] cannot read the Quran. By contrast, the strongest view regarding a menstruating woman is that she can read the Qur’ân on sight or recite it from memorization. This is the official ruling issued by the permanent Committee for fatwa and Research in Saudi Arabia under the chairmanship of Sheikh Ibn Bâz. As for the hadîth prohibiting a menstruating woman from reading the Qur’ân, it is unauthentic. Ibn Hajar discusses all the chains of transmission for this hadîth in al-Talkhis al-Habîr and determines them to be weak. Ibn al-Qayyim does likewise in I`lâm al-Muwaqqi`în.

2. Fast: Another point of difference is that a person in a state of Janabah can fast while in that state, while a menstruating woman cannot fast.

Finally, a person in a state of Janabah can bathe and dispel that state at will. This is not the case for a menstruating woman. She has no control over when her menstruation begins and the period of her menstrual cycle can be protracted.

3. Entering Masjid: On the basis of what we have discussed, it is not right to prohibit menstruating women from entering the mosque to hear sermons and to attend lectures and classes and thereby receiving benefit. To prevent women from doing so means that they will be likely to forget what they have memorized of the Qur’ân. They will be prevented from seeking Islamic knowledge. Many talented women will be frustrated, disheartened and lose enthusiasm.

If a person who is in Janabah (a state of major ritual impurity) can enter the mosque out of necessity, then a menstruating woman has even more right to be able to do so. The legal axiom is that: “a need takes the legal status of a necessity when it is not fulfilled.” If we do not regard a woman’s seeking Islamic knowledge in the mosque to be a singular obligation upon her, then we must at least view it as a necessity in order to keep alive the message of the mosque for all Muslims. It is, at the very least, a legitimate need that takes the ruling same ruling as a necessity in Islamic Law.

If those who prohibit a menstruating woman from entering the mosque wish to argue that there is a danger of the mosque becoming soiled by menstrual blood, we would say that women today have far better means of keeping clean than they had at the time of the Prophet (peace be upon him). They protect themselves so perfectly at home, not to mention the mosque, that no matter how heavy the bleeding might be, their clothing never gets stained.

Nevertheless, since the time of the Prophet (peace be upon him) women suffering from incessant vaginal bleeding have been attending the mosques, even though they were not so perfectly protected from dripping blood.

This is according to the hadîth of `Âishah where she said: “One of the Prophet’s wives joined him in i`tikâf and she used to see blood and yellow spots. She had a bowl under her and would pray.” [Sahîh al-Bukhârî]

Ibn Hajar comments on this hadîth saying: “It indicates the permissibility of a woman suffering from perpetual vaginal bleeding to stay in the mosque and the validity of her i`tikâf and prayer and the permissibility of her being in the mosque with the impurity as long as long as she is secure from soiling the mosque. The same applies to any person with a perpetual condition of breaking his state of purity and a person with a bleeding wound.” [Fath al-Bârî]

Therefore, if the reason for preventing a menstruating woman from entering the mosque is to prevent the mosque from being soiled, then the same would have to apply to incessant vaginal bleeding. Our mosques today are not better than the mosque of Allah’s Messenger (peace be upon him). Indeed, the need of women today to seek Islamic knowledge and have means made available for them to do so is more pressing today than it was for the women among the Companions and the Mothers of the Believers.

HARTA PUSAKA (bahagian 3)

المسألة المشتركة

Masalah ini dinamakan المسألة المشتركة kerana para pewaris yang terdiri daripada adik-beradik si mati daripada sebelah ibu dan yang seibu dan sebapa, berkongsi harta pusaka dalam bahagian yang sama.

Contoh: Seorang wanita mati dan meninggalkan:

Suami

Ibu

Dua adik-beradik sebelah ibu

Dua adik-beradik seibu dan sebapa

Suami akan mendapat 1/2, ibu 1/6, dan adik-beradik seibu 1/3 (أصحاب الفروض[1].) Manakala, adik-beradik seibu dan sebapa tidak mendapat apa-apa kerana mereka merupakan عصبة[2].

Kes seperti ini telah berlaku pada zaman Umar ibn al-Khattab sebanyak dua kali. Pada kes kedua datang adik-beradik seibu sebapa mengadu dengan berkata: “Kami daripada ibu yang sama. Anggap saja ayah kami seekor himar atau batu!” Oleh itu, Umar r.a. segera berbincang dengan para Sahabat, kemudian memutuskan agar mereka semua berkongsi.

Ini bermakna: Suami akan mendapat 1/2, ibu 1/6, dan adik-beradik seibu dan adik-beradik seibu sebapa berkongsi dalam 1/3.

 

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[1]Orang yang telah ditetapkan bahagiannya yang tertentu. Pengiraan pusaka mesti didahulukan dengan bahagian أصحاب الفروض.

[2]Apabila terdapat ahli waris lain dia akan mendapat bakinya jika ada. Jika tiada baki, maka dia tidak mendapat apa-apa.