"I would like to ask a question which people have either shied away or have been afraid to discuss. I tried to look in some Islamic books but there is no clear guidance that I could find.

There are many married couples who are not sure about this but have not had the courage to ask including myself up until now. I would like to know what the Islamic shariah ruling is on the subject of sex between husband and wife. Is it permissible for the husband and wife to take or touch each others private parts in each others mouth?

I do hope that you will help with this.

ANSWER

In the name of Allah, Most Compassionate, Most Merciful,

Firstly, it should be understood that Islam is a religion of modesty and shame. It encourages its followers to be modest and not have the instincts of animals. Modesty is one of the things which distinguish a human being from an animal.

However, this should not prevent one from learning about matters relating to sexual behaviour. Then Sahaba (Allah be pleased with them) were never shy and ashamed in learning the truth. There are many incidents where the companions came to the Messenger of Allah (Allah bless him and give him peace) and inquired about matters relating to sex. Even the Prophet (Allah bless him & give him peace), despite being very modest and bashful by nature, did not feel ashamed to discuss matters regarding the do’s and don’ts of sexual relations.

To proceed with the answer to your question:

The issue of MouthAction is frequently asked. Many people shy away from it, whilst others regard discussing it offensive. However, those people who live in the “real” world will know the importance of mentioning this topic. Therefore, it is important to mention the Islamic perspective on MouthAction in detail.

There are certain acts which have been clearly prohibited in Shariah, that are:

1) Anal sex

Anal sex is strictly prohibited in Islam. There are many narrations of the Messenger of Allah (Allah bless him and give him peace) which emphasize this.

In a Hadith recorded by Imam an-Nasa’i and others, the Messenger of Allah (Allah bless him & give him peace) said:

“Allah will not look (with mercy) at the one that has anal sex with his wife” (meaning on the day of Qiyamah). (Sunan Nasa’i)

2) Sex during menstruation (Haidh)

The Qur’an has clearly and explicitly prohibited sexual intercourse during menstruation. Allah Most High says:

“They ask you (O Prophet) regarding menstruation. Say: It his hurtful and impure. So abstain from women (sexually) in menstruation.” (Sura al-Baqarah, V.222)

The above two things are clearly prohibited by the Qur’an and Sunnah. When books of Fiqh talk about what is lawful and what is not, they typically mention that a husband and wife may give pleasure to one another in any way they wish other than the above mentioned things.

Although not specific to sex, we can add the following:

1) Swallowing filth (sexual fluids of the wife or husband)

2) Needlessly getting filthy

These things are obvious as sexual fluids and filth is impure.

There are also certain acts which are disliked, but permissible, for example: Total nudity, excessive sexual intercourse, etc…

MouthAction

As far as MouthAction is concerned, there are two aspects to the issue. One being the moral aspect and the other the actual ruling regarding it in Islamic Law (meaning, to state whether it is Haram, Makruh or permissible).

With regards to the first aspect, there is no doubt that the act of MouthAction (in its full meaning) is a totally shameful act. The mouth which is used to recite the Dhikr of Allah, send Salutations on the blessed Messenger of Allah (Allah bless him and give him peace), recite the holy Qur’an and other things, can not be used for filthy and dirty things such as MouthAction, especially if it includes the filth entering the mouth.

This is more or less what the scholars of the Indo/Pak mention in there Fatawa books and (according to this humble servant), this is the aspect (moral) they are referring to.

As far as the second aspect is concerned, which is the Shariah ruling on MouthAction; this actually depends on what you really mean by MouthAction. The term “MouthAction” covers a wide range of activities, from just kissing the private parts to the actual swallowing of filth.

If “MouthAction” means to insert the male privates into the wife’s mouth to the extent that she takes in the filth, whether this filth is semen (Mani) or pre-ejaculatory fluid (Madhi), or the man takes the filth of the woman in his mouth, then this is not permissible. Taking the filth with all its forms in the mouth is unlawful. The fluids which come out are impure, thus make it impermissible to take it orally.

However, if the same act is practiced by using a condom (to prevent the sexual fluids entering the mouth) or the wife merely kisses her husband's privates and the husband kisses her privates and they avoid any areas where there is pre-ejaculatory fluid, then this should be (according to this humble servant and Allah knows best) permissible, although disliked.

It is mentioned in the famous Hanafi Fiqh reference book, and one regarded as a fundamental source in the school, al-Fatawa al-Hindiyya:

“If a man inserts his privates in his wife’s mouth, it is said that it is disliked (makruh), and others said that it is not disliked.” (al-Fatawa al-Hindiyya, 5/372)

This clear text from one of the major Hanafi books indicates that the scholars differed on the issue of inserting the privates in the wife’s mouth. According to some it was disliked whilst others totally permitted it. But it should be remembered that this is in the case when no sexual fluids enter the spouse’s mouth as mentioned in detail earlier. Due to the act being considered against the proper conduct of a Muslim, most scholars have held this practice to be disliked (even in the situation where one does not orally take the filth).

This is what I have on this particular subject. I thought that there was a genuine need to shed some light on it from an Islamic perspective. I hope I have been able to clear the queries people have had on this topic.

And Allah Knows Best

[Mufti] Muhammad ibn Adam
Darul Iftaa
Leicester , UK

Thnk u my Brother, u realy enlight me in a great deal

Ashiat39:
Thnk u my Brother, u realy enlight me in a great deal

U WLc. I'm a fellow sis btw

This is a really educating trend. Trends like this will be highly appreciated.

enieme:
U WLc. I'm a fellow sis btw

That is wonderful. I lov u my sister

enieme:
U WLc. I'm a fellow sis btw

That is wonderful. I lov u my sister

Ashiat39:

That is wonderful. I lov u my sister

Ma sha Allah. I love u Too sis for Allah's sake.

I can understand the wisdom. But the word filth is a bit dramatic.

Nubian113:
I can understand the wisdom. But the word filth is a bit dramatic.

the use of the word 'filth' is just an issue of semantics. 'impurities ' can be used instead butvtge same ruling appplies as semen and several other secretions are classified to be najis as they need to be washed off b4 one can engage on acts of worship and some do nulify ablution.

enieme:

the use of the word 'filth' is just an issue of semantics. 'impurities ' can be used instead butvtge same ruling appplies as semen and several other secretions are classified to be najis as they need to be washed off b4 one can engage on acts of worship and some do nulify ablution.

Hmmmm. I question the fact that that fluid is considered najis when it's not really. Scientifically any. I'm very uncomfortable with this branding of shame in our religion. A lot to be ashamed of... even simple natural things such as discharge. Haram police at work I say. Husband and wife relationship was made clear by that simple rule of no anal everything else is at your discretion. Its not nice to complicate simple things and hide away from the big pink elephant in the room. That's how I feel about this topic.

Nubian113:

Hmmmm. I question the fact that that fluid is considered najis when it's not really. Scientifically any. . I'm very uncomfortable with this branding of shame in our religion. A lot to be ashamed of... even simple natural things such as discharge. Haram police at work I say. Husband and wife relationship was made clear by that simple rule of no anal everything else is at your discretion. Its not nice to complicate simple things and hide away from the big pink elephant in the room. That's how I feel about this topic.

Even scientifically, filth is relative. For instance, salt is not an impurity. However, it becomes an impurity in pure water. Rice is not a weed. However, it becomes a weed in cocoa plantation.

Ordinarily, s*men is not a filth scientifically. However, it might become filth religiously when you turn it to pap or milk that you drink any time you have sex with your husband!

MrOlai:


Even scientifically, filth is relative. For instance, salt is not an impurity. However, it becomes an impurity in pure water. Rice is not a weed. However, it becomes a weed in cocoa plantation.

Ordinarily, s*men is not a filth scientifically. However, it might become filth religiously when you turn it to pap or milk that you drink any time you have sex with your husband!

Thank you. That's another way of looking at it. Ingestion isn't normally part of there's the few who choose to but most ppl don't ingest seamen. Seamen is very different to female fluids. So again. This is a whole lot of something over nothing. Again.

Nubian113:

Thank you. That's another way of looking at it. Ingestion isn't normally part of there's the few who choose to but most ppl don't ingest seamen. Seamen is very different to female fluids. So again. This is a whole lot of something over nothing. Again.

You're welcome.

Nubian113:



Hmmmm. I question the fact that that fluid is considered najis when it's not really. Scientifically any. I'm very uncomfortable with this branding of shame in our religion. A lot to be ashamed of... even simple natural things such as discharge. Haram police at work I say. Husband and wife relationship was made clear by that simple rule of no anal everything else is at your discretion. Its not nice to complicate simple things and hide away from the big pink elephant in the room. That's how I feel about this topic.

well, menstrual blood is also a fluid but we do get ' ashamed ' having it stainingbour dresses or even bed sheets without us washing it off right?
It's that same shame that makes us wash seamen off our body and vaginal fluid as well that makes us want to clean our clothes of it b4 praying.
Can u swallow someone else's sputum? I'm guessing u'd most p rolly answer no. It's the same with seamen and vaginal fluid with its Islamic ruling. these are callled excretions for a reaSon. seamen of course is useful in feotus formation just as the egg is. The unused egg is passed out as menstrual blooD. The unused semen too is cinsidered same as that egg. It becomes impure as the menstrual blood is.
it's not shame, it's modesty.

enieme:
"I would like to ask a question which people have either shied away or have been afraid to discuss. I tried to look in some Islamic books but there is no clear guidance that I could find.

There are many married couples who are not sure about this but have not had the courage to ask including myself up until now. I would like to know what the Islamic shariah ruling is on the subject of sex between husband and wife. Is it permissible for the husband and wife to take or touch each others private parts in each others mouth?

I do hope that you will help with this.

ANSWER

In the name of Allah, Most Compassionate, Most Merciful,

Firstly, it should be understood that Islam is a religion of modesty and shame. It encourages its followers to be modest and not have the instincts of animals. Modesty is one of the things which distinguish a human being from an animal.

However, this should not prevent one from learning about matters relating to sexual behaviour. Then Sahaba (Allah be pleased with them) were never shy and ashamed in learning the truth. There are many incidents where the companions came to the Messenger of Allah (Allah bless him and give him peace) and inquired about matters relating to sex. Even the Prophet (Allah bless him & give him peace), despite being very modest and bashful by nature, did not feel ashamed to discuss matters regarding the do’s and don’ts of sexual relations.

To proceed with the answer to your question:

The issue of MouthAction is frequently asked. Many people shy away from it, whilst others regard discussing it offensive. However, those people who live in the “real” world will know the importance of mentioning this topic. Therefore, it is important to mention the Islamic perspective on MouthAction in detail.

There are certain acts which have been clearly prohibited in Shariah, that are:

1) Anal sex

Anal sex is strictly prohibited in Islam. There are many narrations of the Messenger of Allah (Allah bless him and give him peace) which emphasize this.

In a Hadith recorded by Imam an-Nasa’i and others, the Messenger of Allah (Allah bless him & give him peace) said:

“Allah will not look (with mercy) at the one that has anal sex with his wife” (meaning on the day of Qiyamah). (Sunan Nasa’i)

2) Sex during menstruation (Haidh)

The Qur’an has clearly and explicitly prohibited sexual intercourse during menstruation. Allah Most High says:

“They ask you (O Prophet) regarding menstruation. Say: It his hurtful and impure. So abstain from women (sexually) in menstruation.” (Sura al-Baqarah, V.222)

The above two things are clearly prohibited by the Qur’an and Sunnah. When books of Fiqh talk about what is lawful and what is not, they typically mention that a husband and wife may give pleasure to one another in any way they wish other than the above mentioned things.

Although not specific to sex, we can add the following:

1) Swallowing filth (sexual fluids of the wife or husband)

2) Needlessly getting filthy

These things are obvious as sexual fluids and filth is impure.

There are also certain acts which are disliked, but permissible, for example: Total nudity, excessive sexual intercourse, etc…

MouthAction

As far as MouthAction is concerned, there are two aspects to the issue. One being the moral aspect and the other the actual ruling regarding it in Islamic Law (meaning, to state whether it is Haram, Makruh or permissible).

With regards to the first aspect, there is no doubt that the act of MouthAction (in its full meaning) is a totally shameful act. The mouth which is used to recite the Dhikr of Allah, send Salutations on the blessed Messenger of Allah (Allah bless him and give him peace), recite the holy Qur’an and other things, can not be used for filthy and dirty things such as MouthAction, especially if it includes the filth entering the mouth.

This is more or less what the scholars of the Indo/Pak mention in there Fatawa books and (according to this humble servant), this is the aspect (moral) they are referring to.

As far as the second aspect is concerned, which is the Shariah ruling on MouthAction; this actually depends on what you really mean by MouthAction. The term “MouthAction” covers a wide range of activities, from just kissing the private parts to the actual swallowing of filth.

If “MouthAction” means to insert the male privates into the wife’s mouth to the extent that she takes in the filth, whether this filth is semen (Mani) or pre-ejaculatory fluid (Madhi), or the man takes the filth of the woman in his mouth, then this is not permissible. Taking the filth with all its forms in the mouth is unlawful. The fluids which come out are impure, thus make it impermissible to take it orally.

However, if the same act is practiced by using a condom (to prevent the sexual fluids entering the mouth) or the wife merely kisses her husband's privates and the husband kisses her privates and they avoid any areas where there is pre-ejaculatory fluid, then this should be (according to this humble servant and Allah knows best) permissible, although disliked.

It is mentioned in the famous Hanafi Fiqh reference book, and one regarded as a fundamental source in the school, al-Fatawa al-Hindiyya:

“If a man inserts his privates in his wife’s mouth, it is said that it is disliked (makruh), and others said that it is not disliked.” (al-Fatawa al-Hindiyya, 5/372)

This clear text from one of the major Hanafi books indicates that the scholars differed on the issue of inserting the privates in the wife’s mouth. According to some it was disliked whilst others totally permitted it. But it should be remembered that this is in the case when no sexual fluids enter the spouse’s mouth as mentioned in detail earlier. Due to the act being considered against the proper conduct of a Muslim, most scholars have held this practice to be disliked (even in the situation where one does not orally take the filth).

This is what I have on this particular subject. I thought that there was a genuine need to shed some light on it from an Islamic perspective. I hope I have been able to clear the queries people have had on this topic.

And Allah Knows Best

[Mufti] Muhammad ibn Adam
Darul Iftaa
Leicester , UK

Anal sex, mouth action are merely vices that this porn individuals introduced and the fact that you watched porn you should know practising whatsoever is shown there clearly meant filth and dirts, but the Prophet permits uss to satisfy ourself with 'ANYTHING' when it comes to sex but those aforementioned are practiced that the porn individuals introduced we dnt need evidence to know it's wrong.

balash:


Anal sex, mouth action are merely vices that this porn individuals introduced and the fact that you watched porn you should know practising whatsoever is shown there clearly meant filth and dirts, but the Prophet permits uss to satisfy ourself with 'ANYTHING' when it comes to sex but those aforementioned are practiced that the porn individuals introduced we dnt need evidence to know it's wrong.

I don't think it has to do with pornograph. Individuals came up with those acts themselves As they do everyday.
if all sexual acts had to do with porn, then Muslims would probably only adopt missionary style.

enieme:

I don't think it has to do with pornograph. Individuals came up with those acts themselves As they do everyday.
if all sexual acts had to do with porn, then Muslims would probably only adopt missionary style.

Do you at least agree that Ana sex is inappropriate?

Empiree:
Do you at least agree that Ana sex is inappropriate?

yes of course , after all i posted the fatwa.

May Allah SWT forgive us our sins

enieme:

I don't think it has to do with pornograph. Individuals came up with those acts themselves As they do everyday.
if all sexual acts had to do with porn, then Muslims would probably only adopt missionary style.

Where they doing anal or mouth action in the 70s. It's just civilisations

BismiLLaah

Firstly, may Allah reward OP with good in this world and the hereafter for the benefits.

Secondly, the prohibition of anal sex and intercourse during menstruation are clear cut in the Sharia.

Thirdly, the matter of excessive intercourse needs evidence. Our spouses are "tilts for us so approach your tilts as you wish" as Allah explained in baqarah. The scholars say that the verse is general and means you can enjoy your spouse in any way and manner, therefore anyone who wishes to restrict this general permission should provide evidence for his restriction. And that is what the OP has done regarding the menstrual and anal intercourse. May Allah reward her with good.

Fourthly : the scholars are divided in the matter of MouthAction into two groups : the first say its a detested act while the second say its an outrightly permitted act.

I will mention the argument of the two schools of taught and each person should weigh the evidences and probably carry out more research on the matter before choosing one. it should not be based on desires.

The group which say its impermissible mention the following argument

1) It is known among animals and anyone who ponders on Islamic ruling will see the prohibition of imitating animals.

2) it was created and popular among the disbelievers and we have been prohibited from imitating them.

3) it involves exposing oneself to filthy materials such as semen,pre semen, urine, vaginal fluids etc
note; semen is not a najis (impurity) in the Sharia rather it is just a filth. The difference is that najis on your body invalidates your Solah e. g urine, pre semen, feaces but filth does not except that normal human inclination tends away from it eg saliva, semen mucus so your Solah is valid even if you have mucus on your body.

4) It was not known among the salaf

5) it involves dishonouring the face which is the most important part of the body. we use it for sujud especially the mouth for dhikr and Quran etc

The other scholars have given the following responses;

1) Intercourse is also known with animals, and it is not detested so why should this be also detested especially when Allah has given a general permission, restrictions should be with explicit texts.

2) The issue of intercourse is basically a mundane act, such as building houses or riding cars. Has anyone ever prohibited a particular architecture or car design because it is from the disbelievers?! So also this matter.

3) Kissing your wife's mouth even the deep kiss is permissible with evidence. And we all know that saliva is filth, so if kiss is permissible why should MouthAction not be. As for the vaginal fluids then they are pure though may be regarded as filth, so it takes the same rule as saliva.
As for pre semen, Then if it is not swallowed then it's fine. And this is the same for male and female.

4) The matter is not an act of worship basically, so why should it be restricted to the salaf. e.g using condoms is permissible but it wasn't known with the salaf. So it's only acts of worship that should not be established except by the way of the salaf.

5) All these are heresays and there is no straight evidence to prohibit it. The face is honoured, yes, but other parts too are used for sujood a
you don't say hand stimulation is Haram so why should this be?!

Personally, i see it as permissible but I have a personal lack of interest in it. But if a person does it I have no problem with it especially if the marriage is at stake because one of the spouses sees it as the 'perfect' intercourse because of his previous exposures before marriage.

However it must not involve swallowing of semen and should not be a substitute for the actual intercourse rather it should be to stimulate and serve as fore play.

Then no scholar of the past declared it as Haram, the most is that it is makrooh i.e you will be rewarded for leaving it for Allah's sake and will not be punished for doing it.

Haram means you will be punished for doing it and will be rewarded for leaving it for Allah's sake.

Allahumma solli alaa Muhammadin wa sallim.

ademoladeji:
May Allah SWT forgive us our sins

amin

balash:


Where they doing anal or mouth action in the 70s. It's just civilisations

anal sex is an imitation of homosexuality which dates as far back as the time of prpprophet Lut

Newnas:
BismiLLaah

Firstly, may Allah reward OP with good in this world and the hereafter for the benefits.

Secondly, the prohibition of anal sex and intercourse during menstruation are clear cut in the Sharia.

Thirdly, the matter of excessive intercourse needs evidence. Our spouses are "tilts for us so approach your tilts as you wish" as Allah explained in baqarah. The scholars say that the verse is general and means you can enjoy your spouse in any way and manner, therefore anyone who wishes to restrict this general permission should provide evidence for his restriction. And that is what the OP has done regarding the menstrual and anal intercourse. May Allah reward her with good.

Fourthly : the scholars are divided in the matter of MouthAction into two groups : the first say its a detested act while the second say its an outrightly permitted act.

I will mention the argument of the two schools of taught and each person should weigh the evidences and probably carry out more research on the matter before choosing one. it should not be based on desires.

The group which say its impermissible mention the following argument

1) It is known among animals and anyone who ponders on Islamic ruling will see the prohibition of imitating animals.

2) it was created and popular among the disbelievers and we have been prohibited from imitating them.

3) it involves exposing oneself to filthy materials such as semen,pre semen, urine, vaginal fluids etc
note; semen is not a najis (impurity) in the Sharia rather it is just a filth. The difference is that najis on your body invalidates your Solah e. g urine, pre semen, feaces but filth does not except that normal human inclination tends away from it eg saliva, semen mucus so your Solah is valid even if you have mucus on your body.

4) It was not known among the salaf

5) it involves dishonouring the face which is the most important part of the body. we use it for sujud especially the mouth for dhikr and Quran etc

The other scholars have given the following responses;

1) Intercourse is also known with animals, and it is not detested so why should this be also detested especially when Allah has given a general permission, restrictions should be with explicit texts.

2) The issue of intercourse is basically a mundane act, such as building houses or riding cars. Has anyone ever prohibited a particular architecture or car design because it is from the disbelievers?! So also this matter.

3) Kissing your wife's mouth even the deep kiss is permissible with evidence. And we all know that saliva is filth, so if kiss is permissible why should MouthAction not be. As for the vaginal fluids then they are pure though may be regarded as filth, so it takes the same rule as saliva.
As for pre semen, Then if it is not swallowed then it's fine. And this is the same for male and female.

4) The matter is not an act of worship basically, so why should it be restricted to the salaf. e.g using condoms is permissible but it wasn't known with the salaf. So it's only acts of worship that should not be established except by the way of the salaf.

5) All these are heresays and there is no straight evidence to prohibit it. The face is honoured, yes, but other parts too are used for sujood a
you don't say hand stimulation is Haram so why should this be?!

Personally, i see it as permissible but I have a personal lack of interest in it. But if a person does it I have no problem with it especially if the marriage is at stake because one of the spouses sees it as the 'perfect' intercourse because of his previous exposures before marriage.

However it must not involve swallowing of semen and should not be a substitute for the actual intercourse rather it should be to stimulate and serve as fore play.

Then no scholar of the past declared it as Haram, the most is that it is makrooh i.e you will be rewarded for leaving it for Allah's sake and will not be punished for doing it.

Haram means you will be punished for doing it and will be rewarded for leaving it for Allah's sake.

Allahumma solli alaa Muhammadin wa sallim.

amin and everyone too.
Hmm, really thoughtful contribution. I think it has even done more justice to the topic than the original post cos it gives detailed analysis on both scholarly opinion.

enieme:

anal sex is an imitation of homosexuality which dates as far back as the time of prpprophet Lut

You have really been reading about histories

Newnas:
Allahumma solli alaa Muhammadin wa sallim.

That salat ala Nabiy of yours above is Batil. You can correct yourself or align with the Nawasib.

Al-Albani (d. 1420 H):

"You have known from our previous discussions that in all the methods of making salat upon the Prophet, peace be upon him, there is mention of his Ahl al-Bayt and his family. This is why it is incorrect to make salat upon him, peace be upon him, alone. Rather, one must attach the family to him. In fact, one must mention the complete method from its beginning to its end, as it has been narrated, bound by his statement, peace be upon him “say: O Allah, send salat upon Muḥammad and upon the family of Muḥammad….” when they asked him about the method of making salat upon him, peace be upon him."

Ref: Muḥammad Nasir al-Din al-Albani, Aṣl Ṣifat al-Salat al-Nabi (Riyadh: Maktabah al-Ma’arif li al-Nashr wa al-Tawzi'; 1st edition, 1427 H), vol. 3, p. 933

AlBaqir:


That salat ala Nabiy of yours above is Batil. You can correct yourself or align with the Nawasib.

Al-Albani (d. 1420 H):

"You have known from our previous discussions that in all the methods of making salat upon the Prophet, peace be upon him, there is mention of his Ahl al-Bayt and his family. This is why it is incorrect to make salat upon him, peace be upon him, alone. Rather, one must attach the family to him. In fact, one must mention the complete method from its beginning to its end, as it has been narrated, bound by his
statement, peace be upon him “say: O Allah, send salat upon Muḥammad and upon the family of Muḥammad….” when they asked him about the method of making salat upon him, peace be upon him."

Ref: Muḥammad Nasir al-Din al-Albani, Aṣl Ṣifat al-Salat al-Nabi (Riyadh: Maktabah al-Ma’arif li al-Nashr wa al-Tawzi'; 1st edition, 1427 H), vol. 3, p. 933

The statement is even an evidence against you and your deviant shia creed!

He said ahl bayt and family. And this undoubtedly includes his wives alyhissolaat wassalaam.

So, it is you that curses Aishah and the other members of the Messenger's household that is the real naasib.

Allah revealed verses to declare her innocence but you filthy shia still disbelieve in the verses and claim that she is guilty.

And several verses of the Quran show that the wife is also part of ahl bayt.

see jilaul afhaam by Ibn Qoyyim pg 257 and beyond. dar ilmil fawaaid.

Newnas:


The statement is even an evidence against you and your deviant shia creed!

He said ahl bayt and family. And this undoubtedly includes his wives alyhissolaat wassalaam.

[s]So, it is you that curses Aishah and the other members of the[/s] Messenger's household that is the real naasib.

# As expected. You were corrected on the right methodology of "salat ala Nabiyy" yet you arrogantly brought unrelated issues to cover up.

# @Underlined, are the wives of the Prophet amongst his Ahl al-bayt? Our submissions are very simple and crystal clear. Generally the wives, the cousins and the uncles were definitely part of the Prophet's Household. However, Prophet himself limited the list to five individuals [His blessed self, Ali, Fatima, Hassan and Hussein] in connection with the following: Ayat Tathir (verse of purification in surah Ahzab:33), Ayat Mubahala (surah Ahl Imran: 61), Hadith Thaqalain and Hadith Khalifatain. In these events and blessings, ALL the wives and other relatives were excluded by the Prophet himself.

You are free to challenge this and in sha Allah you will be mesmerized.

Newnas:

Allah revealed verses to declare her innocence but you filthy shia still disbelieve in the verses and claim that she is guilty.

Obviously you have displayed ignorance and hatred here. These two defects block one's heart of understanding.

# According to the Quran, some group of Munafiq among the Sahabah fabricated lie that Umm al-Mu'minin Aisha committed adultery. Allah the Just cleared her and rebuked these filthy liars.

* You are challenged to present a single SAHIH Shi'a tradition that accused Umm al-Mu'minin Aisha of committing adultery.

# What Shia accused Umm al-Mu'minin Aisha of are the following as stated in sura Tahrim (chap.66): Plotting against the Prophet, Having a Zaghat (deviated) heart, and deficiency in about 6 noble characters.

# She was also accused of fighting against the "Rightly Guided Khalifah", Imam Ali. Implication of fighting Ali is fighting the Prophet himself and Allah. Umm al-Mu'minin Aisha herself confessed she committed INNOVATION after the demise of the Prophet.

Newnas:

And several verses of the Quran show that the wife is also part of ahl bayt.

see jilaul afhaam by Ibn Qoyyim pg 257 and beyond. dar ilmil fawaaid.

Kindly present those verses that showed the wives of the Prophet were part of his "Ahl al-bayt".

Lastly, you and I don't need to deviate this beautiful thread with the issue pertaining to the Ahl al-bayt or wives of the Prophet. You are not the first to challenge and obviously not the last. Many have been put to sword on this issue. I invite you to an appropriate thread where Ahl al-bayt and Umm al-Mu'minin Aisha have been discussed at length:

https://www.nairaland.com/2715836/fatima-bint-muhammad-leader-women

AlBaqir:


# As expected. You were corrected on the right methodology of "salat ala Nabiyy" yet you arrogantly brought unrelated issues to cover up.

# @Underlined, are the wives of the Prophet amongst his Ahl al-bayt? Our submissions are very simple and crystal clear. Generally the wives, the cousins and the uncles were definitely part of the Prophet's Household. However, Prophet himself limited the list to five individuals [His blessed self, Ali, Fatima, Hassan and Hussein] in connection with the following: Ayat Tathir (verse of purification in surah Ahzab:33), Ayat Mubahala (surah Ahl Imran: 61), Hadith Thaqalain and Hadith Khalifatain. In these events and blessings, ALL the wives and other relatives were excluded by the Prophet himself.

You are free to challenge this and in sha Allah you will be mesmerized.




Obviously you have displayed ignorance and hatred here. These two defects block one's heart of understanding.

# According to the Quran, some group of Munafiq among the Sahabah fabricated lie that Umm al-Mu'minin Aisha committed adultery. Allah the Just cleared her and rebuked these filthy liars.

* You are challenged to present a single SAHIH Shi'a tradition that accused Umm al-Mu'minin Aisha of committing adultery.

# What Shia accused Umm al-Mu'minin Aisha of are the following as stated in sura Tahrim (chap.66): Plotting against the Prophet, Having a Zaghat (deviated) heart, and deficiency in about 6 noble characters.

# She was also accused of fighting against the "Rightly Guided Khalifah", Imam Ali. Implication of fighting Ali is fighting the Prophet himself and Allah. Umm al-Mu'minin Aisha herself confessed she committed INNOVATION after the demise of the Prophet.



Kindly present those verses that showed the wives of the Prophet were part of his "Ahl al-bayt".

Lastly, you and I don't need to deviate this beautiful thread with the issue pertaining to the Ahl al-bayt or wives of the Prophet. You are not the first to challenge and obviously not the last. Many have been put to sword on this issue. I invite you to an appropriate thread where Ahl al-bayt and Umm al-Mu'minin Aisha have been discussed at length:

https://www.nairaland.com/2715836/fatima-bint-muhammad-leader-women

With regard to the wives of the Prophet (peace and blessings of Allaah be upon him), the most correct view is that they are included among the members of the family of the Prophet (peace and blessings of Allaah be upon him), because Allaah says, after commanding the wives of the Prophet (peace and blessings of Allaah be upon him) to observe hijaab (interpretation of the meaning):

“Allaah wishes only to remove Ar-Rijs (evil deeds and sins) from you, O members of the family (of the Prophet), and to purify you with a thorough purification”
[al-Ahzaab 33:33]

The above verse is directed at the wives of the prophet alyhissolaat wassalaam.

The narrations that came regarding this verse that informs of the inclusion of Ali and his family -as compiled by Ahmad rahimahuLLaah and others- only show that the verse is not restricted to the wives rather the ruling also includes the other members of the family.

This is because the verse is directed towards the wives and even mentioned them , so how can you say that it doesn't include them?! That would be tantamount to vain speech.
please see al-Itqaan by Imam Jalaaluddeen As-Suyootee for further information on how to apply knowledge of asbaabu nuzuul.

evidence two

And the angels said to Saarah the wife of Ibraaheem (peace be upon him) (interpretation of the meaning):
“The Mercy of Allaah and His Blessings be on you, O the family [of Ibraaheem (Abraham)]”
[Hood 11:73]


And because Allaah excluded the wife of Loot from the family of Loot (peace be upon him) with regard to survival, when He said (interpretation of the meaning):

“(All) except the family of Loot. Them all we are surely, going to save (from destruction). Except his wife…”
[al-Hijr 15:59-60]

Newnas:


With regard to the wives of the Prophet (peace and blessings of Allaah be upon him), the most correct view is that they are included among the members of the family of the Prophet (peace and blessings of Allaah be upon him), because Allaah says, after commanding the wives of the Prophet (peace and blessings of Allaah be upon him) to observe hijaab (interpretation of the meaning):

“Allaah wishes only to remove Ar-Rijs (evil deeds and sins) from you, O members of the family (of the Prophet), and to purify you with a thorough purification”
[al-Ahzaab 33:33]

The above verse is directed at the wives of the prophet alyhissolaat wassalaam.
This is because the verse is directed towards the wives and even mentioned them , so how can you say that it doesn't include them?! That would be tantamount to vain speech.

please see al-Itqaan by Imam Jalaaluddeen As-Suyootee for further information on how to apply knowledge of asbaabu nuzuul.

Literally, majority of Mufassir (Quranic exegist) from among the Sunni scholars interpret this verse to be referring and addressing the wives of the holy Prophet, salallahu alahi wa ahli, because of the context surrounding the verse. However, by examining the content of this verse, and supported with appropriate authentic ahadith, following facts were crystal clear which revealed that this “verse of purification” (though within a foreign context) never refer to the wives of the Prophet, salallahu alahi wa ahli:


# Masculine pronouns { مكنعankum , مكرهط tahirakum } were used in the “verse of purification” whereas the verses that enveloped it (28 – 34) professes Feminine pronoun, which clearly refer to the wives of the Prophet. This kind of “verse-intermingling” is abound in the Quran. An example is given in Surah Yusuf: 29 where Allah says {“O Yusuf, pass this over, and ask forgiveness for your sin, for truly you have been at fault”}. What a golden example! In this verse, though in a single sentence, it is not Nabi Yusuf that is being refer to seek forgiveness rather the "wive of Aziz‟ who intended to commit zina with him. The pronoun used revealed this fact for its exegesis: Yusuf is a male, but Quran says “…wastaghfir' lidhanbiki, innaki kunti …” underlining and referring to a Female using Feminine particles (as underlined).


# There are Sahih ahadith which clearly proved that the verse of purification was revealed and recited ALONE [with emphasis on certain people other than the wives of the Prophet, salallahu alahi wa ahli] , but arranged in a context addressing the wives. Example of this kind of arrangement can be found in Surah al-Baqarah: 221 – 240 where Allah in these verses talks about issues pertaining husband, wife, children, issue of divorce and death of husband. However, verse 238-239 switches to issues pertaining to protection of salat, and performing salat in the state of Jihad. Then after verse 239, Allah reverts back to the initial discussion of family issues.

Another sound example of this genre is the verse: {“…this day have I perfected your religion for you; and completed My favor upon you…”} [surah al-Maidah: 4]. This very sentence (verse) was the last verse revealed chronologically to the holy Prophet, few months to his death, at his last hajj. However, its arrangement is in a “foreign context” that talks about rulings on food, at the beginning of Surah al-Maidah (the last chapter revealed chronologically which also due to arrangement occupied chapter5).

Literally the verses altogether seem match (just like the verse of purification under review) but the occasion, address, purpose and function are different despite their 'unified context.'

All the narrations regarding the ayah of purification are posted below:

Newnas:


The narrations that came regarding this verse that informs of the inclusion of Ali and his family -as compiled by Ahmad rahimahuLLaah and others- only show that the verse is not restricted to the wives rather the ruling also includes the other members of the family.

Ref 1: Verse of Purification

Imam al-Tirmidhi documents:

Umar ibn Abi salamah, the dependent of the prophet, peace be upon him:

When this verse {Allah intends but only to keep impurity away all from you, O Ahl al-bayt, and to purify you absolutely} was revealed upon the prophet, peace be upon him, in the house of Umm salamah, he called Fatima, Hassan, and Hussayn and spread a clock over them while Ali was behind him. Then, he covered them with a clock. Then, he said, "O Allah! These are my Ahl al-bayt. So keep impurity away from them and purify them absolutely." Umm salama said, "Am I with them, O prophet of Allah? He replied, "You are upon your place and you are upon a good thing."

Allamah al-Albani comments: Sahih

Ref: al-Jami al-Sahih Sunan al-Tirmidhi, [annotator: Nasir din al-Albani], vol. 5, p. 351, #3205.

# Imam al-Hakim also document this same hadith in his {al-Mustadrak ala al-Sahihain, vol. 3, p.158, #4705}

Furthermore, Imam Muslim records:

Aisha reported that Allah's apostle went out one morning wearing a stripped cloak of the black camel's hair, then there came Hasan b. Ali. He wrapped him under it, then came Hussein and he wrapped him under it along the other one (Hassan). Then came Fatima and he took her under it, then came Ali and he also took him under it and then said: {Allah intends but only to keep impurity away all from you, O Ahl al-bayt, and to purify you absolutely}

Ref: Sahih Muslim, vol.4, p.1883, #2424 (61)
www.sunnah.com/muslim/44

NB: interestingly, this is the ONLY hadith under the chapter of the merit of Ahl al-bayt in Sahih Muslim.

Observe: This verse {Allah intends but only to keep impurity away all from you, O Ahl al-bayt, and to purify you absolutely} was revealed ALONE, recited ALONE but as per arrangement today, it occupies verse 33 of sura Ahzab within the context where Allah address the wives of the Prophet.

Ref. 2: Verse of Mubahala

{So, if someone argues with you in this (matter) after what has come to you of the knowledge, say (O Muhammad), "come let us call our sons and your sons, OUR WOMEN and your women, ourselves and yourselves, then (let us) pray and invoke the curse of Allah upon the liars."} [Sura Aal-Imran:60-62]

Imam al-Hakim (d. 403H) records:

There have been Mutawattir [successive sahih narration] reports in the Tafsir Books from Abd Allah b. Abbas and others that the Messenger of Allah, peace be upon him, on the day of al-Mubahala, held the hands of Ali, Hassan, Hussein, and they positioned Fatima behind them. Then he said, "These are our sons, ourselves and our women, so bring yourselves, your sons and your women. Then we do Mubahala and place curse of Allah upon the liars (among us)"

Ref: kitab Ma'rifah Ulum al-hadith, [4th edition, 1400H; Beirut], pg. 50.

# Imam Muslim also records:

Amir b. Sa'd b. Abi Waqqas reported on the authority of his father that Mu'awiyah b. Abi Sufyan appointed Sa'd as the Governor and said:

What prevents you from cursing Abu Turab [nickname of Ali], whereupon he said: It is because of three things which I remember Allah's Messenger having said about him that I would not abuse him...

(The third occasion is) when the verse was revealed: ...come let us call our sons and your sons..." Allah's Messenger called 'Ali, Fatima, Hassan and Hussein and said: O Allah, these are my Ahl (household).

Ref: Sahih Muslim 2404 d. In book ref: book 44, hadith 50; book 31, hadith 5915.

NB: Interestingly, the word "Nisa'ana" is in plural form and primarily according 90% references in the Qur'an, it refer to the wives of the Prophet (e.g see surah Ahzab). Alas! Prophet never took along ANY of his wives. This ayah was revealed in the 9th Hijri, a year after the demise of the Prophet when he challenged the Christians of Najran.

Ref 3: Hadith Thaqalain

The Messenger of Allah, peace be upon him, said: "I am leaving behind over you the Two Weighty Things (al-Thaqalain): the Book of Allah and my offspring, Ahl al-bayt. Verily, both shall never separate from each other until they meet me at the lake-fount."

Sheik Shuaib al-Arnaut comments: Sahih
{Al-Tabarani, Mu'jam al-Kabir, vol. 5, p. 169, #4980}

This hadith is Mutawattir. It is documented by Nasa,i, Tirmidhi, Ibn Majah, al-Albani et al.

this are the "special Ahl al-bayt". If you need more references, I will be more than glad to furnish you with them.

# And these (ahl al-bayt) are the one you are commanded to send salawat upon. That's why Imam al-Bukhari used the "alaihim salam" for Ali, Fatima, Hassan and Hussain, and Ali ibn Hussain.

* The onus lies on you to present a single hadith that: (1) showed the verse of purification was revealed alongside verse 30-34 or even the entire verse 33 alone, and (2) that the Prophet ever gathered his wives and recited the verse of purification upon them declaring them his "Ahlulbayt".

* Have you ever ask yourself why the Prophet publicly displayed those four in front of everyone esp the wives? After all nobody will deny those four of being the Prophet household even if he never introduced them specifically.

Newnas:


evidence two

And the angels said to Saarah the wife of Ibraaheem (peace be upon him) (interpretation of the meaning):
“The Mercy of Allaah and His Blessings be on you, O the family [of Ibraaheem (Abraham)]”
[Hood 11:73]

And because Allaah excluded the wife of Loot from the family of Loot (peace be upon him) with regard to survival, when He said (interpretation of the meaning):

“(All) except the family of Loot. Them all we are surely, going to save (from destruction). Except his wife…”
[al-Hijr 15:59-60]

Like I said earlier, generally the wives of the Prophet were part of his Ahlulbayt so also his Uncles, cousins, aunt etc. It is only when we talk about verse of purification, verse of maledictions, hadith Thaqalain and hadith Khalifatain that the holy Prophet clearly specified the four blessed souls from amongst his entire "Ahlulbayt".

# On the other hands, why were the wives of Nabi Lut (as) and Nabi Nuh (as) and his son were removed from their Ahlulbayt? Biologically, Nuh's son was from his Ahlulbayt as he himself claimed in the Quran (Surah Hud). Allah clearly informed him that the guy was not from his Ahlulbayt because of his bad conducts. It was also bad conducts that nullified their wives from being part of the team "Ahlulbayt".

# What about the wives of the Prophet? Some were the best, some good and some bad. How do you include this mixed group into the fold?
Allah revealed Aisha and Hafsa's misconducts in an entire surah creating doubts to their righteousness. Unfortunately that was the last update on those two wives in the Quran. Allah says their hearts have deviated.

presently, I'm in exam period and as a result I won't be able to respond Now.

But in shaa Allah once I finish my exams, all these distortions and viruses that you have mentioned will be clarified.

I would have responded now but its better to respond with solid responses especially the references and that will need a clear mind.

However, what I will say for now is that the aqeedah of the imams of sunnah including Ali, Fatimah and their offsprings is that Allah is pleased with all the companions of Muhammad alyhissolaat wassalaam and that includes Aisha, Hafsoh, Abu Bakr, Umar, Uthman, Ali, Abu Hurayrah and all the other companions (both ansaar and muhaajiroon).
And this is what the Quran and Sunnah has stated.


I'll also mention that you have been very skillful in your taqiyyah!
you -rightly- called Aishah ummul mu'mineen (mother of the believers), I know you only said this out of taqiyyah and you don't believe this because to the shia anyone who doesn't believe Aisha is in hell then such a person is a disbeliever.

Allah called her rodiyaLLaahu anhuma and other other wives mothers of the believers, I don't think you know the implication of such title! This motherhood also encompasses Ali bn Abi tolib except if you will say he is not a believer!

The verses of tahrim only show that Aishah and Hafsoh are not infallible, only a deviant will interpret it to mean that they are misguided and deviants. If not Allah wouldn't have given them such great title of Ummul mu'mineen because it would mean giving the believers an evil mother and model, audhubiLLah.

Then we don't deny the fact the virtues of Ali, unlike the shia whose religion is nothing but Ali, Fatimoh and their offsprings! rather we affirm virtue for all the companions as the Quran and sunnah has stated and I am sure you are not ignorant of the texts regarding this.

In fact, If not because of the fear of the ignorant generality falling into your misguidance, I don't see any wisdom in debating a person who curses Abu Bakr and Umar and calls Abu Hurayrah a liar!

This is just a tip of the iceberg, once I finish my exams just know you are in serious soup!

Arguing with the Shia's is tantamount to looking for a pin in the darkness. They are Always looking for technicalities to cause 'shubha' (doubts) among believers.

Imagine one of the reason adduced by them above to exclude the wives of the prophet (AS) from his household as being the pronoun used (Kum) is masculine! Every amatuer student of Arabic knows that while feminine pronouns are exclusive to the feminine gender, the masculine pronouns are not, and are used generally to address groups of individual comprising of both males and females (as it is in the case of the prophets household AS).

The Shia's ideology of condemning the wives of the prophet is similar to the ideology of the khawarij of old, where sin is absolute and condemns a person. Thus to them if a person steal he is condemned to hell! This ideology is contrary to the teachings of the Quran where repentance not only expiate your sins but grants you double rewards, Allah says in the Quran “Except him who repents and believes and does a good deed so these are they of whom Allah changes the evil deeds to good ones and Allah is Forgiving, Merciful” (q25v70)

So for the sake of argument let's assume some of the sahabas and the wives of the prophet are guilty of what the Shia's accuse them of (May Allah forgive and guide us) can the Shia's with certainty claim they didn't repent and ask Allah's forgiveness, and if they did were they forgiven? My advice for my brothers is rather than waste our energy condemning our noble predecessors lets instead do what the Quran advices us; mind our business and pray for forgiveness for them.

“And those who come after them say: Our Lord! forgive us and those of our brethren who had precedence of us in faith, and donot allow any spite to remain in our hearts towards those who believe our Lord! surely Thou art Kind, Merciful.” (Q59v10)

“This is a people that have passed away; they shall have what they earned and you shall have what you earn, and you shall not be called upon to answer for what they did” (q2v141)

Finally, for every interpretation or understanding we claim to derive from the Quran we must ask ourselves some pertinent questions;
1. Do I have any predecessor among the sahabas who understood this verse the way I did.
2. How did the companions of the prophet understood the particular verse
3. How did scholars of the second and third generation after the prophet understood the verse

It would be the height of injustice to knowledge to feign a particular understanding of which neither the prophet (AS) not his sahabas nor the second and third rightly guided generation after them are a party of.