Dec 22, 2010

Sex as Should

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ
In the Name of Allah
the Most Beneficent, the Most Merciful

 Topic
Sexual Relations in Islam
by
Mufti Muhammad ibn Adam Al-Kawthari

Fatwa
on
Phone Sex Oral Sex Anal Sex
&
 Related Links





Sexual Relations in Islam 
by Mufti Muhammad ibn Adam Al-Kawthari




© Huma Press & Turath Publishing

Produced by Islamic Studios.

Mufti Muhammad ibn Adam Al-Kawthari speaks about sexual relations in Islam at the "Beauty of Marriage in Islam" event held in Greenwich University on the 22 January 2009, incorporating the launching of his new book "Islamic Guide to Sexual Relations".

Mufti Muhammad ibn Adam al-Kawthari

Mufti Muhammad ibn Adam al-Kawthari is a young traditionally trained scholar who studied in different parts of the world. Born in Leicester, UK and raised under the guidance of his illustrious father, Shaykh Mawlana Adam, he started learning about Islam from a very young age and memorized the Qur'an at a very tender age of nine. He initially studied the Arabic Language and various other traditional Islamic Sciences at Darul Uloom, Bury, UK, under many Shaykhs notably, Shaykh Muhammad Yusuf Motala (may Allah preserve him) and received authorizations (ijazas) in various books including the six major books of Hadith. He also took part in a one year course of specialization in the science of giving legal verdicts (Iftaa).
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Phone Sex
The Fatwa
Phone Sex Among Unmarried Persons

Question
Respected scholars, as-salamu `alaykum.
If a man and a woman, while having phone sex, address each other as husband and wife and they actually mean it, will it amount to marriage? Even during the normal course of telephone conversations they occasionally call each other husband and wife. 
Does it mean they are married or it just an over emotional sentiment?
Is marriage solemnized when a man tells a woman that she is his wife and
the wife says she is? Jazakum Allahu Khayran

Name of Mufti

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

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

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

Dear sister, we appreciate your forwarding this question to us and we ask Almighty Allah to strengthen your faith, save you from the traps of Satan and enlighten your heart with the light of Islam!

Doing this act is a crime and leads to a grave heinous sin which is zina (illegitimate sexual intercourse). Pronouncing the words of marriage during your conversation does not authorize this act or mean that you have made a marriage contract with that man. Marriage is a solemn contract that has its own rules and conditions without which any other kind of intimate relation is considered invalid and illegal.

Islam blocks all the ways that lead to illegitimate sexual intercourse. The Prophet (peace and blessings be upon him) said: 'The eyes commit zina, the hands commit zina and the feet commit zina and the genitals commit zina.' (Ahmad)

This is one of Satan’s traps, so repent to Almighty Allah sincerely and cut all your relations with this man. Almighty Allah says, (Do not even come close to Zina. It is a shameful deed and an evil way.) (Al-Israa’ 17: 32)

In his response to your question, Wael`Abdul-Mut`aal Shihab, a Shari`ah researcher at Al-Azhar University, stated,

First of all, phone sex and other forms of illicit relations between men and women are strictly prohibited in Islam. Those who involve themselves in such illegal practices should sincerely repent to Almighty Allah, stop all illicit relations, fear Allah's punishment, and return to the straight path before it is too late.

Just because a man calls a woman "his wife", whether on the phone or during a face-to-face conversation, it does not amount to a legal marriage. A legal marriage must fulfill the following requirements in order to be valid:

-The marriage must be expressed in clear and unequivocal terms signifying 
the full consent of both male and female either in words or in writing-
-It should be witnessed by two reliable Muslim witnesses-
- It should also be publicized-
-The wife’s guardian should give his consent-
 -A mahr should be paid to the bride-


Oral Sex
The Fatwa
Islam's Stance on Oral Sex

Question
Respected scholars of Islam, As-Salamu `Alaykum wa Rahmatu Allah wa Barakatuh. I have a question that perplexes my mind, and I want you to clarify. What is the Islamic stance on oral sex between the husband and his wife? Jazakum Allah khayran.

Name of Counsellor
Group of Muftis

Answer

Wa`alykum As-Salaamu Warahmatullahi Wabarakaatuh.

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

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

Dear questioner, thank you so much for your concerns about your religion and Allah’s teachings even in what concerns your sexual life with your wife.

As regards your question, it is to be noted, first of all, that all acts that aim at satisfying and pleasing the spouses are allowable so long as two things are avoided, that is anal sex and having sex with a wife while she is still in her menstruation. Thus, it is permissible for a husband and a wife to practice cunnilingus and fellatio. Following we’d cite the opinions of some well-known Muslim scholars in this regard:

The eminent Muslim scholar, Sheikh Yusuf Al-Qaradawi states:

“I was asked about oral sex in America and Europe when I began to travel to these countries in the early 70s. We are not used to be asked these questions in our Muslim countries. Those Western people are accustomed to stripping naked during sexual intercourse. These are communities of nakedness, and from the licentiousness of the woman that she wears nothing to screen her body in her daily life.

So, they are in need of more excitements during copulation. However, men in our Muslim societies see nothing in the Muslim woman that can excite them on the basis of her wearing either Hijab (veil) or Niqab (face cover). But concerning whether being in complete nakedness during practicing copulation is lawful or not, the Prophet of Allah, peace and blessings be upon him, is reported to have said, "Guard your private parts except from your wife or your slaves."

Muslim jurists are of the opinion that it is lawful for the husband to perform cunnilingus on his wife, or a wife to perform the similar act for her husband (fellatio) and there is no wrong in doing so. But if sucking leads to releasing semen, then it is Makruh (blameworthy), but there is no decisive evidence (to forbid it).

These parts are not dirty like anus, but it is ordinarily disgusting to man. But there is no decisive evidence to make it unlawful, especially if the wife agrees with it or achieves orgasm by practicing it. Allah, Exalted and Glorified be He, says: "And who guard their modesty, save from their wives or the slaves, that I heir right hands possess, for then they are not blameworthy, but Who so craveth beyond that, such are transgressors.” (Al-Mu'minun: 5-7)”

In the light of this, scholars maintain that the husband is allowed to enjoy his wife through any means of enjoyment except anal sex, for that is strictly forbidden.

Dr. Ali Jum`ah, professor of the Principles of Islamic Jurisprudence at Al-Azhar Univ., says further that licking, sucking and kissing spouse's sexual organs are all allowed, as long as it gives a person sexual gratification that will keep him away from Haram (unlawful) or starring at opposite sex (marriageable). But every Muslim must keep in mind that sexual intercourse is just a lust and passion that must be satisfied in a lawful way; it's not to be perceived as necessary as foods and drinks, as it's the case in the Western perverted ideology.

Shedding more light on this, Dr. Sabri `Abdul Ra’ouf, professor of Islamic Comparative Jurisprudence, at Al-Azhar Univ, says that it's allowed for the married couple to enjoy each other as long as what they do does not run counter to the teachings of Islam or violate the public norms. He also gives support to the view of Sheikh Al-Qaradawi that oral sex or kissing private parts of the spouse is something viewed disgusting to Muslims, but if the aim is just kissing (without having constant indulgence in it) it's not sinful to do that, but people of high morality normally keep away from that, as not to give in to imitating non-Muslims.”

In conclusion, it has become clear now that oral sex is not prohibited, but it is not the normal choice for committed Muslims and Muslimahs. That's, despite that oral sex is not Haram, it is completely disgusting and does not conform to the pure taste and decency of a Muslim personality.

Here, it should be noted that one of the main objectives of Shari`ah is to safeguard the life of people and keep them healthy. Based on this, if it is scientifically proven that oral sex or such practices cause mouth cancer or form a danger on the health of a person who practices it, then it becomes totally prohibited.

Brother, if you are still in need of more information, don't hesitate to contact us.
Do keep in touch. May Allah guide us all to the straight path!

Anal Sex

The Fatwa

Ruling on Intercourse with a Woman in her rectum
Please accept my apology if this questions offends, but in the pursuit of Islamic knowledge, we cannot afford to be shy for fear that if we are not well advised, we may commit a sin.

I have been advised by a friend that there is a "qawl" (opinion) among some ulamaa' (scholars) that it is permissible to conduct anal sex (anal penetration) (between man and wife only) during the time of the wife's haydh (menstruation).
Is this correct? Please also advise the laws and penalties relevant to it.

Praise be to Allah.

Your apology is accepted. Striving to understand the rulings of Sharee'ah in this and similar matters is not haraam or shameful; it is necessary.

As regards your question, anal intercourse with one's wife is a major sin, whether it occurs at the time of menstruation or not. The Prophet SAWS (Peace & Blessings of Allah be upon Him) cursed the one who does this: "Cursed is the one who approaches his wife in her rectum" (Reported by Imaam Ahmad, 2/479; see also Saheeh al-Jaami', 5865).

The Prophet SAWS (Peace & Blessings of Allah be upon Him) also said: "The one who has intercourse with a menstruating woman, or with a woman in her rectum, or who goes to a fortune-teller, has disbelieved in what was revealed to Muhammad." (Reported by al-Tirmidhi, no. 1/243; see also Saheeh al-Jaami', 5918).

In spite of the fact that many wives of sound nature refuse this, there are some husbands who threaten their wives with divorce if they do not obey them (in this matter), and some even deceive their wives, who are too shy to ask scholars about it, into thinking that it is permissible. The Prophet SAWS (Peace & Blessings of Allah be upon Him) said that a man may approach his wife in any way he likes, from the front or the back, so long as intercourse takes place in the place from through which a child is born. There is no doubt that the rectum is the place from which waste matter is expelled, not the place from which a child is born.

Another reason why some may commit this immoral act is that they enter upon what should be a clean married life with some jaahili (ignorant) traditions and odd practices, or with memories of scenes from indecent movies, for which they have not repented to Allaah.

It is known that this act is forbidden even if both partners agree to it. Mutual consent to a haraam deed does not make it halaal.

I ask Allah to bestow upon us a proper understanding of His religion and to make us adhere to its limits, for He is the All-Hearing, the One Who answers prayers.

( Fatwa number 1103 )

Sheikh Muhammed Salih Al-Munajjid

There is nothing in Islam to say that 
anal intercourse is permissible

Please help me for fining the truth.In Bukhari sharif hadesh no-4170 & 4171,said that anal sex is halal/jayaj. But you said (in mail A&Q) that its haram.Now I am confuse.

I want to know what's the truth? Is anal sex haram or not ? Please response my question.

Praise be to Allah.

Firstly:

There are many saheeh ahaadeeth which show that anal intercourse is haraam, such as the following:

1 – It was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The one who has intercourse with his wife in her back passage has disavowed himself of that which was revealed to Muhammad (peace and blessings of Allaah be upon him).” Narrated by Abu Dawood (3904); classed as saheeh by al-Albaani in Saheeh Abi Dawood.

2 – It was narrated that Ibn ‘Abbaas (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Allaah will not look at a man who has intercourse with a woman in her back passage.” Narrated by al-Tirmidhi (1165); classed as saheeh by Ibn Daqeeq al-‘Eid in al-Ilmaam (2/660) and by al-Albaani in Saheeh al-Tirmidhi.

3 – It was narrated that Khuzaymah ibn Thaabit (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Allaah is not too shy to tell the truth” three times. “Do not have intercourse with women in their back passages.” Narrated by Ibn Maajah (1924); classed as saheeh by al-Albaani in Saheeh Ibn Maajah.

And there are many similar ahaadeeth. Al-Tahhaawi (may Allaah have mercy on him) said in Sharh Ma’aani al-Athaar (3/43): The reports concerning that reach the level of tawaatur. End quote.

Hence the views of the scholars are based on these ahaadeeth.

Al-Maawardi (may Allaah have mercy on him) said in al-Haawi (9/319):

Because that is the consensus of the Sahaabah. It was narrated from ‘Ali ibn Abi Taalib, ‘Abd-Allaah ibn ‘Abbaas, Ibn Mas’ood and Abu’l-Darda’. End quote.

It says in al-Mughni (7/32):

It is not permissible to have intercourse with one’s wife in her back passage according to the majority of scholars, including ‘Ali, ‘Abd-Allaah, Abu’l-Darda’, Ibn ‘Abbaas, ‘Abd-Allaah ibn ‘Amr and Abu Hurayrah. This was also the view of Sa’eed ibn al-Musayyab, Abu Bakr ibn ‘Abd al-Rahmaan, Mujaahid, ‘Ikrimah, al-Shaafa’i, ashaab al-ra’y and Ibn al-Mundhir.

We have discussed this in some detail previously on this site; please see the answers to questions no. 1103 and 52803.

Secondly:

Some people imagine that it is permissible to have intercourse with one’s wife in her back passage. They understand from the verse (interpretation of the meaning): “Your wives are a tilth for you, so go to your tilth when or how you will” [al-Baqarah 2:223] that Allaah has permitted everything in this verse, even intercourse in the back passage. This misinterpretation is reinforced for them when they read the hadeeth narrated by al-Bukhaari in his Saheeh – and perhaps this is the hadeeth referred to by the questioner – in which it says: It was narrated that Jaabir (may Allaah be pleased with him) said: The Jews used to say that if (the man) had intercourse from behind, the child would be born with a squint. Then the verse “Your wives are a tilth for you, so go to your tilth when or how you will” [al-Baqarah 2:223] was revealed.

But this is a misunderstanding of the verse. Allaah says “so go to your tilth when or how you will” which means that all variations of intercourse are permitted, so long as it is in the place of tilth, i.e., the vagina, not the back passage. So it is permissible for a man to have intercourse with his wife from behind or from in front or lying on their sides so long as it is in the place of tilth and not the back passage.

The evidence for that is Muslim’s report (1435) of the hadeeth of Jaabir quoted above about the reason for the revelation of this verse, in which it says: If he wishes, when she is lying on her front and if he wishes when she is not lying on her front, so long as that is in only one opening.

In Abu Dawood’s report of the same hadeeth (2163) it says: It was narrated that Muhammad ibn al-Munkadir said: I heard Jaabir say: The Jews say that if a man has intercourse with his wife in her vagina from behind, the child will have a squint. Then Allaah revealed the words (interpretation of the meaning): “Your wives are a tilth for you, so go to your tilth when or how you will” [al-Baqarah 2:223].

In Sunan al-Tirmidhi (2980) in a report which he classed as hasan, it was narrated that Ibn ‘Abbaas (may Allaah be pleased with him) said: ‘Umar came to the Messenger of Allaah (peace and blessings of Allaah be upon him) and said: O Messenger of Allaah, I am doomed! He said: “Why are you doomed?” He said: I changed my direction last night. The Messenger of Allaah (peace and blessings of Allaah be upon him) did not say anything. Then this verse was revealed to the Messenger of Allaah (peace and blessings of Allaah be upon him) (interpretation of the meaning): “Your wives are a tilth for you, so go to your tilth when or how you will” [al-Baqarah 2:223]. So approach from the front or the back, but avoid the back passage and the time of menses. Classed as hasan by al-Albaani in Saheeh al-Tirmidhi.

These ahaadeeth and reports explain what is meant by the verse. So it is not permissible for the Muslim to go beyond that and understand it in ways that are not indicated by the reports or by linguistic usage.

Ibn al-Qayyim (may Allaah have mercy on him) said in Zaad al-Ma’aad (4/261):

The verse indicates that it is haraam to have intercourse with her in her back passage for two reasons. The first is that it is permitted to have intercourse with her in the tilth, which is the place of birth, and not in the anus which is the place of filth. The place of tilth is what is referred to in the verse “then go in unto them as Allaah has ordained for you”. [al-Baqarah 2:222].

The second reason is that Allaah says “when or how you will” i.e., however you wish, from the front or from the back. Ibn ‘Abbaas said: “go to your tilth” means the vagina. End quote.

Thirdly:

Perhaps the question is also referring to what al-Bukhaari narrated from Naafi’ from Ibn ‘Umar (may Allaah be pleased with him): “so go to your tilth when or how you will”; he said: “He may approach her from …”

Ibn Hajar said in Fath al-Baari (8/189):

This is how it appears in all the texts. It does not mention what comes after the word “from”. End quote.

And he quoted what is mentioned in some reports elsewhere than in Saheeh al-Bukhaari, that Ibn ‘Umar said: He may approach her in her back passage.

But the scholars answered that in two ways:

1 – That it was a mistake on the part of some of those who narrated it from Ibn ‘Umar, and they understood from it that it was permissible to have intercourse in the back passage, when in fact he was narrating that it is permissible to have intercourse with one's wife in her vagina from behind, based on what is mentioned in saheeh reports from him that he regarded it as haraam to have intercourse with one’s wife in her back passage. And al-Nasaa’i narrated in al-Sunan al-Kubra (5/315) with a saheeh isnaad that Ibn ‘Umar was asked about that and he said: Would a Muslim do that?!

Ibn al-Qayyim (may Allaah have mercy on him) said in Tahdheeb al-Sunan (2/146):

It is narrated in a saheeh report that he interpreted the verse as referring to intercourse in the vagina coming from the back, which is what was narrated from Naafi’. Those who thought that Naafi’ improved of intercourse in the back passage are gravely mistaken; rather what he meant was having intercourse from the back in the vagina. Thus they were confused when they thought that when he said “from the back” he meant the back passage; but what he meant by that was coming from the back but putting it in the place of intercourse, namely the vagina. Those people were confused when they understood the words of Naafi’ “from the back” as meaning “in the back (passage)”. End quote.

The second answer is:

That this was ijtihaad on the part of Ibn ‘Umar (may Allaah be pleased with him) about the meaning of the verse. The Sunnah and the views of all the Sahaabah indicate that it was an incorrect ijtihaad. Abu Dawood (2164) narrated, in a report that was classed as hasan by al-Albaani in Saheeh Abi Dawood, that Ibn ‘Abbaas said:

Ibn ‘Umar – may Allaah forgive him – imagined, and this was a tribe of the Ansaar who had been idol-worshippers, along with this tribe of the Jews, who were people of the Book, and thought that they (the Jews) were superior to them in knowledge; they used to follow their examples in many of their deeds.. The people of the Book did not have intercourse with their wives except on their sides, and that was most concealing for the woman. This tribe of the Ansaar had adopted that from them. And this tribe of Quraysh used to make the woman lie in whatever position they wanted and enjoy them in various ways. When the Muhaajiroon came to Madeenah, one of their men married a woman of the Ansaar, and he went to do that with her but she objected and said: We have intercourse lying on our sides, so do that or keep away from me. Their problem got worse until news of that reached the Messenger of Allaah (peace and blessings of Allaah be upon him) and Allaah revealed the words (interpretation of the meaning): “Your wives are a tilth for you, so go to your tilth when or how you will” [al-Baqarah 2:223]., i.e., from the front or the back or lying, meaning the place of birth.

This could support the reports that Ibn ‘Umar used to say that it was permissible to have intercourse in the back passage, but then perhaps he came back to the correct view, after Ibn ‘Abbaas or someone else explained to him the reason why this verse was revealed and what its correct meaning was. Hence it is proven – as stated above – that he said that it was haraam, and he said: Would a Muslim do that?!

To conclude: Islam forbids this action, and there is nothing to indicate that it is permissible. The one who thinks that there is anything in the Qur’aan and Sunnah to indicate that is mistaken.

And Allaah knows best.

( Fatwa number 91968 ) 

Is there any expiation for having intercourse
with a woman in her back passage?


Praise be to Allaah.

Firstly:

It is haraam to have intercourse with one’s wife in her back passage, and the Prophet (peace and blessings of Allaah be upon him) said that the one who does that is cursed.

We have quoted the evidence from the Qur’aan and Sunnah to show that it is haraam, as well as describing some of the evil consequences of that, in the answer to question no. 1103 and 6792.

Islam has not stipulated any expiation for this action, so there is no expiation for it apart from repentance and regret, and turning back to Allaah.

Shaykh Ibn Baaz (may Allaah have mercy on him) was asked: What is the ruling on having intercourse with a woman in her back passage? Is there any expiation required of the one who does that?

He replied:

Having intercourse with a woman in her back passage is a major sin and is one of the most heinous acts of disobedience, because it was narrated that the Prophet (peace and blessings of Allaah be upon him) said: “Cursed is the one who has intercourse with his wife in her back passage.” Narrated by Abu Dawood, 2162; classed as hasan by al-Albaani in Saheeh Abi Dawood.

And he (peace and blessings of Allaah be upon him) said: “Allaah will not look at a man who had intercourse with a man or a woman in the back passage.” Narrated by al-Tirmidhi, 1166; classed as hasan by al-Albaani in Saheeh al-Tirmidhi.

What the one who has done that must do is hasten to repent sincerely, which means giving up the sin and abstaining from it out of respect for Allaah and out of fear of His punishment, regretting what he has done of that and sincerely resolving never to go back to it, as well as striving to do righteous deeds. Whoever repents sincerely, Allaah will accept his repentance and forgive his sins, as Allaah says (interpretation of the meaning):

“And verily, I am indeed forgiving to him who repents, believes (in My Oneness, and associates none in worship with Me) and does righteous good deeds, and then remains constant in doing them (till his death)”

[Ta-Ha 20:82]

“And those who invoke not any other ilaah (god) along with Allaah, nor kill such person as Allaah has forbidden, except for just cause, nor commit illegal sexual intercourse and whoever does this shall receive the punishment.

69. The torment will be doubled to him on the Day of Resurrection, and he will abide therein in disgrace;

70. Except those who repent and believe (in Islamic Monotheism), and do righteous deeds; for those, Allaah will change their sins into good deeds, and Allaah is Oft‑Forgiving, Most Merciful”

[al-Furqaan 25:68-70]

There is no expiation required of one who has anal intercourse, according to the more correct of the two scholarly opinions, and his wife does not become haraam to him because of that, rather she remains his wife. But she does not have to obey him in this grave evil; rather she is obliged to refuse, and to demand a annulment of her marriage to him if he does not repent. We ask Allaah to keep us safe and sound from that.

From Fataawa Islamiyyah, 3/256

Al-Bayhaqi (may Allaah have mercy on him) said:

If he does that (i.e., has intercourse with her in the back passage), then he should be punished (i.e., the judge or ruler should mete out a punishment that will deter him and others like him), because he has committed a sin for which there is no stipulated hadd punishment or expiation.

Kashshaaf al-Qinaa’, 5/190

So he clearly stated that it is a sin, but no expiation is required.

See Ansa al-Mataalib, 4/162; Mughni al-Muhtaaj, 5/624

Secondly:

Many people make the mistake of thinking that because there is no expiation stipulated for a particular sin that it is an insignificant matter and is a minor sin. This way of thinking is not correct. Rather if one were to say that Allaah has not stipulated any expiation for anal intercourse because it is too serious to be expiated by any expiation, that would not be farfetched. As Imam Maalik says concerning swearing a false oath (al-yameen al-ghamoos): it is too serious to be expiated by any expiation.

Al-Taaj wa’l-Ikleel, 4/406; see also al-Mudawwanah, 1/577

And Allaah knows best.

Fatwa number 52803

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Surah Al-'An`ām (The Cattle) - سورة الأنعام
Ayat 122

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ

أَوَمَن كَانَ مَيْتًا فَأَحْيَيْنَاهُ وَجَعَلْنَا لَهُ نُورًا يَمْشِي بِهِ فِي النَّاسِ كَمَن مَّثَلُهُ فِي الظُّلُمَاتِ لَيْسَ بِخَارِجٍ مِّنْهَا ۚ كَذَٰلِكَ زُيِّنَ لِلْكَافِرِينَ مَا كَانُوا يَعْمَلُونَ

Is he who was dead (without Faith by ignorance and disbelief) and We gave him life (by knowledge and Faith) and set for him a light (of Belief) whereby he can walk amongst men, like him who is in the darkness (of disbelief, polytheism and hypocrisy) from which he can never come out? Thus it is made fair-seeming to the disbelievers that which they used to do.


Dan adakah orang yang mati (hatinya dengan kufur), kemudian Kami hidupkan dia semula (dengan hidayah petunjuk), dan Kami jadikan baginya cahaya (iman) yang menerangi (sehingga dapatlah ia membezakan antara yang benar dengan yang salah, dan dapatlah) ia berjalan dengan suluhan cahaya itu dalam masyarakat manusia, (adakah orang yang demikian keadaannya) sama seperti yang tinggal tetap di dalam gelap-gelita (kufur), yang tidak dapat keluar sama sekali daripadanya? Demikianlah (sebagaimana iman itu diperlihatkan keelokannya kepada orang-orang yang beriman), diperlihatkan pula pada pandangan orang-orang yang kafir itu akan keelokan apa yang mereka telah lakukan (dari perbuatan kufur dan segala jenis maksiat).
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 Reading for Knowledge on Sex 
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What is the Fatwa on masturbation in Islam?

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