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Important Fatwa About Oral Pleasure between the Husband and the Wife- Shaykh Mashoor Hasan

A brother asks, and, as I have said before, the mufti is the captive of the questioner. The brother asks: “Our honourable sheikh, I have a question of which I am embarrassed to ask it. However, I would like to know the ruling on it. Is it permissible for the wife to suck on the shaft of her husband, and vice versa? Please benefit us with an answer. thanks and may you be rewarded.”

Answer: Of course, I am not going to condemn a question as this, with the widespread presence of what arouses the desires and exposes the privates (i.e. what is supposed to be covered according to the shari’a), nowadays. Especially, with the circulation of some of the violations of Sharia that are found in these types of devices.

Islamic legislation came with holistic rulings and did not come with details. Details were mentioned by some of our jurists, may Allah have mercy on them.

The husband may enjoy his own wife. Islamic legislation regulated this enjoyment through holistic principles. From amongst those holistic principles, Islamic legislation made it prohibited for the husband to enter upon his wife through the anus with the permission to enter the husband’s member between the wife’s gluteal folds. This permission to enter the wife’s gluteal folds is especially made permissible when there’s the (menstrual) excuse (i.e. when the husband cannot enter his wife through the vagina due to her being impure). Imam Al-Awzaa’i used to say “it is permissible for the man to enter his member between the wife’s gluteal folds. However, it is impermissible for the husband to enter his member into the wife’s anal orifice”.

That is why they asked Imaam Malik “they say that you permit entering upon a woman through her anus” So he said “subhanAllah, are they not Arabs? Have they not read Allah’s statement ‘… so come to your place of cultivation however you wish…’ [2:223]” Is cultivation not done except in the front?

If Islamic legislation made it impermissible to enter upon a woman from the front, even though it is the place of sexual intercourse, when there’s an emergent excuse (e.g. menstruation). So how could it be permissible when there is impurity that is greater in impurity than blood and is not emergent, rather permanent?

That is why the prophet sallAllahu alayhi wa sallam, says “Allah’s curse be upon whoever enters upon his wife through the anus”. It is attributed to Imaam Malik the permissibility of entering upon a woman through her anus. Imaam Al-Qurtubi says, in his tafsir of “so come to your place of cultivation however you wish” [2:223], and he says “it was attributed to Imaam Malik the permissibility of entering upon a woman through her anus, in his book ‘Assir’ and the majority of our companions reject the attribution of this book to Imaam Malik. And my sheikh, Abu Al-Abbas Al-Qurtubi, has authored a book called ‘ith-haaru idbaar men afta bihil ityaan annisaa’i fil-adbaar'”.

Imaam Athehebi, in his book “Siyer A’laaminnubelaah”, in the biography of Imaam Annasaa’i (the one who wrote the “Sunan”). He tells that Imaam Annasaa’i used to enjoy women, a lot. And he used to neuter roosters and eat their meat.  So he can gain
strength from their meat. Imaam Athehebi says “it was said that Imaam Annasaa’i used to permit entering upon women through the anus”. Imaam Athehebi says “no, by Allah. For this is a prohibited matter. And I have authored a 2-part book that shows the prohibition of such act. The messenger Salla Allahu Alayhe Wasallam has said ‘Allah’s curse be upon the one who enters upon his wife through her anus'”.

So, Islamic legislation has regulated the desires. Allah has created desire in the Human so that Humans may continue to exist  (by reproduction ).
That is why Allah says “so come to your place of cultivation however you wish” [2:223] and the messenger sallAllahu alayhi wa sallam made tafsir of this verse as “you can enter upon her from the front or the rear, through one tract” The messenger said “through one tract (i.e. the vagina)”.

That was the first condition in the sexual relations between The Husband and the wife. The second condition: Islamic legislation has made it prohibited to enter upon a woman while she’s menstruating. This is because you cannot breed, during this time. And its made prohibited to enter upon a woman when she’s in postpartum as no breeding can take place. Even though it is a long period of time.

Also, The messenger used to command, as Ayesha has related “he used to command his wives to put on their clothes” during their “excused periods”. He used to get intimate with his wives without penetration, while they’re “excused”. That is why the scholars are in consensus that it is permissible to enjoy one’s wife without penetration. Ashawkaani said, in his book “Buloogh-ul-imna fi hukm-el-istimna”, he said “the scholars have unanimously agreed upon the permissibility of the masturbation of man using the hand of his wife, while she’s excused”. This is one of the ways that masturbation is permissible, this is a permissible way of enjoying the intimacy between man and woman.

Finally, Islamic legislation has made it impermissible (Haram) for the husband to harm his wife. Therefore, everything that harms the husband or wife is impermissible — whether its physically or emotionally. Everything else besides that, Islamic legislation has made pleasure permissible.

This issue, about which I am being asked, in it there is some harm. Our sheikh, Al-Albaani, when he was asked about it, he used to say “this is the action of the dog with the female dog”. The sheikh used to say that. Because this is a matter which causes disgust. And well-natured individuals would not accept it. And Allah Taala Knows Best. However, with regards to whether or not there is text prohibiting this action, no there isn’t.

Was there a scholar that permitted such action (i.e. wife giving oral sex to her husband)? Yes. Imaam Al-Qurtubi in his tafsir of Surah, I think, Sura-tul-Ahzaab. He narrated from Ibn Habib, who is a well-known Maaliki scholar, the permissibility of such action. This is mentioned in the tafsir of Al-Qurtubi.

The best fiqh book that details, in great detail, the sexual relationship between the husband and the wife is the book of Ahmed Ibn Al Imaad Al Afqehsi, who died in the year 808 H, and he has a small letter that is essential [to those studying fiqh] called “raf’-ul-junaah Amma huwa min al-mer’eti mubaah”. This letter is printed. He mentions details regarding the halal and haram in terms of the sexual intimacy between the husband and the wife.

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Translated by Aqeel Ahmed

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