The following fatawaa have been taken from various sites on the net
We have still to research the answer and provide an in depth response after an analysis of the following and other views as well as provide our answers to the following views
Mufti Ebrahim Desai, Darul Ifta, Madrasah In'aamiyyah,
3. By Sheikh Muhammed Salih Al-Munajjid
By Dr. Muzammil H. Siddiqui,
President: Islamic Society of
5. An article on oral sex taken from www.themodernreligion.com
Mufti A.K. Hoosen – Channel
7. A view of Imam Malik
Another Aalim from
10. The view of Sidi Faraz Rabbani
Sex with One’s Wife: Is Ghusl Obligatory? My question is regarding
Ghusl. Having oral sex with one's wife is allowed but is Ghusl Wajib? And if
their having a skin contact (falling short of sexual intercourse) leads to
secretion, do they need to make Ghusl, especially in the course of having oral
Sheikh Ahmad Kutty (29/ September/ 2003)
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 brother in Islam, we would like to thank you for showing keenness on learning the teachings of Islam, and we appreciate the great confidence you have in us. We hope our efforts meet your expectations, yet we apologize for the late reply.
As far as Taharah (purification) from male secretions is concerned, Ghusl is obligatory only in two cases: ejaculation of sperm and sexual intercourse. Any other thing that does not end in ejaculation of sperm or having sex does not require Ghusl. If one releases Madhy (pre-seminal fluid or ejection), then Wudu’ is only obligatory. In case of sexual intercourse, Ghusl is obligatory even if one does not ejaculate sperm.
As for oral sex, it is only permitted as a way of stimulation and foreplay. Scholars say that it is Makrooh to do it with the intention of ejaculating in wife’s mouth. This is based on the jurists’ views regarding the impurity of sperm and Madhy. Anyway, if a husband does have oral sex with his wife, and ejaculates sperm, then Ghusl is obligatory; however, if he only releases Madhy then Wudu’ is only required, and the wife has to wash the Madhy away because it is Najis.
Sheikh Ahmad Kutty, a senior lecturer and an Islamic
scholar at the Islamic Institute of Toronto,
“There is a difference of opinion among the founders of the Four Schools of Jurisprudence regarding whether Mani (semen) is Najas (impure) or not. While both Imams Abu Hanifah and Malik consider it Najas, both Imams Shafi`i and Ahmad do not consider it as such. These differences notwithstanding, all of them insist on washing it away if it is wet, and if dry, scrubbing or erasing it from body, cloth or any other surface it may have come into contact with.
When we inquire into the cause behind the above differences of opinion, we can readily see that it stems from the different ways the Imams interpreted the various traditions of the Prophet, peace and blessings be upon him, as well as from the analogies they based their views on. The traditions from the Prophet, peace and blessings be upon him, do not insist that we must wash semen away in all cases, but clearly state that we should do so if it is wet. The traditions also suggest that it is sufficient to scrub it away if it has dried up. Thus, the Imams asked the question: Are we to compare semen to bodily secretions such as breast milk and spittle, which are considered pure, or are we to consider it analogous to feces and urine, both of which are undoubtedly considered Najas (impure)?
As far as the “oral sex” question is concerned, we had deliberately avoided the phrase “oral sex” to avoid confusion with “oral stimulation”. Further, we must clearly indicate that any deliberate act of sexual intercourse must be done in the place created for it (i.e., the vagina), while oral stimulation itself is permissible. If, however, during the course of oral stimulation, ejaculation takes place, one must wash it away if it gets in one’s clothing or mouth. We must further add that no Muslim should ever consider consuming it in any way.
As far as Madhy (pre-seminal fluid) in males as well as its lubricating equivalent in females is concerned, it is considered Najas (impure) in all of the accepted Schools of Fiqh (Jurisprudence) and, therefore, one must definitely wash it away.”
Do keep in touch. If you have any other question, don't hesitate to write to us.
By Mufti Ebrahim
Desai, Darul Ifta, Madrasah In'aamiyyah,
Oral sex between a husband and wife is considered as Makruh Tahrimi by the jurists, since there is strong possibility that by ejaculation, Mazi (semen) comes out and enters the mouth of the partner. There is consensus amongst the Fuqahaa that Mazi is Najis (impure)
Man has been created as a bearer of high and noble attributes. In him he mirros the attributes of divinity (Sifaat-e-Ilaahiyya) such as life, knowledge, power, will, sight, hearing, speech, love, etc. In the authoritative Tafseer of the aforementioned Aayat, it is said that Insaan (man) has been adorned with the Noor of Aql (the light of intelligence). This celestial faculty of intelligence creates in Insaan the capacity for the manifestation of the lofty and divine attributes of Allah Taăla. By virtue of the Noor of Aql man becomes incandescent by being a mirror for these lofty attributes and manifestation (Tajalliyaat-e-Zilliyah and Sifaat-e-Zaatiyyah). As a direct consequence of this lofty pedestal which Insaan occupies in the Divine Scheme, the mantle of Khilaafah (vicegerency) has been conferred on him. Stating this fact, the Qurăn declares: 'Verily I shall be creating on earth a Khaleefah.'
In the Tafseer of the Aayat mentioned at the beginning, it is also said that in relation to all the species of life, man has been endowned with the most beautiful form. All other animals have been created in a lowly form with their heads downwards. Their faces constantly pointing downwards to the earth indicate their low rank in relation to man. In contrast, man has been created upright and he eats his food by means of raising it with his hands unlike the lowly beasts with faces downwards.
In the Tafseer of the Aayat, it is said that when man willingly destroys his natural ability to progress to the pedestals of elevation, he degenerates and falls from his lofty mansion. He then falls to levels lower than the level of dogs, pigs and even Shayaateen.
According to the authentic Tafaseer, prior to the creation of Aadam (Álayhis salaam), the Malaaikah (angels) entertained the opinion that Allah Taăla will not create any being superior to them. Allah Taăla negates this opinion of the Malaaikah by creating Aadam (Álayhis salaam) and making him a manifestation of divine attributes. To illustrate Insaan's superiority over all pecies of creation, Allah Taăla commanded the Malaaikah to make Sajdah (prostration) to him (Nabi Aadam (Álayhis salaam). The superiority of man is well emphasised by the statement of Rasulullah (Sallallaahu Álayhi Wasallam): 'Allah created Aadam in His (Allah's) form.' Insha Allah, this Hadith will be explained in greater detail in some future issue of 'the Majlis'. Here it is sufficient to mention the interpretation of the authorities intelligence, sight, hearing, etc. These lofty attributes are located in that part of the human body called head. It is for this reason that Rasulullah (Sallallaahu Álayhi Wasallam) forbade striking or slapping the face of any human being or even an animal. In the Tafseer of the Qurănic Aayat which permits husbands to beat wives in cases of necessity, it is said: 'The face shall not be slapped'. Explaining the reason for the prohibition of slapping the face, Imaam Nawawi (RA) says in his Sharhul Muslim, 'Because the face is the embodiment of man's beauty in addition to it being of sublime nature.'
In man there are six metaphysical or non-material or spiritual faculties known as the Lataa-if-e-sittah. Two of these lofty faculties, viz. Lateefah Khaafi and Lateefah Akhfa are located in the head. The Lateefah Akhfah is located in the centre of the brain while the location of Lateefah Khafi is between the eyebrows. The functions of these faculties are the highest states of reflection and contemplation, progressing from the high state of Fana to Fanul Fana. These are spiritual or Roohani stages which shall not be discussed in this article.
PATHWAY FOR QURĂN
In the Ahaadith, the following narration appears:
'Verily, your mouths are pathways of the Qurăn, therefore purify your mouths with Miswaak'.
The Makhaarij or places from whence Qurănic huroof (letters) emanate are located in the mouth. The high Ibaadat of Tilaawat of the Qurăn shareef is effected via the mouth, hence the Hadith describes the mouth as the 'pathway of the Qurăn'. Since it is, literally speaking, the channel for the recitation of the Qurăn shareef, Rasulullah (Sallallaahu Álayhi Wasallam) emphasised much the maintainance of its purity. The emphasis on the purity of the mouth could be gauged from the many times Rasulullah (Sallallaahu Álayhi Wasallam) would use the Miswaak everyday to clean his mouth. The practice of Miswaak is strongly stressed by the Shariáh. In one Hadith, Rasulullah (Sallallaahu Álayhi Wasallam) said, 'When the servant of Allah uses the Miswaak and then performs Salaat, an angel stands behind him, listening attentively to the recitation of the Qurăn. The angels draws closer and closer to the reciter and places his mouth on the mouth of the reciter. Thus every word emanating from the mouth of the Musalli enters the angel's mouth. Therefore, maintain your mouth pure and clean for the Qurăn.'
The actual purpose underlying the creation of man is Zikrullah or the remembrance of Allah Taăla. Rasulullah (Sallallaahu Álayhi Wasallam) ordered Muslims to maintain their tongues fresh with the Zikr of Allah Taăla.
The facts mentioned above will indicate that Insaan is Ashraful Makhlukaat (the noblest of creation) and the noblest part of his body is his head which is the location for lofty faculties and attributes which earn for him the designation of 'the form of Allah'. In order that he maintains his lofty rank and progresses continuously towards loftier mansions and closer Divine Proximity, it is essential that man exercises restraint over his physical and animal qualities. If he fails in this respect, he will descend to a level below the lowly beasts. Allah Taăla has endowed man with intelligence, will-power and shame. He must employ these attributes to subdue his animal and carnal desires and refrain from indulgence in the excesses of lust. If he fails in this achievement he will annihilate himself spiritually and degenerate to sub-animal levels.
The sublimity of Islam is of such a lofty degree that it exhorts its
adherence to adopt dignity, deportment and propriety in even sexual
relationship. Rasulullah (Sallallaahu Álayhi Wasallam) advised his Ummah to
abstain from total nudity when indulging in sex and not to behave 'like asses'.
Since Islam is a culture of transcendental values calculated to ensure maximum
remembrance of Allah Taăla, a Muslim should not debase himself to a sub-animal
level by resorting to the vile practice of oral sex.
The mouth of Insaan is the pathway of the Qurăn, his tongue has been commanded to remain fresh with Zikrullah; his mouth is situated in the noblest part of his body; the functions of his mouth are noble and lofty; his mouth is a passageway for transference of the recited Qurăn into the mouth of the listening angel. He cannot, therefore, debase and dishonour himself so disgracefully by resorting to the revolting practice of oral sex. A Muslim should not dishonour that head and face which the Shariáh of Islam commands to be honoured. Allah Taăla honoured the human head with noble qualities, the highest being the Noor of Aql, but man debases that lofty part of his body by indulging in an act of bestiality not even committed by the lowly beasts. It does not behove man in general, and a Muslim in particular to degrade himself in this manner.
The Mu'min's link with Allah Taăla is so strong or ought to be so strong that the Shariáh has prescribed a particular Duá to be recited even when a man approaches his wife for sexual relations. Even at the moment of reaching climax and ejaculation, the Muslim is required to read in his mind (without moving the lips) a special Duá so that he remains protected from any Shaitaani interference. We learn from the Hadith of Rasulullah (Sallallaahu Álayhi Wasallam) that Shaytaan attempts to interfere with man even while he indulges in lawful sex, hence the wording of the special Duá for this occasion is: 'O Allah! Protect us from Shaytaan and protect the offspring you grant us from Shaytaan'.
Allah Taăla has honoured man highly, hence the Qurăn says, 'Verily, we have honoured the sons of Aadam.' He is therefore not allowed to debase himself with the bestial acts which even the lowly beasts do not commit.
The mouth is an honoured part of the physical body. It is not a receptacle of impurity. The Shariáh emphasises the maintainance of its purity. Even in the developing foetus, Allah Taăla has arranged for the maintainance of the purity of the mouth. The umbilical cord connects the developing embryo to its mother. It is the passageway in which exchange of nutrient and waste materials with the circulatory system of the mother takes place. In man the umbilical cord arises at the navel below which is the location of the rebellious Nafs which reduces man to sub-animal levels if not restrained. Why does Allah Taăla not create the foetus with the umbilical cord attached to its mouth so that its nutrition reaches it in the normal way, viz. Via the mouth? Right until the very last moments prior to its emergence into the external world, the baby's nutrition is via the umblical cord. Immediately on reaching the outside world its nourishment reaches it from the mouth. Since the umbilical cord is also the passageway for impure waste matter, its connection is near to the location of the lowly nafs. The mouth has thus been guarded against impurities.
The facts presented in this article should be sufficient to convey to Muslims that their Imaan and the spirit of the teachings of Islam do not permit them to grovel in the dregs of debasement and perpetrate moral injustice by utilising the mouth for deriving sexual pleasure. This is not the function of the mouth. It is a misappropriation of an amaanat (trust). All parts of the body are Amaanat which have to be utilised in accordance with the instructions of Allah Taăla. Such contamination and moral pollution as entailed by oral sex are most unbecoming the dignity and rank of man, especially if the Insaan appears to be a follower of the illustrious Shariáh of Muhammad (Sallallaahu Álayhi Wasallam). Allah Taăla states in the Noble Qurăn, 'Verily, Allah loves those who purify themselves.'
Extracted from 'The Majlis' Vol. 6 No. 8
And Allah Taăla Knows Best.
Was salaam, Yours faithfully,Mufti Ebrahim Desai, FATWA DEPT.
Fatwa on Oral Sex
By Sheikh Muhammed Salih Al-Munajjid
Praise be to Allah!
It is permissible for the husband to enjoy/savor/relish his wife however he wishes, and to come to her in the genital area from any point he wishes. As Allah (Exalted is He) has said:
“Your wives are a tillage for you [to cultivate] [nisa’u-kum harthun l-kum]
so go to your tillage as you wish. [fa-’’tu hartha-kum anna shi’tum] Q 2:223.
It is unlawful for the man to perform two sexual acts on the wife, namely:
1. Sexual penetration [wat’] during menstruation[haid].
As Allah (Exalted is He) has said:
They question you concerning menstruation. [wa yas aluna-ka ‘ani ‘l-mahid:]
Say: It is an illness, [qul huwa adhan]
So let women alone at such times [fa-’’tazilu ‘n-nisa’a fi ‘l-mahidi]
and do not approach them until they are cleansed [wa la tagrubu-hunna hatta yathurn:]
And when they have purified themselves, [fa-idha tatahharna fa’’tu-hunna]
then go into them as Allah has enjoined on you. [min haithu amara-kumu ‘llah:]
Truly Allah loves those who repent, [inna ‘llaha yuhibbu ‘t-tawwabina]
and He loves those who keep themselves clean. wa yuhibbu ‘l-mutatahhirin.] Q 2:222.
2. Sexual penetration in the anus.
Allah’s messenger (Allah bless him and give him peace) has said:
"Accursed is he who has sex with his wife in her anus." (Reported by Abu Dawud and Imam Ahmad [ibn Hanbal], and established as authentic in Sahih al-Jami’ 5889.)
These two prohibitions are mentioned together in the saying [hadith] of the Prophet (Allah bless him and give him peace):
"Beware of the anus and the menstrual period." (Reported by Imam Ahmad [ibn Hanbal] and Abu Dawud; also in Sahih al-Jami’ 1141.)
As for the question of oral titillation of the pudendum, it all depends on two considerations:
1. It must not be hurtful.
2. It must not result in the introduction of impurity/dirt into the internal organs.
This [is what I have to say on the subject]. Allah knows best. May Allah bless our Prophet Muhammad.
By Dr. Muzammil H.
Siddiqui, President: Islamic Society of
Is oral sex with your legal wife, of course, allowed in Islam.
Wa Alaikum Salaam,
There is no clear prohibition about oral sex in the Qur'an or the sunnah of the Prophet (SAAWS). However, according to many jurists, the fluids that the male of female organs emit during the time of sexual excitement, such as many (sperm) or madhi; etc., are all considered negis and they should not touch the mouth of the man or the woman. It is for this reason that many scholars do not recommend this practice and consider it makrooh.
Dr. Muzammil H. Siddiqui
Reprinted from Islam Online's Fatwa Page
Sex and Sexuality in Islam
It's very natural to be slightly embarrassed or uncomfortable in the face of this issue but we have to admit that sex is a natural part of our existence. Also, teens and adolescents will be curious and they will search for answers. If they have nowhere or no one reliable to go to because of embarrassment, they will go to more readily available but unreliable or un-Islamic sources. This might end doing more harm than good. I hope providing this information will benefit everyone - parents and kids alike.
A married couple have the right to enjoy each other in whatever way they wish, and to have intercourse in the place through which conception may occur, in any position he wishes, as Allah says:
"Your wives are a tilth for you, so go to your tilth when or how you will . . ." [al-Baqarah 2:223]
Intercourse is forbidden for the husband in two situations:
Another hadith refers to both issues mentioned above: "Avoid the anus and the time of menstruation." (reported by Ahmad and Abu Dawud; see also Saheeh al-Jaami‘, 1141).
The issue of oral sex is governed by two conditions:
Allah knows best. May Allah bless our Prophet Muhammad.
Mufti A.K. Hoosen –
It is not pemissible due to the following factors:
1. mazi which is najis enters the mouth.
2. Almighty Allah says: "When a female has completed her menses approach her where Allah Taala has commanded you".
3. It is against haya.
Oral sex is not permitted in terms of Shari'ah. It does not behove a Muslim to use for such a filthy purpose the same mouth that he/she uses for the tilaawat of the Qur'aan, Zikrullah, Durood, etc. It is stated in Fataawa Aalamgiriyah:-
“The act of a man inserting his reproductive organ into his wife's mouth is considered to be highly reprehensible.” (Fataawa Aalamgiriyah vol.5 pg.372).
Furthermore, many a times’ “mazhi” (a thin discharge) is emitted from the penis when a person becomes aroused. A type of wetness also comes out of the woman's vagina. Both of these are impure. This impurity enters the mouth while having oral sex. This would hence be another reason for it not being permitted. In fact, such acts (whereby no distinction remains between pure and impure) are an insult to the honour and dignity of human kind and are more akin to the acts of lowly animals.
Sex is an act that has taken place from the time of Hadhrat Aadam alaihis salaam and the different sexual positions and techniques prevalent in the world have not necessarily been introduced by the kuffaar. In fact, even the Qur’aan gives leeway for the various sexual positions; as stated in Surah Baqarah: “Your woman are your tilth, therefore approach them from whichever position you wish.” (2:222). And, if for argument’s sake, the various sexual techniques had been introduced by the kuffaar, that does not imply that because Islâm accommodates these techniques, it would also accommodate oral sex! The permissibility of certain acts prevalent in the world can only be accommodated if they are not symbolic characteristics peculiar to the kuffaar and/or do not violate and contradict the injunctions of Shari’ah. Therefore, if, for reasons of expedience and benefit, some acts initiated by the kuffaar are permitted in Shari’ah, that does not give blanket permissibility of allowing all the habits and acts of the kuffaar. No sensible, level-headed Muslim will dare to say for instance, that masturbation, sex during Haidh, anal sex and homosexuality should be allowed in Islâm simply because they are acceptable by the kuffaar! That is because he knows that these despicable acts have been condemned in Islâm!
Oral sex will thus be condemned in Islâm because it involves taking the mouth close to the place where it is not meant to go, i.e. to the filth of vaginal discharge and seminal emission of the penis. It is the sexual organs that should be mutually used by a married couple for purposes of sexual gratification and not parts of the body such as the tongue and mouth that enjoy the noble prestige of hymning the praises of Allah Ta’aala, reciting the Qur’aan, etc.
19 Shawwaal 1424 - 13 December, 2003
9. Another Aalim from
Dear Mawlana, Assalamualaikum
I have looked through the fatawa regarding oral sex. Thank you for sending
these to me. You will notice that they all regard the mazi as being najis
and therefore prohibit the act (cunnilingus) They cannot however say the
same for the act of fellatio since I have read in Radd al-Muhtar that when
the vaginal fluid comes out of the vagina it is not najis. Why not mention
Oral Sex - The Fiqh Details
Walaikum assalam wa rahmatullah,
Oral sex takes various rulings—depending on the situation:
a) if oral sex entails swallowing or likely swallowing of filthy
substances--such as pre-sexual discharge--then it is prohibitively disliked
b) if there is fear of this, and this fear is at the level of likelihood,
then it would also be impermissible and sinful;
c) if the fear is not at the level of likelihood--such as when all
precautions are taken--then it would be disliked and improper;
d) when there is no fear of swallowing any filth, even accidentally, then
it would be other than the best thing to do (khilaf al-awla).
And Allah alone gives success.
Wassalam, Faraz Rabbani (firstname.lastname@example.org ; email@example.com)
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