Family in the UAE comes first. Arab woman She is the keeper of the family hearth and is respected by Arab men. It is believed that the more children there are, the happier a family is.
OFFICEPLANKTON traced how a husband and wife actually live in an Arab family, how family responsibilities are distributed, whether a husband has many wives, and how family life goes in Arab countries.
Acquaintance
The decision to marry is made primarily by the groom's family. Women's rights in Muslim countries are equivalent to men's, so a potential bride has the right to refuse the proposal if she does not like the groom.
Arab women they almost never marry Europeans - for marrying an infidel, she will simply be expelled from the country forever. Men from the UAE sometimes marry girls from Europe, but even here everything is structured in such a way that marriage does not benefit anyone except the man. For a woman, this marriage will not be a pass to obtain citizenship; children, if family life does not work out, will be taken away and left in the country.
True, a marriage with a rich Emirati is in many ways a pleasant thing while it lasts. After all, according to the law, even if the wife is the second, third or fourth, each has her own separate house, a generous allowance, and the share of attention should be equal to each of the “beloved” women.
Today, not every Arab can afford polygamy. Although Islam allows up to four wives, the main reason for such monogamy is the lack of funds to maintain a harem. Therefore, the classic UAE family, consisting of one husband, several wives and a harem, is the privilege of sheikhs and wealthy people.
Wedding
If for European newlyweds a marriage contract is only now beginning to come into fashion, then for Arab countries such a contract is a mandatory element of the wedding. Instead of the bride, her two relatives sign the marriage contract.
The wedding celebration itself, after signing, can take place within a year - before that, the groom can see his future wife only in the presence of her relatives. For the bride, the groom's family pays a bride price, which can reach several hundred thousand dollars, so it is profitable to give birth to girls.
An Arab wedding is a truly grandiose spectacle. The table is bursting with treats, which are constantly renewed in order to show the guests their hospitality and abundance. Since Islam prohibits alcohol, there is nothing stronger than coffee on the holiday table. But this does not prohibit the wedding from taking place for up to seven days.
Family life
The popular belief about discrimination against Arab women turns out to be somewhat exaggerated. In any Arab family, a woman must obey her husband, but she always takes part in solving important issues.
It is a myth that married women in the Emirates live like in prison.
Yes, they are almost invisible on the street. Those that exist are in black.
In fact, a married woman can wear whatever she wants: a miniskirt, jeans, and shorts (they are generally great fashionistas there, they can spend hours in stores, choosing cutting-edge outfits and fabrics) - but on top she must wear a black a silk cape to the toes, and cover her face with a black scarf. Only fingers, feet and eyes are visible. And even then, black capes are rare. Today on the streets you can see an Arab woman in jeans and a tunic, but the only thing they still adhere to is head covering. One thing you rarely see is a woman without a scarf on her head.
Older women cover their faces with a copper mask. Young people, of course, are more liberated, but all beauty is for the husband.
By the way, Emirati women They receive quite a decent education, the best universities in the world are open to them, but their scholarship remains unclaimed. Having gotten married, a girl can no longer work: either she is forbidden, or she does not want to, tired of frequent pregnancies and childbirth. (Although, of course, young people are more progressive in this regard. And many girls, having received an education in Europe, remain there to make a career. Arab families those living outside the Muslim world rarely seriously adhere to age-old traditions).
Once upon a time, an Arab husband could tell his wife at any time: “Talaq, talaq, talaq” (“go away”) - and this meant that he was divorcing her, and she must immediately leave his house, taking with her only what she needed. what she was wearing. Therefore, women - just in case - carried all the gold given to them on themselves. Now, of course, this is an anachronism.
But women still carry kilograms of gold on themselves (for example, the sheikh’s daughter decorated herself with 16 kilograms of gold at her wedding. Newspapers described each piece of jewelry in detail and published photographs indicating the exact price). And men give gold instead of flowers. The more the gift weighs, the stronger the love. According to the local saying, woman without gold - naked.
And for those who are worried about the “oppression” of Arab wives by their Muslim husbands, we can say: a woman in the UAE can file for divorce in two cases.
1) If there is a fact of infidelity on the part of the spouse. But this article is obviously “dead”, because... Polygamy is officially legal in the UAE. And if the hubby does sin, the wife prefers to remain silent. No one will marry such a “scandal” again, and a trail of gossip will follow her all her life. Again, during a divorce, children remain with their father.
2) If the husband does not provide enough for his wife. Well, he doesn’t take her to restaurants (true), doesn’t buy gold (true), builds her a house worse than the other wives’, etc. The court considers such requests very carefully and sometimes grants them. After all, a rich Emirati can afford several wives, but everyone should be treated equally. A clear schedule of visits is established, a separate villa is built for the new wife (not cheaper, but not more expensive than the previous one), money is distributed in equal proportions, and in general, the wives should be happy with everything. If something is wrong, this is not the wife’s problem, but the husband’s, who was unable to “resolve” the situation.
Kinship support in an Arab family is extremely powerful. For example, if a woman is widowed, her husband’s brother will consider it his duty to marry her and protect her.
What is the essence of marriage? How to be a good wife? Who will make the family happy?
A recent meeting of the “Women’s Gymnasium” (a project of the Spiritual Directorate of Muslims of the Republic of Tatarstan for women) with MILYAUSHA HANYM ADYGAMOVA, a senior teacher at the Russian Islamic Institute, was devoted to such vital issues.
How and why are the roles of husband and wife divided?
Allah has clearly divided between women and men their family roles and tasks.
The Creator says in the Quran: “Men are guardians of women because Allah has given some preference over others, and also because they spend from their own means.”(Sura “Women” 4/34)
The Hadith of the Messenger of Allah, peace be upon him, says: “Each of you is a shepherd and each of you is responsible for your flock. The ruler is a shepherd and is responsible for his flock (for the state). The husband is the shepherd of the family, the wife is the shepherd for the husband’s house and his children and is responsible for them.” (Narrated by Abu Hurayrah, reported by Bukhari).
According to the Wisdom of Allah, family roles are:
The role of a man: head of the family, protector, breadwinner. In fulfilling his role, the husband must feel that his wife needs him and is superior to her as the head of the family and leader.
The role of a woman: wife, mother, housewife.
These are not just customs and traditions. This is the order established by Allah.
True success accompanies those families where the husband and wife faithfully and faithfully fulfill their roles. But serious problems are associated with the fact that one of the spouses does not fulfill his role, takes on the performance of someone else’s functions, is too concerned about the fulfillment or non-fulfillment of his role by the spouse.
The Root of Family Problems
If Allah has clearly defined the roles of husband and wife, why do families have problems? Why can’t a man and a woman accept each other as they are, why do they criticize each other, get offended?
The problem is that in our lives the material world prevails over the spiritual. There is no balance between them.
As you know, a person consists of two inseparable components - soul and body. Each of them has their own needs. If a person lives within the framework of carnal needs and desires and forgets about the soul, then achieving mental balance becomes impossible.
Look at the situation of the West. He is at the height of material prosperity and at the same time in a deep spiritual crisis. People live in the material world, but nothing can satisfy their spiritual hunger.
Under such conditions, a person becomes internally empty. As for women, they begin to fill the inner emptiness with useless vanity: shopping, entertainment, empty communication, and even anger and resentment.
Islam provides a person with a program for establishing a balance between the material and the spiritual. In the hadith of the Prophet, peace be upon him, it is said that whoever knows himself [his soul] knows Allah. That is, by studying ourselves (our pros and cons, thoughts and desires), we recognize the creations of Allah, and through them, Himself. And then we find something to feed the soul with - submission to the Creator, His Laws.
For a woman, submission to Allah is expressed, among other things, in submission to her husband. After all, Her Creator ordered her to do this.
About women's spirituality
What is the rich spiritual world of a woman? This is the happiness of her soul; this is a state when a woman is inspired, grateful to the Creator for His Grace, sees the beauty of His Creation in everything, accepts her husband as he is.
It is important for men when their wife is spiritually rich and happy. They correctly believe that such a woman will spread joy around her and give warm light to those around her.
And, conversely, husbands do not like wives with a poor spiritual world who do not know how to love themselves. And you need to love yourself as a creation of Allah, i.e. to know your inner state so that you can become better.
If the marriage is on the rocks...
What can save a marriage from disintegration and make the family happy is the spiritual wealth of a woman.
Dear sisters, start with yourself - fulfill your feminine role with full responsibility, get rid of the negative qualities that hinder your development (pride, ingratitude, complacency, etc.), fill your heart and life with love for the Creator.
And for this - more Ibada! After all, in addition to farzes, there are nafils: additional prayers and fasts. In addition to nafils, there are duas and dhikrs. In addition, any work you do for your family and husband, done in the Name of Allah, is also worship of Him.
There are many distracting reasons - work, children, fatigue... But remember for whose sake you are doing this, and strength will appear, Allah will give it.
The benefit from Ibada, already received in this world, is vital energy, inspiration, harmony within oneself.
It has been noticed that deep positive changes in wives inevitably affect husbands - their internal state and external manifestations.
Which family is truly happy?
The more love for the Creator in a person’s heart, the more love there will be around him. As a result, inner peace will come.
It will help you cope with life's troubles with balance. This does not mean that there will be no problems in the family. This means that you will have the strength to overcome and resolve these problems with confidence and calm. In sha Allah.
A heart without love is like an abandoned field. Harmonious relationships between a man and a woman cultivate this soil so much that the embrace of their love embraces children, loved ones, friends, the whole world. Here it is, a high goal - immeasurable love for Allah, movement to spiritual heights.
With the constant conscious striving of the spouses towards this goal, the family tree will grow stronger, bloom, and bear wonderful fruits.
A family that lives according to the Laws of the Almighty with the intention of receiving His pleasure is truly happy. She is like a reflection of Heaven on earth.
Guzel Ibragimova
A Muslim woman will not allow herself to go out into the street inappropriately dressed: with open arms above the hands, legs above the feet, with a cleavage or bare back. According to Islamic norms, the body must be completely closed so as not to provoke carnal desires in strangers and thereby not to humiliate the dignity of the faithful. But even wearing a hijab has its own nuances. Its fabric should not be flashy, too bright, embroidered with pearls, etc. This is a sign of immorality and a desire for luxury.
A special requirement is to maintain cleanliness in every sense. A Muslim woman cannot afford to marry a non-virgin. In this case, a terrible shame with the most tragic consequences awaits her. According to Deuteronomy (22:13–21), such a woman should be stoned to death.
A Muslim woman cannot afford to wear dirty and sloppy clothes, because Allah has commanded to maintain bodily cleanliness. A woman will not even listen to dirty talk, thereby risking defilement of her hearing and thoughts. In Islam, impure thoughts and intentions (niyat) are as grave a sin as impure actions.
A Muslim woman will also not allow herself to drink alcohol. This is prohibited by the Koran. A devout Muslim woman will not sit at the same table with her husband and his friends. Women in Islam eat food and usually stay in the female half of the house during the day.
Also, ladies do not allow themselves to walk around the city unaccompanied and never enter establishments intended for men (all kinds of teahouses, cafes, etc.). A true Muslim woman strictly adheres to the requirements of chastity, purity, fear of God, modesty and controls not only her behavior, but also her thoughts.
How do Muslims live many thousands of kilometers away from us, on the other hemisphere of the planet? What do they ask the Almighty for in their secret duas? What goals do you set for yourself? What troubles their hearts and what makes them rejoice? What are they like, Muslims living on islands washed by two oceans, where dizzying beauty borders on mortal danger? Fahd al-Antorokh will tell us about this.
He was born and raised in Indonesia and now works for one of Turkey's largest charities. Fahd sincerely hopes that one day Muslims around the world will learn mutual understanding, because we know how to tell each other about the most important thing, about faith in the One God. Today Fahd al-Antorokh will tell us how Muslims live in the country of paradise islands and fire-breathing volcanoes and what they think about Russia.
- Fahd, as-salamu alaikum! Please tell us a little about how the religion of Monotheism - Islam - came to Indonesia.
- Wa alaikum psalaam! According to scientists, the first acquaintance of the Indonesian population with the Muslim religion began in the middle of the 7th century. This took place in two stages. From the 7th to the 13th centuries, our ancestors learned about the Muslim religion. And starting from the 13th century, Indonesians began to accept Islam en masse.
All this led to the fact that from the 13th century, Muslim state formations began to take shape in the Malay Archipelago. This process began from the northeastern coast of the island of Sumatra (principalities of Samudra - Pasey, Pedir, Perlak, Aru).
– Now Indonesia attracts tourists and extreme sports enthusiasts from all over the world. They rest on your islands, often promoting values contrary to Islam. Are your youth falling under their influence? How does Indonesia manage to be open to the world, but at the same time live according to God's laws?
– – one of the most densely populated countries in the world, home to about 24 million people. 87% of Indonesia's population are Muslims, and the rest are Christians, Hindus, Catholics, and Buddhists. In a certain part of our country where the majority of people are not Muslim, such as Bali (the most popular international tourist destination in Indonesia), people live differently from the Muslim society. But even there there are those believers who, in spite of everything, live according to the norms of Islam. As I said, parents try to teach their children Islamic sciences. Then they enter schools and higher educational institutions. By the time they encounter the surrounding reality, they already have a sufficient store of spiritual knowledge and have a moral core to resist all the temptations of this world.
– How acute are the problems in Indonesia that are relevant for teenagers all over the world: disobedience to parents, drug addiction, alcoholism? Or maybe these problems don’t exist in Indonesia?
– Please tell us about the province of Aceh: how is it different from the rest of Indonesia?
May Allah grant that the Muslims of Russia and Indonesia get to know each other better and better! And may the Lord help us in our good deeds!
Interviewed by Safia Fokina
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Audio version of this article:
"There is no shame in knowing religion..."
There should be no excessive modesty when asking a question regarding life practice, even if we are talking about.
The wife of the Prophet Muhammad ‘Aisha once said: “How beautiful are the women of Medina! Their modesty did not prevent them from becoming literate in matters of faith.” Also, one of the most learned people of the first generation (tabi‘un), Mujahid, said: “Two will not acquire knowledge: the overly modest and the arrogant.”
To alleviate some of the embarrassment and inconvenience of the reader, as well as to prove that questions on the topic of intimate relationships between spouses are asked not only in Russia, I will give an abbreviated version of the question that was asked to one of the modern theologians, Yusuf al-Qaradawi: “We are Muslims.” Arabs. We have been living in North America for many years. We often communicate with Muslims of various nationalities, including representatives of the indigenous population of America who have converted to Islam. When communicating, many questions arise, including many that we have never encountered in Arab society. These types of issues include intimate relationships between spouses. For example, “can a husband and wife be completely naked during intercourse?” or “can a husband look at his wife’s genitals, and a wife - at her husband’s genitals?” And many other things that we are not comfortable even asking openly.”
Yusuf al-Qaradawi gave the following answer: “Usually in Arab society this kind of question does not arise, it is not customary to talk about it. However, where excessive permissiveness flourishes, public nudity and the streets are full of what is categorically unacceptable from the point of view of religious morality, people develop a certain indifference to the opposite sex, and relationships within the family grow colder.
Previously, we answered everything “this is forbidden,” based on the norms of Arab morality and those hadiths that we heard from preachers, but not from theologians. Then we learned that many things in Islam are not as categorical as we imagined.”
Al-Qaradawi’s answer included the following words: “It is categorically unacceptable to rely on personal, national or geographical sympathies and antipathies regarding the canons of faith, especially when it concerns novice Muslims and issues of obligation or categorical prohibition.”
I would like to immediately note that the hadith “What is permitted is known, what is forbidden is known, and between them is doubtful. Whoever enters into the doubtful has entered into the forbidden.”- reliable, “doubtful” can be something that indirectly from the verses and hadiths theologians presumably consider as such, or something that a person considers personally doubtful for himself. Regarding the general state of affairs, “everything that is not prohibited is permitted.” This is a canonical rule based on the provisions of the Holy Quran and. Also, one of the reliable hadiths says that what is not specified by the Creator is a mercy for believers, and not something that is left out of forgetfulness. The issue of intimate relationships between spouses is definitely not an exception to the mentioned rule, as Islamic theologians of the past and present say.
The system given to us by the Almighty has answers to all questions. The Qur'an and Sunnah either contain general rules under which situations that partially change over time are subsumed, or they stipulate specific situations that are stable and unchangeable.
In any book on Islamic law (usulul-fiqh) you can read that the basis of everything is permissibility, that is, what is not prohibited by the canons is permissible. This rule is based on the Quran and Sunnah.
What is permitted and prohibited in intimate relationships between Muslim spouses?
In intimate life, prohibitions apply only to marital intercourse during the menstrual cycle, during the postpartum period, in a state of ihram (a state of ritual purity during pilgrimage), as well as anal intercourse. The rest - time, forms, frequency - is at the discretion and mutual consent of the wife and husband.
Prophet Muhammad (peace and blessings of Allah be upon him) said:
- “Cursed is the one who has sexual intercourse with his wife through the anus”;
- “Whoever has sexual intercourse with his wife during menstruation [specifically through the vagina], or through the anus [at any time at all], or comes to a fortuneteller and believes his words, he becomes an unbeliever in relation to what he came with Muhammad."
Quoting from the eight-volume Islamic encyclopedia of fiqh: “All types of sexual gratification between husband and wife are permitted, except the use of the anus, which is forbidden (haram).”
As for the moral side of this issue, the spouses are given freedom of choice within the framework that is agreed upon. Today, many divorces occur due to sexual incompatibility. Although the reason is not serious, it is easily solvable: common ground can always be found. In Islam, intimate relations between future spouses are prohibited, and this in no way contradicts human nature, since freedom in sexual relations after marriage is given at their discretion, taking into account the fact that they are loved by each other and married, first of all, for reasons of intellectual and ideological compatibility. There is no shyness, misunderstanding or reticence between them. Through openness, spouses determine what is acceptable and what is immoral for them.
There is a verse in the Holy Quran that partially touches on this topic. “Partly”, since it concerns that part of sexual acts that are performed with the intention of increasing offspring, by the grace of the Almighty. “Your wives are a field for you, and approach your field as you wish [at mutual discretion]” (), that is, using all kinds of options, as far as your imagination and capabilities are sufficient. You can find this explanation in tafsirs, commentaries to the Holy Quran.
So, non-prohibition does not mean obligatory adherence to this or that foundation or practice. At the same time, if the use of the mentioned actions helps to improve mutual understanding between spouses, then this is rewarded, since, having physical and psychological satisfaction within the family, the wife or husband does not look for it on the side. Full mutual understanding helps maintain the integrity of the family. Treason is punishable. Loyalty is rewarded: “And [even] your intimate relationships [with your wife] are alms,” said the Prophet. The Companions asked in bewilderment: “A person satisfies his carnal desires and receives a reward for this [before God]!?” The Messenger of God replied: “Don’t you understand that if he had a relationship on the side, he would be sinful (this would count as a sin to him)!? And having a halal (permissible) intimate relationship [with his wife], he will be rewarded [like a wife and her husband, and will be rewarded before God. This will be recorded as a good deed in the personal file of a man or woman and will be on the cup of good deeds on the Day of Judgment]!”
What is not prohibited can be used when used correctly, and a person has the right to free choice.
General questions about the intimate life of Muslims
I married a Muslim woman five years ago, accepted Islam, but not out of conviction, but for the sake of my wife, whom I loved very much. I'm trying to understand Islam, but it's very difficult for me so far.
My question is of an intimate nature. As I already wrote, we have been married for five years, and sometimes I want to diversify my sex life. I know that anal intercourse is prohibited according to Muslim canons. And even after complete ritual ablution, the body is not considered clean for prayer. Is it so? If I want exactly this kind of sex and my wife agrees to this in order to please her husband, is this considered a sin for her? Or is it only my fault? Sergey.
1. Anal intercourse is prohibited, you are right.
2. “And even after a complete ritual ablution, the body is not considered clean for prayer” - there is no such thing.
3. It is considered a sin. Diversify the intimate part of family life in other ways.
Does anal intercourse include fingering?
Is it true that a husband is forbidden to drink his wife's milk? If so, what is this ban based on?
Definitely not prohibited. The permissibility of this is mentioned in books on Muslim theology.
1. Is it possible to study, for example, from books, different positions of sexual intercourse?
2. If yes, is it possible to study them using graphic drawings? A., 20 years old.
1. It is possible, together with your spouse, especially if it harmonizes intra-family relationships and brings variety to your intimate life, removing you from looking for something similar on the side, which often happens in the realities of our lives.
2. Yes, you can.
Can a husband and wife film their intimate relationship and watch together, realizing their fantasies?
This should not be done, as the recording may fall into the wrong hands.
Is it permissible for a Muslim man and a Muslim woman to moan during intimate relations? Amina and Abdullah.
Allowed.
Is it possible to enlarge the penis if there is no harm to health? But not by the operational method. Ali.
I think you shouldn’t go the route of artificial penis enlargement. There is no telling where this might lead you in ten or twenty years. There are many other ways to enrich the harmony of intimate family relationships. Attention should be paid to their study and practice.
If a Muslim has two wives, can he perform marital duties with both at the same time?
Not only “engaging in marital duties,” but even just sleeping with all three of them on the same bed is strictly not allowed. Each family must have its own separate housing. Separate and identical.
Question regarding zihar. Sometimes husband and wife joke and flirt with each other. For example, sometimes the husband jokingly plays the role of a little boy, and the wife is like his mother, and the husband tells her: “Take me in your arms,” imitating children. However, sometimes, after joking, you wonder if you have committed zihar? Sometimes this question makes you lose sleep and become nervous. After all, if this is zihar, then until atonement your wife becomes forbidden to you. Abdullah, 30 years old.
If this helps develop and maintain family harmony, sometimes turns your family everyday life into a funny joke that makes everyone feel good and happy, then you can enjoy this game. Don’t overthink it, especially when it leads to disruption of sleep and family peace. The mentioned jokes and games do not apply to what you named (az-zihar).
Available Are there any prohibitions on positions during sex? Glad.
There are definitely no prohibitions.
Is it possible to have intimacy with your wife during fasting?
Is it permissible to have intimate relations with your husband during the month of Ramadan at night (after breaking the fast)? A dispute arose regarding pregnancy in this month - they say that during this holy month, spouses cannot copulate either day or night. It is a sin. Is it true?
It is not true. The Holy Quran says:
“You are allowed to have intimate relations with your spouses at night during fasting days. They [wives] are clothing for you, and you [husbands] are clothing for them. Allah (God, Lord) knows that you deceived yourselves, and He has forgiven you and had mercy on you. Now you can have intimacy with them, so strive for what is prescribed for you. Eat and drink until you can distinguish a white thread from a black thread [until the dividing line between the coming day and the departing night appears on the horizon] at dawn. And then fast until night [before sunset, abstaining from eating, drinking and intimate relations with your spouse]. And do not have intimate relations with your spouses when you are in the mosques in a state I'tikafa. These are the boundaries outlined by the Almighty, do not approach them [do not cross the prohibitions]. In this way, Allah (God, Lord) reveals His signs to people, perhaps they will become pious” ().
See: al-Bukhari M. Sahih al-Bukhari. In 5 volumes. T. 1. P. 68.
See, for example: al-‘Aini B. ‘Umda al-qari sharh sahih al-bukhari. In 20 volumes. T. 2. P. 183.
Some preachers use unreliable hadiths or parables to make their sermon more convincing and insightful. Theologians adhere more strictly to the letter of the law in quotations and comments.
See: al-Qaradawi Y. Fatawa mu'asyra. T. 2. pp. 350–353.
Fakihs (Muslim theologians) say that “if there is no evidence in favor of the prohibition, then it is done in a way that is convenient for the person.” See: al-Nadwa A. Al-kava'id al-fiqhiyya [Canonical rules]. Damascus: al-Kalam, 1991. pp. 107, 108.
This refers to the “unspecified” that was or could have been during the time of the Prophet Muhammad, but nowhere was an explicit prohibition or explicit permission regarding this stated. As for those things that appeared in the practice of people subsequently, here, taking into account scientific achievements, as well as canonical norms and rules, theologians give conclusions (fatwas).
In the Holy Quran or through the Sunnah of the Prophet.
An authentic hadith says: “Truly, Allah (God, Lord) has established obligatory provisions (fards), so do not lose them! Outlined the boundaries [a certain number of daily obligatory prayers, namaz, for example, a certain form of observance of obligatory fasting and the number of days; specific punishments for specific crimes, etc.], so don’t go beyond them [don’t violate, don’t complicate, don’t toughen]! He [the Lord of the worlds] forbade some things [for example, obvious sins, such as theft, lies, foul language], so do not commit them! But He kept silent about other things, not out of forgetfulness, but out of mercy towards you. So do not organize searches (research) regarding them [to determine whether they are obligatory or prohibited. They refer to what is permitted, because everything that is not prohibited by the direct text of the Quran or the reliable Sunnah remains permitted by default].” Hadith from Abu Sa'lab al-Khushaniya; St. X. ad-Dar Qutni, al-Hakim, and this is also the thirtieth hadith of the “forty hadiths of Imam al-Nawawi.” See, for example: Nuzha al-muttakyn. Sharh Riyadh al-Salihin [Walk of the Righteous. Commentary on the book “Gardens of the Well-Behaved”]. In 2 volumes. Beirut: ar-Risala, 2000. T. 2. P. 457, 458, hadith No. 25/1834 and an explanation to it; Zaglyul M. Mavsu'a atraf al-hadith an-nabawi al-sharif [Encyclopedia of the beginnings of noble prophetic sayings]. In 11 volumes. Beirut: al-Fikr, 1994. T. 3. P. 166; al-Qari ‘A. (died 1014 AH). Mirkat al-mafatih sharkh miskyat al-masabih. In 10 volumes. Beirut: al-Fikr, 2002. T. 1. P. 278, hadith No. 197 and an explanation to it.
See, for example, al-Buty R. Ma'a an-nas. Mushawarat wa fatawa. pp. 74–76, 84; al-Qaradawi Y. Fatawa mu'asyra. T. 2. P. 354, 354.
The postpartum period ends with the end of bleeding. Hanafi theologians said on this matter: “There is no limit to the minimum. Maximum - forty days." Shafi'i theologians say: “The minimum is a moment. Maximum - sixty days. Usually forty days.” See: al-Margynani B. Al-hidaya [Guide]. In 2 volumes, 4 hours. Beirut: al-Kutub al-‘ilmiya, 1990. Vol. 1. Part 1. P. 36; al-Khatib ash-Shirbiniy Sh. Mughni al-mukhtaj [Enriching the needy]. In 6 vols. Egypt: al-Maktaba at-tawfiqiya, [b. G.]. T. 1. P. 244. Also see: al-Shavkyani M. Neil al-avtar. T. 1. Part 1. pp. 304, 305, hadith No. 390.
Hadith from Abu Hurayrah. See: Abu Dawud S. Sunan abi Dawud [Compendium of Hadiths of Abu Dawud]. Riyadh: al-Afkar ad-Dawliyya, 1999. P. 245, Hadith No. 2162, “Hasan”; as-Suyuty J. Al-jami' as-saghir. P. 501, Hadith No. 8204, “sahih”.
Intimate relationships between husband and wife are allowed during menstruation; they can bring each other to orgasm and ejaculation. The main thing is not to use the vagina (only during menstruation and in the postpartum period) and the anus (generally prohibited). For more details, see, for example: al-Bukhari M. Sahih al-Bukhari [Code of hadiths of Imam al-Bukhari]. In 5 volumes. Beirut: al-Maktaba al-‘asriya, 1997. Vol. 1. pp. 114 and 115, hadiths No. 300, 302 and 303; al-‘Askalyani A. Fath al-bari bi sharh sahih al-Bukhari [Opening by the Creator (for a person to understand something new) through comments on the set of hadiths of al-Bukhari]. In 18 volumes. Beirut: al-Kutub al-‘ilmiya, 2000. Vol. 2. pp. 531–533, hadiths 300, 302 and 303 and explanations to them.
Hadith from Abu Hurayrah. See: Ibn Majah M. Sunan [Code of Hadiths]. Riyadh: al-Afkar ad-Dawliyya, 1999. P. 79, Hadith No. 639, “sahih”; Janan I. Hadith ancyclopedis. Qutub sitte. T. 10. P. 346, Hadith No. 3823.
The latest edition of the encyclopedia, published in 1997, consists of 11 volumes.
See: al-Zuhayli V. Al-fiqh al-Islami wa adillatuh. In 8 volumes. T. 3. P. 551.
Niva is a sown field. In this context, it is an allegory, a metaphor, a figurative expression implying an intimate relationship between a husband and wife.
St. x. Muslima. See: an-Naysaburi M. Sahih Muslim [Code of Hadiths of Imam Muslim]. Riyadh: al-Afkar ad-Dawliyya, 1998. P. 389, Hadith No. 53–(1006); an-Nawawi Ya. Sahih Muslim bi sharkh an-Nawawi [Compendium of hadiths of Imam Muslim with comments by Imam an-Nawawi]. At 10 t., 18 p.m. Beirut: al-Kutub al-‘ilmiya, [b. G.]. T. 4. Part 7. pp. 91–93, hadith No. 53–(1006) and its explanation; Nuzha al-muttakyn. Sharh Riyadh al-Salihin [Walk of the Righteous. Commentary on the book “Gardens of the Well-Behaved”]. In 2 volumes. Beirut: ar-Risala, 2000. T. 1. P. 121, Hadith No. 4/120.
See, for example: al-Zuhayli V. Al-fiqh al-Islami wa adillatuh. In 11 vol. T. 9. P. 6594.
“If you tell your wives that they are like the backs of your mothers, then this does not make them your mothers” (Holy Koran, 33:4).
In the pre-Islamic period, the words of a husband to his wife “you are like my mother’s back to me” symbolized divorce, final and forever. This was abolished by the Qur'anic text. Henceforth, husband and wife in such cases could restore family relations, but only after atonement: either (1) by releasing the involuntary, or (2) by continuous two-month fasting, or (3) by feeding sixty beggars once. Priority follows sequence. This atonement is a kind of punishment so that people do not throw around inappropriate words. See, for example: Holy Quran, 58:1–4; al-Zuhayli V. At-tafsir al-munir. In 17 volumes. T. 11. P. 256.
Initially, during the month of fasting there was a ban on intimate relationships not only during the day, but also partially at night. Subsequently, as Revelations were sent down, this was canceled. Some, during the period of the ban regarding intimate relationships at night (after sleep), violated it out of weakness and then repented before the Almighty. He forgave them for their offense and lifted the ban. For more details, see, for example: al-Zuhayli V. At-tafsir al-munir. In 17 volumes. T. 1. P. 515, 522.
At night (from sunset until dawn), eating and sexual relations (with a spouse) are fully permitted.
This is a special, spiritual stay of the fasting person in the mosque, aimed at replenishing vitality and spiritual strength, with the intention of being in it. Islamic scholars are unanimous that i'tikaf in the last ten days of Ramadan for men is sunnah, that is, a desirable action.
Read more about i‘tikaf in my book “All about Muslim fasting and Kurban Bayram”.
