This article is devoted to the theme of the sacred verses from the sura "Tested", which is also called the sura "Test", or the sura "Love".
Its serial number in the corpus of the Qur'an is 60, but according to the time of sending down, it is located after the sura "Assembly" and before the sura "Women", referring to purely Medinan suras.
In the thematic verses at the beginning of our presentation, Allah (He is great and mighty!) announces to His faithful servants that, by His mercy and mercy, He brings to the truth entire nations of enemies who are connected with the faithful by blood ties. Moreover. He (glory to Him!) defines in these sacred verses the direction and path that the faithful should follow in their love and enmity with those who disagree with them in their convictions. The verses are introduced with the phrase "maybe", which symbolizes hope, and comes from the Creator himself - the most generous of the most generous. The revelation of the verses took place approximately twenty years after the beginning of the prophetic mission of the Master and Protector of our Messenger of Allah XXX. After the separation of fathers and sons, brothers and sisters, after the battle of relative with relative took place, His saying sounded: (Perhaps Allah will establish love between you and those with whom you are at enmity; truly, Allah is powerful!). This sacred verse blows with a fresh breath, sublime good news and pure calm in the hearts of the faithful after a long enmity and alienation between them and their relatives from the polytheists. He seems to be saying to the faithful: “Perhaps, in the near future, Allah will establish between you and those of your polytheist relatives with whom you had a long enmity, instead of it, love and affection instead of alienation. And know that He (glory to Him!) is all-powerful, and vast is His mercy and forgiveness to those who repent and turn to Him, "for He says:" And My mercy embraces every thing, and therefore I will write it down to those who God-fearing, giving a cleansing zakat and who believe in Our signs; who follow the Messenger, the unlearned Prophet XXX, which is recorded with them in the Torah and the Gospel; he induces them to do good and forbids them from evil, permits them good things and forbids them abominations, removes from them the burden and shackles that were on them ”(7:157).
The Creator (He is Great and Mighty!) fulfilled his promise and after a short time in the month of Ramadan, the 8th year of the Hijri*1, the greatest victorious discovery of Mecca*2 took place, and every relative met with his relative after people entered the religion of Allah in crowds (sura 7), and enmity gave way to love due to the sincerity of all of them in the worship of Allah, the Lord of the worlds.
Then He (glory to Him!) sent down two more sacred verses (8-9), explaining in them with all openness and clarity the path that the faithful must follow always and everywhere, in peace and war, in friendship and enmity and in resistance to those who disagree with them in religion. This path boils down briefly to the following: to those who disagree with us as Muslims in faith, without, however, harming us, but, on the contrary, extending the hand of peace to us, we must respond with peace to peace and security for security, cooperate with them in piety and fear of God, and not in sin and enmity (5:3). As for those who harm us and our beliefs, our common interests, our economy and any of the affairs entrusted to us by Allah Almighty, who harm us in any way, then Allah allowed us to protect ourselves from them, to protect all your rights.
This is how the rules noted above are established, starting with the first verse of the two mentioned above: “Allah does not turn you away from those who did not fight you for religion and did not drive you out of your dwellings. You should be kind to them and be just to them, for Allah loves the just! (60:8). The meaning of the ayat is as follows: “Allah permitted you, O believers, and instilled in you the love that you offer good, good deeds and support to someone who is not of the same faith with you, until he fights with you due to the fact that you are Muslim and are not trying to harm you in any way regarding your religion or earthly life. You must treat him with justice, for both the earth and the heavens stand on justice, for Allah has commanded us justice (“And when you speak, then be fair, even to relatives”, 6:152): justice in judgments (“When you judge among people, then judge with justice”, 4:58), justice in the testimony (“And take the evidence of two just among you and establish evidence before Allah”, 65:2), justice in reconciliation between people: (“And if If two groups of believers fight, then reconcile them, and if one is unjust against the other, then fight the one who is unjust until he turns to the command of Allah, and if he turns, then reconcile them in justice and be impartial: indeed Allah loves the impartial! The believers are brothers. Reconcile both your brothers and fear Allah, perhaps you will have mercy", 49: 9-10), justice in recording what concerns the relationship of people ("And let him write between you and a scribe in justice”, 2:282), justice with enemy and friend, rich and poor, near and far, according to His Word: (“O you who believe! Be steadfast before Allah, confessors of justice. Let not hatred towards the people of sin be brought upon you to the point that you violate justice. Be just, this is closer to God-fearing”, 5:8).
And if justice leads to the achievement of happiness by peoples, to the spread of security, peace, tranquility and serenity among them, if these are the consequences of justice, then injustice leads to the death of peoples, because it destroys peoples, undermining the principles underlying their existence. Verily Allah says: “They plotted a trick, and We plotted a trick, but they did not know. See what was the end of their cunning! We killed them and their people - all of them. And behold, these are their houses, destroyed because they were unjust. Indeed, in this is a sign for people who know!” (27:50-52). And in His sacred hadeeth *3 Allah Almighty says: “O my servants! Verily, I have made injustice forbidden to Myself and made it forbidden among you, so do not be unjust to one another.”
As for the second verse, in it Allah clarified who are those whom we must resist and with whom we must break, repel their attack, turning them back the ones who suffered loss: “Allah turns you away from those who fought with you for religion and drove you out of your dwellings, and helped your expulsion, so that you do not take them as friends, and whoever takes them as friends, those are the wicked. The meaning is: “Allah gives you, O believers, a categorical prohibition to offer friendship, love or cooperation to those who fight with you because you are Muslims; those who drove you out of your dwellings that you inhabited; those who helped your enemies drive you out of your dwellings. And know that anyone who cooperates with such and those like them will be unjust to his religion, unjust to himself, unjust to his ummah, and the consequence of this will be loss in the earthly and afterlife for the betrayal of Allah, his Messenger and Sharia, brought by our Lord the Messenger from Allah.
The two sacred verses discussed above have determined for Muslims for all time and everywhere the law that they must follow in their relationships with those who are not of the same faith with them, whether from the east or from the west, from the north or from the south. These are the scales that Allah Almighty set before the Muslims. The sacred verses speak of those sublime commands and high morality that we must learn, understanding that Almighty Allah created all people from one father and one mother: “O people! Fear your Lord, who created you from one soul and made her a mate from it, and from them spread many men and women ”(4:1).
It follows from these verses that Allah Almighty, in His mercy and kindness, fulfilled the hope of the faithful when, in response to their prayers, He reunited them after twenty years of separation from their fathers, mothers, relatives and loved ones, which happened as a result of the battle against each other. Having reconciled them, He gathered those who had not yet parted with their paganism, and turned them into Muslims, “... and united their hearts. If you used up everything that is on the earth, you would not unite their hearts, but Allah united their hearts ”(8:63). These verses teach us that the Muslim Law requires its followers to extend the hand of peace to anyone who does the same towards them, regardless of their religious beliefs, because there is no coercion in them that can create not true believers, but deceitful ones. hypocrites: “There is no compulsion in religion. The straight path has already clearly distinguished itself from error” (2:256).
It follows from what has been said that we, as Muslims, cannot accept talk of a clash of civilizations, religions and ideas. On the contrary, we argue that civilizations among intelligent people interact, strengthen and support each other in the name of serving all mankind. Shariah does not prevent non-Muslims from learning from Muslims and Muslims from benefiting from the experience of others within the limits of what Allah has permitted. There are no obstacles for the West to learn from the civilization of the East and for the North to learn from the civilization of the South, and vice versa, as long as they offer people good, good and progressive development, affirm worthy morals. It also becomes clear to us that the Islamic Law protects the human soul, whether it belongs to a Muslim or a non-Muslim. He uses various means to strengthen his defense, some of which embody encouragement and persuasion, and some of which embody a formidable warning and censure. Suffice it to recall in this regard that, according to Sharia, a person who kills a soul unjustly and forcibly is considered as if he had killed all people: “Whoever killed a soul not for a soul or for damage on earth, he, as it were, killed all people. And whoever revives her, it is as if he revived them all ”(5:32), that is, he contributed to her revival, testifying before Allah with a true testimony and preventing the unjust in his injustice, the murderer in his murder, warning the oppressed.
From this it becomes clear that those who confuse jihad*4 in Islam with terrorism and aggressive enmity are ignorant and misguided, for jihad in Islam is legal only for the sake of lofty goals, of which the following two are the most important: 1). protection of religion, soul, fatherland, honor, human dignity and everything that Almighty Allah commanded us to defend,
2). support for the oppressed and curbing the unjust.
To confirm what has been downloaded, it is enough to recall that all the campaigns that took place in the noble prophetic age * 5 were aimed at the implementation of the two tasks noted. Thus, the Battle of Badr *6 was undertaken to protect those who were illegally expelled from their homes, and only for that, those who were exiled said: “Our Lord is Allah!”. The Battle of Uhud*7 was undertaken to defend Madinah after the polytheists approached her near Mount Uhud. The battle against the Ahzab*8 was undertaken in order to protect the radiant Medina after it was surrounded from different sides by the polytheists. The victorious opening of Mecca for Islam was carried out in order to support the oppressed, to support the representatives of the Banu Khuza tribe - allies of Muslims who suffered from the treachery of their enemies from polytheists.
This is jihad in Islam. It can only be carried out in the name of protecting everything that should protect and for the sake of supporting the oppressed.
As for terrorism and aggression, they essentially turn out to be a direct negation of jihad, and the difference between them is like between heaven and earth. They are two incompatible opposites. And if jihad in Islam is aimed at protecting the truth and supporting the oppressed, then terror and aggression serve to protect lies and support the unjust, whether through murder or usurpation of land, or destruction of homes, or deprivation of livelihood, or non-recognition of legal rights. But it also follows from this that the Islamic Sharia is in every possible way concerned about the establishment of peace, the spread of peace, security and prosperity among all mankind, including the Islamic Ummah in terms of its relationship with those whose position is at odds with the Sharia. After all, he, for example, commands Muslims to provide shelter to those who ask for it from them and to provide security for those of the Gentiles who are worthy of it. To illustrate, it is enough to cite the saying of Allah, addressed to the Master and Intercessor of our Messenger of Allah XXX, and through him to every reasonable person: “And if any of the polytheists would ask you for refuge, then shelter him until he hears the Word of Allah . Then take him to a safe place for him. This is because they are people who do not yet know” (9:6). That is, “you, O Messenger, if one of the polytheists asks you for asylum, you must shelter him and save his life so that he hears the Word of Allah and heeds this Qur'an. And if he, having heard the words of Allah, believed, then he joined your followers, but if he refuses and wants to return to his country, then send with him, O noble Prophet, the one who will protect him until he reaches his country . And We have commanded you this, since the polytheists are people who do not know the Truth, and they need time to hear it, being inviolability and peace in their homeland. In his authentic hadith, the Prophet Muhammad (SAW) ordered his followers to fulfill this command of God with the greatest possible care: “If someone assured a person of safety and then killed him, then I have nothing to do with the killer, even if the one killed was an infidel.”
Indeed, the Islamic Sharia is the law of peace, trust and tranquility. The best security is that which spreads among any people, accompanied by goodness, development, progress and prosperity. A true Muslim is one who builds and does not destroy, equips and does not devastate, transforms and does not spoil, who cooperates with others on the basis of piety and piety, and not in sin and enmity (5:3) ...
Verily, Allah and His angels bless the Prophet! O those who believe! "Bless Him and greet Him diligently" (33:56).
"God, bless our Lord Muhammad, who reveals the hidden and completes the previous, affirms the truth with truth and leads along Your Direct Path! Reward his Family according to his merit by Your great measure!"
"Glory to your Lord, the Lord of Majesty and Power - He is above everything that would not be attributed to Him! Peace to the messengers! Praise be to Allah - the Lord of the worlds!" (37:180-182).
1 Hijra - the resettlement of the Prophet Muhammad and his supporters from Mecca to Medina (Yasrib) in 622 after his many years of confrontation with the Meccans, who did not accept his Muslim preaching. Hijra played a decisive role in the spread of Islam. Under the second righteous caliph Omar (Umar) ibn al-Khattab al-Faruk (c.585-644) was taken as the starting point of a new (Muslim) chronology based on the lunar calendar with a year length of 354 days. In the following presentation, Hijri dates will be given without special explanatory notes. Dates according to the European chronology will be accompanied by the R.Kh. (from the Nativity of Christ).
2 This refers to the surrender of Mecca without a fight to the Prophet Muhammad (SAW).
3 Al-hadith al-qudsi is a hadith from the Muslim tradition about the Prophet Muhammad (SAW), which, unlike ordinary hadiths, contains the direct speech of Allah.
4 Jihad (lit. “higher mobilization of forces”) is an unusually capacious term in Islam, in its most general use meaning “struggle for faith”, which includes both “jihad of the heart” (struggle against one’s own reprehensible inclinations), and “ jihad of the tongue” (preaching what is approved and prohibition of what is condemned), and “jihad of the sword” (armed defense of the faith), etc. In the European public consciousness, jihad was first and foremost attached to the idea corresponding to the jihad of the sword, although, according to the Prophet Muhammad (SAW), such a jihad qualified only as a small jihad, in contrast to the great jihad, which implied the struggle for spiritual self-improvement.
5 That is, organized by the Prophet Muhammad (SAW) himself.
6 Battle of Badr (near the wells of Badr, 150 km southwest of Medina) March 15 or 17, 624 A.D. - the first major and victorious battle of the Prophet Muhammad (SAW) with the pagan Meccans.
7 Uhud (Okhod) - a place 5 km north of Medina, on the slopes of which on March 23, 625 A.D. there was a battle between Muslims and Meccan pagans, who wanted to avenge the defeat in the battle at the wells of Badr.
8 Allied tribes opposed the Prophet Muhammad (SAW) in the battle for Medina.
Ayat "Love for neighbor", Sura "Council" verse 23
For all his efforts in spreading the religion, the noble Messenger of Allah (SAR) never asked anyone for a reward. His reward is with the Lord. But in this verse, Almighty Allah points out the need for love for the neighbors of the Prophet of Islam (DBAR). So who are they, these neighbors, whose love is equal to the reward of the Prophet of Islam (DBAR)? In accordance with the traditions available in the writings of Sunni and Shiite scholars, the neighbors mentioned in this verse are the pure representatives of the family (ahl al-bayt) of Muhammad (DBAR).
After the revelation of this verse, the companions asked the Prophet (dbar): “Who are the neighbors whom this verse prescribes to love?” The Prophet answered them: "They are Ali, Fatima, Hassan and Hussein (DBM)."(“Durr al-Mansur” by Suyuti, v.6 p.7; “Mustadrak” by Hakim Nishaburi, v.2 p.444; “Musnad” by Ahmad Khanbal, v.1 p.199)
Tabari, in his interpretation of the Quran, relates the following story: “After the murder of Hussein in Karbala, the captives from his family were taken to Damascus. Ali ibn Hussein - Imam Sajjad (DBM) was also among the captives. Seeing the prisoners, one of the inhabitants of Damascus turned to Imam Sajjad with the following words: "Praise be to Allah for killing you." Imam Sajjad (JBM) replied to him: “Have you not recited the verse: I do not ask you for a reward for this, but only love for your neighbors.? We are the neighbors of the Prophet."(“Jami al-Bayan” Tabari, v.25 p.16)
One of the ways to interpret the verses of the Quran is to interpret them with the help of other verses. This method of interpretation eliminates any ambiguities and doubts, for the Quran is a perfect scripture, and some of its verses never contradict others, but, on the contrary, complement each other. Such an interpretation of the Holy Scriptures is the tradition of the imams from the prophetic family. Loving and following the family of the Prophet is the right path, and this truth becomes apparent after careful consideration of the following verses:
1) Without exception, all of God's messengers did not want any reward from their followers. This is mentioned in many verses: “I do not ask you for a reward for this, for only the Lord of the worlds will reward me.” (Sura "Poets" verses 109, 127, 145, 164, 180)
2) The Prophet of Islam (DBAR) also does not want a reward from Muslims, but asks them to love his neighbors: "Say: I do not ask you for a reward for this, but only love for your neighbor." (Sura "Council" verse 23)
3) In another verse, the Almighty commands the Prophet (DBAR): “ Say: "I do not ask you for any reward for this, except that those who wish to take the path to their Lord." (Sura "Discrimination" verse 57)
4) In the next verse, Allah commands the Prophet (dbar) to convey to the believers the following: Say: "The reward that I ask of you is for yourself, and only Allah will reward me." (Sura "Saba" verse 47)
By placing these four verses next to each other, the following picture clearly emerges. The Prophet of Islam (DBAR), like other prophets, does not want a material reward from the believers, for his reward is with the Lord. But he wants only one reward from the Muslims. In one verse, this reward is called love for his neighbor, in another verse, the same reward is called that those who wish to embark on the path to their Lord. And the fourth verse says that this reward, which the Prophet asks (DBAR), will turn into a reward for the Muslims themselves.
In other words, these verses carry the meaning that the love for the neighbors of the Messenger of Allah (DBAR) is the true path to the Lord. The reward of the Prophet is that Muslims will love those close to the Prophet (ahl al-bayt), follow them, and for this reason will be on a direct path to their Lord. The Muslims need it, and it will ultimately benefit them and be the greatest reward in this world and the next. Loving the Prophet's neighbors means knowing the degree they occupy in the Islamic religion and sincerely following them in all prescriptions.
Loving the family of the Prophet means perfect faith and following them brings Muslims closer to divine mercy. In many traditions, the essence of love for the prophetic family is revealed.
The Messenger of Allah (dbar) said: “Know that the one who dies with love for the family of Muhammad (DBAR) will die the death of martyrs for the faith. Whoever dies with love for the family of Muhammad (DBAR) will die forgiven. Whoever dies with love for the family of Muhammad (DBAR) will die repentant. Know that the one who dies with love for the family of Muhammad (DBAR) will die with perfect faith. Know that the one who dies with love for the family of Muhammad (DBAR), the angel of death will bring the joyful news of Paradise, and then Munkar and Nakir. Know that the one who dies with love for the family of Muhammad (DBAR) will be taken to Paradise with the reverence with which the bride is taken to the groom's house. Know that the one who dies with love for the family of Muhammad (DBAR), the door to Paradise will open in his grave. Know that the one who dies with love for the family of Muhammad (DBAR) will be visited by angels of mercy.
And know that the one who dies with enmity to the family of Muhammad (DBAR) will come on the Day of Judgment with the inscription on his forehead: "Deprived of the mercy of Allah." Know that the one who dies with enmity to the family of Muhammad (DBAR) will die infidel. Know that the one who dies with enmity to the family of Muhammad (DBAR) will not even smell Paradise.” ("Kashshaf" Zamakhshari, v.4 p.220; "Tafsir Kabir" Fakhr Razi, v.27 p.165; Tafsir Qurtubi v.8)
"Teach your children three things: love for your Prophet, love for his family, and recitation of the Qur'an."(“Kanz al-ummal” Hindi, v.16 p.456)
The Prophet (DBAR) said in another tradition: "The basis of faith is love for me and for my family."("Durr al-Mansur" by Suyuti, v.6 p.7)
The tradition from Imam Ali (DBM) says: “The best deed is love for us, and the worst deed is enmity with us, with the family of the Prophet.”(“Gurar al-Hikam” vol. 1 p. 211)
The prophetic tradition says: “On the Day of Judgment, you will be asked about your love for my family” . (“Mujam al-Kabir” Tabarani, v.11 p.102)
Also the Prophet (dbar) said: "Indeed, salvation from fire is the love of Ali."(“Mustadrak” Hakim Nishaburi, v.2 p.241)
The Messenger of Allah (DBAR) addressed Imam Ali (DBM): “O Ali, happy is he who loves you. And unfortunate is he who is at enmity with you.”(“Mustadrak” Hakim Nishaburi, v.3 p.135)
The Prophet of Islam (DBAR) said: “Love Allah for the reason of blessing you. Love me for the love of Allah. Love my family because you love me."(“Sunan” Tirmizi, v.5 p.664)
Imam Sadiq (DBM) said: “Whoever knows and loves us truly loves Allah.”(“Al-Kafi” Kuleini, vol. 8 p. 112)
The Prophet (DBAR) said: “Only a believer loves Ali, and only a hypocrite is at enmity with him.”(“Sahih” Muslim, vol. 1 p. 86)
The Prophet (DBAR) said: “Fatima is a part of me. Anyone who angers her will anger me."(Sahih Bukhari, v.5 p.92)
In one legend it is said that Aisha was asked: “Which woman was most loved by the Prophet?” She replied: "Fatima." She was asked: “And of the men?” She replied, "Her husband."("Sunan" Tirmizi, v.5 p.701)
The Prophet (DBAR) said: “These are my children Hasan and Hussein. O Allah, love them, and love those who love them." . (Sahih Bukhari, v.5 p.100)
Love in all its manifestations has become the most beautiful feeling on earth. Our hearts are made to nurture love and generously share it with those around us. Look around: a mother loves her children, children love their parents, married hearts beat in time, relatives give love to their relatives, and the righteous are able to love the whole world and all the creations of the Almighty.
The Messenger of Allah (sallallahu alayhi wa sallam) often spoke about the love of not only men and women, but also people for each other. There are many hadiths that speak of this exceptional and lofty feeling. He instructed the believers: « A Muslim is one who never harms another person with either his tongue or his hands.”
Another hadeeth says: “Verily, on the Day of Resurrection, Allah will say: “Where are the people who loved each other for the sake of My greatness? Today, on the Day when there will be no other shadow but the shadow of Arsh, I will cover them!”
Muslims should definitely take the advice of the hadith: "If you feel a feeling of love for your brother, hurry to tell him about it."
The Prophet Muhammad (Sallallahu Alayhi wa Sallam) instructed: “Verily, softness, in whatever it is expressed, adorns. Try to alleviate rather than aggravate the situation, try to bring only good news to people and do not force them to avoid you.
Allah said: “For those who love each other for the sake of My greatness, minbars of light are intended, which the prophets and those who fell for the faith will envy!”
The Almighty also said: “I will definitely love those who love each other for Me, meet each other for Me, visit each other for Me and spare nothing for Me!”
The hadith reads: “The sweetness of faith will be felt by the one who loves Allah and His Messenger more than anything else, who loves a person only for the sake of the Almighty and does not think to return to disbelief after Allah has saved him, just as he does not want to be plunged into flames of hell."
Prophet Muhammad (sallallahu alayhi wa sallam) paid great attention to marital relations and urged people to do everything possible to strengthen marriage. He said: “When a husband looks at his wife and she looks at him with love, then the Almighty looks at them with mercy. And when a husband takes his wife by the hand, their sins slip through their fingers.”
It is known that there are four things that will become good in the earthly and eternal worlds. This is a grateful heart, a tongue occupied with the remembrance of Allah, a patient body in adversity and a spouse who does not betray her husband either with her body or his property.
And always follow the instruction of the Prophet (sallallahu alayhi wa sallam): “By the One in Whose power is my soul, you will not enter Paradise until you believe. And you will not believe until you love one another. So why don't you point out to me what will lead you to mutual love if you do this? Spread peace among yourselves."
1. The Messenger of Allah (S) said: “The best of you is the one who treats his wife the best.”
("Vasail", volume 14, p. 122).
2. Imam Ali (A) said: “Women are the trust of Allah for you: do not torture or oppress them.”
(“Mustadrak”, volume 2, p. 551).
3. The Messenger of Allah (S) said: “The words “I love you” said by a man to his wife will never leave her heart.”
(“Shafi”, volume 2, p. 138).
4. Imam Sadiq (A) said: “One of the qualities of the prophets is love for their wives.”
(“Bihar”, Volume 103, S. 236).
5. A Jew asked the Messenger of Allah (S): "What is the advantage of men over women?"
He said, “Like the advantage of the sky over the earth, or like the advantage of the water over the earth. For as water gives life to the earth, so does a man give life to a woman, and if there were no men, Allah would not have created women.”
(“Ilalu sharai” Saduk, volume 1, p. 512).
6. The Messenger of Allah (S) said: “The more perfect a man’s faith, the more love he shows for his wife.”
(“Bihar”, Volume 103, S. 228).
7. Imam Sadiq (A) said: “Our Shiites are those who show love to their wives.”
(“Bihar”, volume 103, p. 223).
8. Imam Reza (A) was asked: “Why do women inherit only half the share of men?” He said, “Because when a woman marries, she receives, and a man gives. Therefore, the proportion of men in the inheritance is greater. And another reason: a woman is under the guardianship of a man, who must satisfy her needs and give her maintenance. However, the man is not under the guardianship of the woman. If he needs maintenance, then she is not obliged to give it. Therefore, the proportion of men in the inheritance is greater.”
(“Ilalu sharai” Saduk, volume 1, p. 570).
9. Imam Sadiq (A) said: “Ibrahim (A) lived in the desert of Sham. When Hajar bore him Ismail (A), Sarah fell into deep sadness because of this, for she did not have a child from him. And she tormented Ibrahim (A) because of Hajar and grieved him. Ibrahim (A) complained about this to Allah, and Allah inspired him in a revelation: “A woman is like a crooked rib: if you leave her, you will enjoy it, and if you try to straighten it, you will break it”.
(“Tafsir Kummi”, volume 1, p. 60).
10. Imam Sadiq (A) was asked about the meaning of the words of Allah: "Our Lord is the one who gave each thing its structure, and then led along the way."
He said: “From the appearance of all the creations of Allah, it is clear whether it is a man or a woman.”
Then he was asked: “What is the meaning of “and then led along the path”?”
He said, "He led them to marriage and union."
(“Kafi”, volume 5, p. 567).
11. Fatima Zahra (A) to the question "What is better for a chaste woman?" answered: "The best thing for a woman is when she does not see strange men, and men do not see her."
(“Bihar, vol. 103, p. 250).
12. Imam Sadiq (A) said: "Every woman who honors her husband and does not torment him will be happy."
(“Bihar”, Volume 103, S. 253).
13. The Prophet (S) said: “The best women among you are those who love.”
(“Bihar”, volume 103, p. 235).
14. Imam Ali (A) said: "The jealousy of a woman is disbelief, the jealousy of a man is faith."
(“Nahj ul-balaga”, aphorism 124).
15. He also said: "The jihad of a woman is good behavior towards her husband."
(“Nahj ul-balaga”, aphorism 136).
16. He also said: “The best qualities of a woman are the worst for a man: vanity, cowardice and greed, and if a woman is vain, then she is not inferior to anyone in anything, if she is greedy, then this means that she protects not only her own good, but and the goodness of her husband, if she is cowardly, she runs in fear from everything that she encounters.
(“Nahj ul-balaga”, aphorism 234).
17. Imam Reza (A) said: “Some of the women are the best acquisition of a man. These are those who show love towards him.”
(“Mustadrak”, volume 2, p. 532).
18. The Prophet (S) said: “A wife is the guardian of her husband’s property, and she will be questioned for it.”
(“Mustadrak”, volume 2, p. 550).
19. The Prophet (S) said: “Get married and do not get divorced. The Throne of Allah trembles when a divorce is made.”
(“Nahj ul-fasaha”, hadith 1147).
20. The Prophet (S) said: “Allah has ordained for you kindness towards women. For your wives, mothers, sisters and aunts are women.”
("Nahj ul-fasaha", hadith 779).
21. The Prophet (S) said: “The best of your women are chaste, loving, who guard their chastity in front of other men and are loving towards their husband.”
(“Nahj ul-fasaha”, hadith 1534).
22. The Prophet (S) said: “Chastility is the adornment of women.”
(“Nahj ul-fasaha”, hadith 2008).
23. Ibn Abi Auja (a well-known atheist of that time) asked Hisham ibn Hakam, a student of Imam Sadiq (A), “Is not Allah wise?” He said, "Oh yes, He is wise."
He said: “Then tell me about the verse: “Marry other women that please you: two, three, four. If you are afraid that you will not be equally fair to them, then be content with one. Isn't that what Allah has made obligatory?"
Hisham said yes.
Ibn Abi Auja said: “Then tell me about the verse: “You will not be able to treat wives equally even with a strong desire. Do not lean completely towards one, leaving the other as if hanging.” What wise man would say that?
He could not answer anything and when he went to Imam Sadiq (A) in Medina, he asked him. Imam Sadiq (A) said: “Regarding the verse “Marry other women that please you: two, three, four. If you are afraid that you will not be equally fair to them, then be content with one ˮ, then we are talking about paying their maintenance. As for the verse, “You will not be able to treat your wives equally even with a strong desire. Do not lean completely towards one, leaving the other as if hanging, then we are talking about love for them.
When Hisham said this to Ibn Auja, he said: "By Allah, this did not come from you."
(“Kafi”, volume 5, p. 362).
24. Jabrail descended to the Prophet (S) and said: “O Muhammad! Your Lord greets you and says: “Virgin women are like fruit on a tree. When the fruit is ripe, it must be harvested, otherwise it will be spoiled by the sun and wind. So it is with virgins - when they reach maturity, they must marry, otherwise they may be corrupted.
Then the Messenger of Allah (S) climbed the minbar and brought it to the people. The people asked him: “Whom should they marry?” He said, "For those like them." They asked: "And who is like them?" He said, "Believers are like one another."
Following this, without leaving the minbar, he married Zubaa, the daughter of Zubair ibn Abdul Muttalib, with Mikdad ibn Aswad and said: “O people! I married my uncle's daughter to Miqdad to make the marriage easier."
(“Uyun akhbar reza, volume 1, p. 294).
25. Imam Ali (A) was asked: “What are the four that cannot be sated from the other four?” He replied: “The earth cannot be sated with rain, a woman with a man, an eye with a look and a knower with knowledge.”
("Uyun akhbar reza, volume 1, p. 214).
26. Imam Sadiq (A) said: “He who takes a woman for himself must take care of her and respect her, because a woman is like a toy: the one who holds her in his hands will not lose her.”
(“Kurbu l-isnad”, p. 34).
27. Imam Ali (A) said: “The mind of a woman is in her beauty, and the beauty of a man is in his mind.”
(“Maani akhbar” by Saduk, p. 228).
28. The Messenger of Allah (S) said: “Fear Allah regarding the two weak ones: an orphan and a woman. And the best of you is the one who treats his family the best.”
(“Kurbu l-isnad”, p. 44).
29. Imam Ali (A) said: “Cursed is every man who is ruled by a woman.”
(“Makarimu l-ahlyak”, p. 625).
30. The Messenger of Allah (S) said: “The more a person is a believer, the more he loves women.”
(“Navarid”, p. 12).
31. Imam Ali (A) said (from instructions before the battle of Siffin): “... Do not finish off the wounded, and do not hurt women, even if they offend you with insults and blaspheme your commanders, because, verily, they are weak and body, and soul, and mind; indeed, we are commanded to leave them alone, even if they are polytheists; and even in jahiliyah, if a man beat a woman with a stone or a stick, then he himself and his descendants were reproached for this.”
(“Nahj ul-balaga”, commandment 14).
32. Imam Ali (A) said: “Beware of consulting women, for their opinion is weak and their views are changeable. Cover their eyes with veils, for the severity of the veil is able to hold them longer, and their going out is no worse than the opportunity for an unverified person to visit them, and if you find it possible that they do not know anyone but you, then do so. Do not trust a woman with matters other than her personal affairs, for a woman is a reyhan (a fragrant flower), and not a kahraman (servant or strong man). Do not deceive your soul with its magnificence, do not encourage it to interfere in the affairs of others. Do not show undue suspicion, for it is the right woman who leads to evil, and the righteous woman to doubt.
("Nahj ul-balaga", letter 31).
33. Imam Ali (A) said: "A woman is a scorpion whose bite is sweet."
(“Nahj ul-balaga”, aphorism 61).
34. Imam Ali (A) said: “The chastity of a woman preserves her mental health and beauty.”
("Bihar", volume 103, p. 234).
35. Imam Ali (A) said: “Blessing is to do the opposite of what a woman says.”
(“Kafi”, volume 5, p. 518).
36. Imam Ali (A) said: “Be kind to your wife and speak to her in the best way, and your life will be good.”
(“Macarem l-ahlyak”, p. 218).
37. Imam Askari (A) said:
« And if there are no two men, then a man and two women”- the commander of the believers (A) said about this verse:“ The testimony of two women is equal to the testimony of one man. If there is evidence of two men or one man and two women, then a decision is made on their evidence.
And then he said: “The Messenger of Allah (S) said:“ Witnesses should be free, and not slaves, because slaves serve the master, and therefore their testimony is not accepted. And the witnesses must be Muslims, because Allah has honored the just Muslims by having their testimony accepted, and has made this among their reward in the next world before they pass on to the world to come.”
A woman came to the Messenger of Allah (S) and said: “O Messenger of Allah! Allah is the Creator of men and women, Adam is the father of men and women, and Eve is the mother of men and women, and you are the Messenger of Allah to men and women. Then why, in matters of inheritance, the testimony of one man is equal to the testimony of two women? The Messenger of Allah (S) said: “This is the decision of the Wise, the Just, Who does not oppress, but manages affairs according to His knowledge. However, you women are deficient (flawed or incomplete) in religion and reason. She said: “O Messenger of Allah! What are our shortcomings?” He said, “Almost half of your life you spend not praying because of your period, and you curse a lot and fall into disbelief. A woman lives for ten years with a man who treats her beautifully and gives her all the blessings. But when misfortune or poverty befalls him, she says to him: 'I have never seen anything good from you!' What a woman has of these shortcomings is a test for her, and she must endure it way), and then Allah will make her reward great. Rejoice, then!” And then he said: “No matter how bad a man is, a woman will be worse than him. And no matter how righteous a woman is, a man will be more righteous than her. Allah has not established equality between a man and a woman in any way, excluding the equality between Fatimah and Ali in the testimony.”
(“Tafsir of Imam Askari”, p. 656).
“O Allah! King on the Day of Judgment! Creator of earth and sky! Have mercy on lovers and save them from great troubles! Soften the hearts of their loved ones! Indeed, You are truly Heeding the call for help! You are close to those who pray to You” (prayer of a pilgrim during a detour (tawaf) of the Kaaba - the main sanctuary of Islam in Mecca).
From the book of al-Washa "Al-mawashsha"
Love and sex, taken in the context of Islamic culture and religion, are of interest for a number of reasons. One of them is the stable persistence in people's minds of stereotypes, accepted beliefs about the sexual side of Islamic culture. On the one hand, in the West and in Russia, many tend to believe that love as a feeling, as well as sex, as a wide range of the entire variety of the sexual sphere of human life, are suppressed in Islamic culture by the harsh prescriptions of the Koran. On the other hand, the Muslim East often appears in the mass consciousness of these same people as a symbol of sexual excess, a flood of sexual sensuality, and a Muslim - the notorious "oriental man" - is perceived as an ideal type of "always ready" sexual partner.
From the point of view of a person oriented towards Western culture, love and sex are self-sufficient things, their value does not need to be supported by arguments (religious and other) and have an ontological status in a person's being. The reasons for the perception of Islam as an asexual culture, repressive in relation to love and sex, lie in the erroneous interpretation of those provisions of the Koran that speak of love and sex, firstly; secondly, in the absence of an analysis of early Islam and in the conditions of the Arab Caliphate during its classical heyday until 1257.
Often, researchers draw materials for studying the sexual culture of Islam from the life of Muslims living on the periphery of the Muslim world, where the culture of the peoples professing Islam is the result of a mixture of Sharia norms with pre-Islamic customs. Or, the attitudes of the ideology and practice of extremist movements are analyzed. Although Islam, both as a religion and as a culture, is far beyond these limits.
One should refer to the text of the Koran, to the content of the sayings of the Prophet Muhammad (peace be upon him), as well as to the work, for example, of the Muslim theologian al-Ghazali (1058-1111), the largest authority on Islamic dogma and morality (for which he received the honorary nickname “ Argument of Islam”), and al-Jahiz (776-869), the great Arabic writer, to folklore and Arabic classical poetry. Al-Ghazali and al-Jahiz devoted a number of works to the presentation of their views on love and sex.
Islam first spread among the Arabs, a sensual people for whom love and sex are integral attributes of life itself, a condition for human existence. This happened solely due to the ability of Islam to absorb into itself and transform much of the pre-Islamic way of life of the Arabs and other peoples, including the features of sexual models and norms that regulated the sexual sphere of their life.
Love and sex in the minds of the Arabs have always been combined with sacred, religious values. It is no coincidence that the action of the famous pan-Arab stories about the extraordinary power of love and sexual passion takes place near the Kaaba, which was the main religious object for pilgrimage in pre-Islamic Arabia, and then was restored as a sacred center for all Muslims, towards which it is necessary to turn during prayer.
A story is known that after the spread of Islam, a certain Salih ibn Abd ur-Razzak during the Hajj in Mecca, making a detour of the Kaaba (tauaf), saw a sheet of paper with verses on its wall. An unknown poet told the people of Mecca about his crazy love for a Meccan woman and confessed that because of his modesty, he found no other way to express his feelings than to hang his poems on the wall of the Kaaba.
A refined view of sex and love can be traced in the poetry of Muslim peoples. Majnun, who immortalized himself with love for Leila, said: “Not to be loved means to be an ass!” Al-Ahuas ibn Muhammad al-Ansari said: "If you did not love and did not know passion, then you are one of the stones of the desert." Poets echoed him: “All people are creatures in love...! Lost is the one who did not love and was not loved.
Sherik ibn Abdullah al-Qadi also wrote that lovers are entitled to the greatest reward from Allah. And the poet Jamil directly said that “the one who died of love is also a martyr” (a Muslim who died in the struggle for Islam). This view is confirmed in the light of the hadith of the Prophet (peace be upon him): “Whoever falls in love and dies, saving himself from the sin of adultery, is equated with a martyr.”
In this regard, the status of a Muslim woman is poetized, almost sacred, her role is given a shade of spiritual perfection. Women do not personify the devilish instigation, as Christian theologians believed, leading men astray, but the unity of the two sexes makes it possible to experience through love and sex the most profound layers of the experience of human existence in order to realize one's true destiny in the world.
Thus, we can say that the Muslim world fully welcomed love and sexuality, defining its own norms for this sphere of human relations. The Quran contains numerous verses calling for believers to marry. “From His signs - that He created for you wives from among yourselves, that you should live with them, arranged between you love and mercy” (Quran 30:21).
In the Qur'an, the problems of sex and love are treated realistically. Sex was created by Allah as the only way to reproduce the human race among His other creations: "...And We created you in pairs." The love of a man and a woman for each other is not a feeling arising from a random whim, a fleeting whim of people. Love is given by Allah as a necessary part of the sexual relationship between a man and a woman: “... arranged between you love and mercy” (Quran 30:21).
Therefore, from the Islamic point of view, the sexual feeling of a man for a woman, and vice versa, is rooted in the constitution of human nature, and at the same time is an instrument of God's providence. In other words, Islam absorbed the understanding of sex as a phenomenon that has an ontological status in a person's life, the existence of which is impossible without sex.
At the same time, within the framework of Islamic dogma, sex is also interpreted teleologically: sex is not only self-sufficient, sex is also a goal. It is not only a means of self-realization of a person in his earthly life. Sex is also a means of manifesting a transcendent power, the Will of Allah. Sex in Islam is considered as a projection of the otherworldly, transcendent in this worldly, earthly existence of a person.
The Qur'an speaks of the feeling of love as a phenomenon directly related to sex, sexual relations between a man and a woman. The status of love and sex in Islam has been qualitatively upgraded. If before the emergence of Islam, an Arab simply loved and realized himself in sex, as he ate, breathed and drank, then within the framework of Islam, a Muslim was also aware of the sacred (sacred) meaning of the feeling of love he experienced and sexual intercourse with a woman. Love and sex in Islam turned out to be inside a voluminous, three-dimensional space: a man, a woman, and, from above, Allah.
Accordingly, in Islam, sex in a broad sense, as the whole diverse range of relationships between a man and a woman, can be realized in two complementary ways. Firstly, in the form of sensual passion between a man and a woman, as their sexual attraction to each other to satisfy their sexual needs. Secondly, in the form of a feeling of sympathy and disposition of a spiritual nature, which makes it possible to evoke love between a man and a woman. Like sex, love in Islam began to be regarded as a phenomenon of transcendent, divine origin, not subject to the consciousness, will and whims of a person if he turned out to be in love.
It is by no means accidental that in the above verse of the Qur'an (“made love between you ...”) love between a man and a woman is spoken of in connection with their sexual relations. In Islam, love is seen as a necessary condition for the full realization of sexual relations between a man and a woman.
The existing prejudice against Islam as a religion that sanctions the forcible coercion of a woman to marry an unloved man is refuted by the provision from the Qur'an: "... And whoever forces ... then after all, Allah is Forgiving, Merciful after forcing them" (Quran 24:33) ie, God is on the side of the women subjected to coercion.
In the most authoritative collection of hadiths - sayings of the Prophet Muhammad (peace be upon him), compiled by al-Bukhari, there is a message related to a woman named Hansa bint Hidag al-Ansari, whom her father forcibly married. Hansa complained to the Prophet Muhammad (peace be upon him), and he terminated her marriage with an unloved man. There is also a hadith that says that when asked by Aisha, the wife of the Prophet Muhammad (peace be upon him), whether a woman’s consent to marriage is required, he answered yes, and added that the girl’s silence, embarrassed to speak out loud about her decision, should be regarded as a positive response.
Therefore, Islam not only allows, but also finds natural the emergence of love between a man and a woman who wish to marry. At the same time, of course, before the conclusion of a legal marriage, they do not have the right to violate religious prescriptions.
Fatwas - theological and legal conclusions - issued to clarify and practically apply any Shariah prescription are regularly published in the journal “Mazhallatu al-Azhar” of the Islamic University “Al-Azhar” (Egypt). One of the issues of the magazine contains the answer of the fatwa committee to the question of the reader: “Does Islam consider love as a sin?”
“Love is a heartfelt attraction that does not obey the will of a person, even if he wanted to give it up. Therefore, the Shari'ah does not provide a decision that would allow or prohibit love. Sharia sanctions are applied only when a man and a woman violate the established religious prohibitions. If there is heartfelt love between them and the intention to enter into legal marriage in the future, then there is no sin on him or on her, ”the Islamic scholars answered.
As follows from the above, Islam recognizes that love, once it has arisen in the soul of a person, cannot be removed from it by any internal subjective effort or external sanction, just as the needs to eat, drink, breathe and engage in sexual relations cannot be suppressed.
Islam has not developed a cult of platonic, spiritual love for a woman. There is no legalized vow of celibacy and the institution of monasticism in Islam.
The negative attitude of the Prophet Muhammad (peace be upon him) to celibacy and sexual abstinence, no matter how good intentions they are explained (the desire of a person to devote himself completely to the worship of God, etc.) is well known. For example, it is reported that the Prophet Muhammad (peace be upon him) forbade his companion Uthman ibn Mazun from practicing sexual abstinence in order to devote himself entirely to the service of Allah.
As for the actual cases of the practice of sexual abstinence by some famous Sufi sheikhs (the vast majority of Sufis had and have families and offspring), after a thorough study of this phenomenon by Western Islamic scholar Bruce B. Lawrence, we can safely say that in this case we are dealing with a paradoxical form of worship women through sexual abstinence. B. Lawrence insists on the need to use the hermeneutical method of analyzing Sufi texts, in particular the texts of Nizamutdin-Tuliy, who lived in the Delhi Sultanate.
The results of B. Lawrence's research boil down to the assertion that Sheikh Nizamutdin considered love and sex, which find their full expression through family relationships, as integral attributes of human existence, its existence. According to the sheikh, a woman personifies a necessary stage on the path (“tarikat”) of a person. True love for Allah is inconceivable without a preliminary experience of love for a woman, which (love) is then stored in the soul of a man in a “removed form”, in the words of Hegel. In order to realize the degree and significance of the highest “big” love for Allah, a Sufi must first go through the stage of “small” love for a woman.
Sheikh Nizamutdin, according to B. Lawrence, did not at all belittle love for a woman. He simply pointed out that for a person, in addition to earthly objects of love, there is another object of love of a transcendental nature, i.e. Allah.
It should be noted that within the framework of Islamic society, sexual relations are regulated by clear religious prescriptions, through which love and sex in legal marriage are encouraged and all kinds of relationships of people of “non-traditional sexual orientation” are condemned. Islam allows and approves sexual and love activity, giving Muslims the right to satisfy their physical and socio-psychological needs through Sharia marriage. Islam forbids incest, homosexuality, lesbianism, bestiality, pedophilia, necrophilia, sadomasochism, and anal sex, and imposes various punishments on a Muslim and a Muslim woman for their commission.
Within the above-mentioned limits, sanctioned by Islam, a man and a woman can realize their sexual needs without any restrictions or constraint. This is stated in the Koran. The meaning of this Qur'anic ruling is also clarified by the verse:
“Now touch them and seek what Allah has ordained for you” (Quran 2:187).
This is confirmed by the following Qur'anic statement:
“Your wives are fields for you, go to your field [as] you will” (Quran 2:223).
Academician I. Krachkovsky translated the word “how” with the word “when”, thereby giving the wrong meaning. According to I. Krachkovsky, this verse refers to the frequency and time of sexual intercourse between a man and a woman. But in all commentaries (tafsirs) of Muslim scholars to the Qur'an, it is emphasized that this verse refers to the types of sexual intercourse, i.e. “as you wish” [to master], and not “when you wish.”
This verse was sent down in the first months of the Hijra, when the Prophet (peace be upon him) and a group of his Muhajir companions left Mecca and moved to Medina. Many of them left Mecca alone, without wives. In Medina, they married local women. However, disagreements soon arose.
The fact is that Meccan men have been known since ancient times for the fact that they preferred a variety of sexual positions in family relationships. At the same time, this was not accepted in Medina. The wives of the Muhajirs of Medina refused the Meccan "innovations", superstitiously fearing that children conceived in an unusual way would be born cross-eyed.
The matter came to the Prophet Muhammad (peace be upon him). Judging by the message of Abu Dawud, given in the tafsir (commentary) to the Koran, compiled by Ibn Kathir, it was in connection with this event that a revelation from Allah descended on him in the form of an ayat
“Your wives are fields for you; go to your fields [as] you will” (Quran 2:223).
Then the Prophet (peace be upon him) explained to Muslim women that various postures are allowed in sexual life.
Well-known Muslim theologians and faqihs, including al-Ghazali, periodically came up with written explanations about what is possible and what is not allowed for a Muslim in bed with his wife. Despite this, Muslims use various and sophisticated ways in their intimate life, which was the result of the development of Muslim culture as a synthesis of Arabic, Iranian, Byzantine and Indian cultures.
The views of Muslim religious authorities, who tried to develop at least a minimum of rules for sexual relations, were well expressed by al-Ghazali in a small work “Happy Muslim Marriage”. He writes that a Muslim before sexual intercourse with a woman should say: “Bismillahir-rahmanir-rahim” (In the name of Allah, Merciful to everyone in this world and only for believers on the Day of Judgment), then read the sura “al-Ikhlas” from Quran and a dua-plea asking the Almighty to give him good offspring and protect him from the shaitan. Then follows: “and if the moment of ejaculation approaches, then say to yourself without opening your lips: “Glory to Allah, who created man from water.” You should not be head towards the qibla (direction to the Kaaba - I.N.) during sexual intercourse out of respect for the Kaaba. A man and a woman should cover themselves with something, since the Prophet Muhammad (peace be upon him) wrapped himself with his head during intercourse with his wives and told them: “You should remain silent” (given from Abu Majih).
However, other scholars take a slightly different view of this issue. In their opinion, the origin of the hadith from the Prophet (peace be upon him) about the desirability of covering yourself with a blanket and remaining silent during sex is not sufficiently confirmed. So, it is not categorical.
For example, Dr. Muhammad Usman al-Hashit, who prepared the aforementioned writings of al-Ghazali for publication, writes that performing naked sexual intercourse does not contradict the Sunnah of the Prophet (peace be upon him), referring to Dr. Abdullah al-Qadir. The latter argued: “Whether partners be naked or not depends on their taste and does not contradict the Sunnah. After all, the Koran says: "Your wives are fields for you." There is also a hadith about the Prophet Muhammad (peace be upon him) and his young wife Aisha (may Allah be pleased with her), who washed together, that is, were naked. Therefore, there are no barriers to sexual intercourse in the nude.”
In any case, this issue belongs to the category of recommended prescriptions, and non-compliance with it by the believer is not considered a sin.
Also, al-Ghazali advised Muslims to refrain from sexual intercourse with a woman on the first night of each month, at night in the middle of the month, at night at the end of the month, and also during the day and night every Friday. Hadith from Tirmizi “If a husband wants to satisfy his sexual need with his wife, then she should always fulfill his desire, even if she was busy baking” only speaks of the desirability of al-Ghazali's conclusion.
A necessary condition for physical intimacy, according to al-Ghazali, was the mutual achievement of satisfaction by husband and wife. Al-Ghazali defended the generally accepted opinion of Muslims that physical intimacy should satisfy not only a man, but also a woman. “If she, having met a man, will be in an excited state, and the man, satisfied, will get up, then this will affect her negatively. Such a discrepancy causes a cooling of feelings up to disgust.
The right of a woman to the full satisfaction of her sexual needs was also theoretically substantiated by Imam al-Ghazali. He wrote: “A husband should copulate with his wife at least once every four days, based on the fact that he can have four wives. The frequency of intimacy with the wife can be increased and decreased according to her need for it, based on the need to ensure her marital fidelity. Ensuring marital fidelity is the duty of the husband. If he fails to satisfy her sexual needs, it will jeopardize her marital fidelity.”
Islam, therefore, considers a woman not just as an instrument for satisfying a man's sexual needs, but also as a full-fledged subject of sexual relations, recognizing her right to fully satisfy her sexual needs.
The results of the above consideration of love and sex within the framework of Islam can be formulated in the following provisions:
Love and sex in Islam are considered as phenomena not only self-sufficient, that is, as the essential attributes of human existence, but also as the realization of a transcendent power, the Will of Allah.
Love and sex between a man and a woman are pleasing to Allah.
The Qur'an and the Sunna of the Prophet Muhammad (peace be upon him) speak in favor of the symmetry of the rights and duties of a man and a woman in love and sex.
Islam unambiguously condemns all kinds of "non-traditional sexual orientation", based on the need to protect the family, the main function of which is the reproduction of the human race, which is the purpose of God's plan.
“I created jinn and people only so that they worship Me” (Quran 51:56).
http://www.islam.ru/lib/douknow/sex/
