*Impermissibility of Masturbation*
Shaykh Muḥaddith Irshād al-Ḥaqq al-Atharī حفظه الله said under his explanation of the āyah in sūrah al-muʾminūn:
*وَٱلَّذِينَ هُمْ لِفُرُوجِهِمْ حَـٰفِظُونَ ٥ إِلَّا عَلَىٰٓ أَزْوَٰجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَـٰنُهُمْ فَإِنَّهُمْ غَيْرُ مَلُومِينَ ٦*
*[[And those who guard their chastity (i.e. private parts, from illegal sexual acts)*
*Except from their wives or (the slaves) that their right hands possess, - for then, they are free from blame;]]*
He said:
Ejaculating Through One's Hand (Masturbation):
"Likewise this āyah proves that *masturbation i.e. using your own hands to ejaculate semen is ḥarām.* The majority of the ʿulamāʾ are of the same position, some of them have even said that if there was any evidence to permit it, a person with a pure soul will avoid this lewdness. ʿAllāmah Qurṭubī رحمه الله has written that "Imām Aḥmad رحمه الله with his highest qualities of waraʿ and taqwā was of the opinion of it being allowed, he believed that
Shaykh Muḥaddith Irshād al-Ḥaqq al-Atharī حفظه الله said under his explanation of the āyah in sūrah al-muʾminūn:
*وَٱلَّذِينَ هُمْ لِفُرُوجِهِمْ حَـٰفِظُونَ ٥ إِلَّا عَلَىٰٓ أَزْوَٰجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَـٰنُهُمْ فَإِنَّهُمْ غَيْرُ مَلُومِينَ ٦*
*[[And those who guard their chastity (i.e. private parts, from illegal sexual acts)*
*Except from their wives or (the slaves) that their right hands possess, - for then, they are free from blame;]]*
He said:
Ejaculating Through One's Hand (Masturbation):
"Likewise this āyah proves that *masturbation i.e. using your own hands to ejaculate semen is ḥarām.* The majority of the ʿulamāʾ are of the same position, some of them have even said that if there was any evidence to permit it, a person with a pure soul will avoid this lewdness. ʿAllāmah Qurṭubī رحمه الله has written that "Imām Aḥmad رحمه الله with his highest qualities of waraʿ and taqwā was of the opinion of it being allowed, he believed that
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like venesection/phlebotomy or cupping is used to expel wastes from the body at times of need, then masturbation is also permitted at times of need" (Tafsīr al-Qurṭubī p. 105 v. 12)
"However this qiyās (analogy/reasoning) is *opposing the apparent naṣṣ (āyah) of the Qurʾān* because Allāh تعالى has lifted blame from only two ways of not protecting one's private parts [i.e. using them]. So apart from these two, all other ways that might be used, will be blameworthy in all cases. *Hence, diverting from this without any evidence is not permissible.* (Aḍwāʾ al-Bayān [of Imām Muḥammad al-Amīn al-Shinqīṭī رحمه الله] p. 526 v. 5)"
Falāḥ Ki Rāhein (فلاح کی راہیں) p. 134
"However this qiyās (analogy/reasoning) is *opposing the apparent naṣṣ (āyah) of the Qurʾān* because Allāh تعالى has lifted blame from only two ways of not protecting one's private parts [i.e. using them]. So apart from these two, all other ways that might be used, will be blameworthy in all cases. *Hence, diverting from this without any evidence is not permissible.* (Aḍwāʾ al-Bayān [of Imām Muḥammad al-Amīn al-Shinqīṭī رحمه الله] p. 526 v. 5)"
Falāḥ Ki Rāhein (فلاح کی راہیں) p. 134
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قال العلامة صديق حسن خان القنوجي رحمه الله:
ʿAllāmah Ṣīddīq Ḥasan Khān Qinnawjī رحمه الله said:
((وأقول: لا شك أن الاستنجاء بالماء أفضل من الاستنجاء بالحجارة من دون ماء؛ لأنه أقطع للنجاسة، فلا تبقى بعده عين للنجاسة ولا ريح، بخلاف الاستنجاء بالحجارة - وهو الاستجمار -، فإذا لم يبق جزء من عين النجاسة بقي أثر من آثارها، وإذا لم يبق شيء من الآثار بقيت الريح، ومع هذا؛ فهو من السنن كما ثبت في الأحاديث الصحيحة مقرونا بما لا خلاف في مشروعيته))
“I say: There is no doubt that doing istinjāʾ (cleaning oneself) with water is better than doing istinjāʾ with rocks without water, as it is better at removing the najāsah (filth), so no physical remnant of the najāsah remains afterward nor any smell, as opposed to doing istinjāʾ with rocks, which is istijmār; if no part of the physical najāsah remains, some remnant of it will, and if no remnant remains, the smell will. As well as this, it is a sunnah, as has been established in ṣaḥīḥ aḥādīth in proximity with things regarding which there is no disagreement on their legislation.”
التعليقات الرضية (ج1، ص١٣٩)
Al-Taʿlīqāt al-Raḍīyyah (vol. 1, pg. 139).
ʿAllāmah Ṣīddīq Ḥasan Khān Qinnawjī رحمه الله said:
((وأقول: لا شك أن الاستنجاء بالماء أفضل من الاستنجاء بالحجارة من دون ماء؛ لأنه أقطع للنجاسة، فلا تبقى بعده عين للنجاسة ولا ريح، بخلاف الاستنجاء بالحجارة - وهو الاستجمار -، فإذا لم يبق جزء من عين النجاسة بقي أثر من آثارها، وإذا لم يبق شيء من الآثار بقيت الريح، ومع هذا؛ فهو من السنن كما ثبت في الأحاديث الصحيحة مقرونا بما لا خلاف في مشروعيته))
“I say: There is no doubt that doing istinjāʾ (cleaning oneself) with water is better than doing istinjāʾ with rocks without water, as it is better at removing the najāsah (filth), so no physical remnant of the najāsah remains afterward nor any smell, as opposed to doing istinjāʾ with rocks, which is istijmār; if no part of the physical najāsah remains, some remnant of it will, and if no remnant remains, the smell will. As well as this, it is a sunnah, as has been established in ṣaḥīḥ aḥādīth in proximity with things regarding which there is no disagreement on their legislation.”
التعليقات الرضية (ج1، ص١٣٩)
Al-Taʿlīqāt al-Raḍīyyah (vol. 1, pg. 139).
Gems of īlm
Voice message
كلام جميل يحيي القلب
(Beautiful words that bring the heart to life.)
(Beautiful words that bring the heart to life.)
Imām Muqbil Al-Wadi’ī رحمه الله said:
“If you hold fast to Allāh, even if everyone in the universe conspires against you, He will provide you with relief and a way out.”
Al-Masār’a | p. 9
“If you hold fast to Allāh, even if everyone in the universe conspires against you, He will provide you with relief and a way out.”
Al-Masār’a | p. 9
Al-Imām Muhammad ibn Sirīn (d. 110 AH) said:
Do not argue or debate except with a person whom, if you speak to them, you hope they will reconsider and return (to the truth). As for the one whom you speak to and they simply argue and debate back, then beware of speaking to them.
al-Hujjah fī Bayān al-Mahajjah of al-Asbahānī (2/521).
Do not argue or debate except with a person whom, if you speak to them, you hope they will reconsider and return (to the truth). As for the one whom you speak to and they simply argue and debate back, then beware of speaking to them.
al-Hujjah fī Bayān al-Mahajjah of al-Asbahānī (2/521).
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Imam Ahmad ibn Hanbal said:
"I have brothers who I only meet once a year, yet I have stronger love for them than people I meet every day.”
{Adab al Shari'ah v. 3, p. 283}
"I have brothers who I only meet once a year, yet I have stronger love for them than people I meet every day.”
{Adab al Shari'ah v. 3, p. 283}
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Questioner: May Allāh reward you and bless you. A question has been raised regarding whether compensation (diyah) is due if a person assaults another and shaves his beard, especially if the beard does not grow back again?
Sheikh Sulaymān Ar-Ruhaili waffaqahaullah:
The beard is considered a full, honourable organ of a man. If someone damages a full, honourable organ of a man, full compensation (diyah) becomes obligatory (i.e. 100 camels). Therefore, the correct opinion among scholars is that if a person assaults a man and shaves his beard, compensation is due, even if the beard will eventually grow back. The key consideration here is the act of aggression itself. The shaving of the beard is an assault that requires compensation, which is currently estimated at 100,000 (Saudi) riyals.
Many Muslims, however, willingly offer their cheeks and beards to barbers for a fee of five riyals, neglecting the honour that Allāh has bestowed upon them with their beards. Some Muslims are heedless of this honour. ’Ā'ishah (may Allāh be pleased with her) used to say, "By Him who adorned men with beards, and by Him who honoured men with beards."
One of the honours of the beard is that if it is trangressed/damaged, full compensation is due. This is a principle recognised by the reputable scholars: that every full and honourable organ of a person, when assaulted, warrants full compensation. If the organ is one of a pair, then the compensation for one is half. This principle has been established by the authoritative jurists.
We shall conclude here for tonight. And Allāh knows best. May peace and blessings be upon Muḥammad, his family, and his companions.
Sheikh Sulaymān Ar-Ruhaili waffaqahaullah:
The beard is considered a full, honourable organ of a man. If someone damages a full, honourable organ of a man, full compensation (diyah) becomes obligatory (i.e. 100 camels). Therefore, the correct opinion among scholars is that if a person assaults a man and shaves his beard, compensation is due, even if the beard will eventually grow back. The key consideration here is the act of aggression itself. The shaving of the beard is an assault that requires compensation, which is currently estimated at 100,000 (Saudi) riyals.
Many Muslims, however, willingly offer their cheeks and beards to barbers for a fee of five riyals, neglecting the honour that Allāh has bestowed upon them with their beards. Some Muslims are heedless of this honour. ’Ā'ishah (may Allāh be pleased with her) used to say, "By Him who adorned men with beards, and by Him who honoured men with beards."
One of the honours of the beard is that if it is trangressed/damaged, full compensation is due. This is a principle recognised by the reputable scholars: that every full and honourable organ of a person, when assaulted, warrants full compensation. If the organ is one of a pair, then the compensation for one is half. This principle has been established by the authoritative jurists.
We shall conclude here for tonight. And Allāh knows best. May peace and blessings be upon Muḥammad, his family, and his companions.
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