Met je man knuffelen of zoenen tijdens woedhoe?

[ahlan22]

Is dit toegestaan binnen het huwelijk?

[taalib_matloeb]

Tijdens het verrichten van de woedoe of als je jezelf in een staat van reinheid bevind?

[Klikdanhier]

Ik denk dat je bedoelt of het de woedoe verbreekt, want waarom zou het in staat van reinheid niet toegestaan zijn? Als dat je vraag is kun je het beste nazien wat de nawaqid alwoedoe (de zaken die de woedoe verbreken/tenietdoen) zijn.

[taalib_matloeb]

In dat geval zou ik het vragen aan de imaam of een student van kennis.

[Klikdanhier]

Kijk eens: http://www.salafyink.com/fiqh/Conditions_Pillars_Wudhu_MR.pdf

[Arab-ELLA]

Citaat door ahlan22:

Is dit toegestaan binnen het huwelijk?

Assalamu alikum,

Bedoel je dit?:


Fatwas of the Permanent Committee>Group 1>Volume 5: Fiqh>Taharah>Fiqh>Taharah>Chapter on nullifications of Wudu'>A kiss does not invalidate Wudu':The first question of Fatwa no. 9513:

Question:

It is reported in an authentic Hadith that ‘Aishah, the Mother of the Believers (may Allah be pleased with her), said that the Messenger of Allah (peace be upon him) got up at times in a state of Janabah (major ritual impurity). It is also reported that he (peace be upon him) kissed one of his wives after performing Wudu’ (ablution) then he offered Salah (prayer) and this took place during the month of Ramadan. My question is: How may the Prophet (peace be upon him) get up at the morning in a state of Janabah when he had to lead the Muslims in the congregational Prayer at dawn? Does the Hadith indicate that he (peace be upon him) had intercourse after offering Fajr (Dawn) Prayer? Does kissing one's wife nullify Wudu'? Some scholars say that it is one of the annulments of Wudu’, although the Prophet (peace be upon him) kissed his wives after performing Wudu’ then offered Salah without repeating Wudu’? What is the ruling in this regard, may Allah reward you!

Answer:

All praise be to Allah Alone, and peace and blessings be upon His Messenger, and his family and Companions.

First, the Prophet (peace be upon him) had intercourse with one of his wives at night, and sometimes he did not take Ghusl (ritual bath) at night, and when he woke up he used to make Ghusl before dawn to offer Fajr Prayer.


Second, according to the most preponderant opinion of the scholars, kissing one’s wife does not nullify Wudu’ even if the person feels pleasure as long as he does not ejaculate. Moreover, kissing one’s wife does not nullify Sawm (Fast).

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

The Permanent Committee for Scholarly Research and Ifta':

Deputy Chairman Chairman
`Abdul-Razzaq `Afify `Abdul-`Aziz ibn `Abdullah ibn Baz




Fatwas of the Permanent Committee>Group 2>Volume 4: Fiqh – Taharah>Things that invalidate Wudu'>Touching a woman:The first question of Fatwa no. 20658:

Question 1: Some of the contemporary scholars argue that touching one's wife does not nullify Wudu' (ablution). Their view rests on the Hadith reported by Abu Dawud, on the authority of `Aishah (may Allah be pleased with her), that the Prophet (peace be upon him) kissed one of his wives and went out to offer Salah (Prayer) without having performed Wudu' again. Could this be a supporting evidence to the holders of this view, or is this act peculiar to the Prophet (peace be upon him) on account that he did not declare this? `Aishah (may Allah be pleased with her) also narrated: The Messenger of Allah (peace be upon him) used to kiss (his wives) while observing Sawm (Fast); and he had the greatest control over his desire (as compared to you).

As for Wudu' being nullified by what comes out of the urethra and anus through an opening in the stomach, there is no disagreement regarding this except what was stated by the Shaykh of Islam and Al-Muwaffaq in "Al-Mughny" from some of the Maliky jurists. There is no disagreement that Wudu' is nullified by what comes out of the urethra and anus. Ibn Taymiyyah stated that If a person has a disease that prevents the urine and stool from coming out of the urethra and anus and another opening is made in their body for the discharge of their excretions as is the case with some people, this does not nullify Wudu'. Accordingly, is Wudu' Mustahab (desirable) or Wajib (obligatory) in this case?

Answer:

Firstly, according to the correct opinion maintained by scholars, if a man touches his wife directly, this does not nullify Wudu', whether he touches her lustfully or not, for the Prophet (peace be upon him) kissed one of his wives and went for Salah without performing Wudu' again. Moreover, when the Prophet (peace be upon him) prostrated himself while offering voluntary Salah (Prayer) at night, he would touch `Aishah (may Allah be pleased with her) with his fingertips to make her withdraw her legs due to the narrowness of the place, then he would prostrate. It would impose a lot of hardship if Wudu' was required whenever a man touched his wife. If it really nullifies Wudu', the Prophet (peace be upon him) would have explained it. As for Allah's Saying in Surahs Al-Nisa' and Al-Ma'idah: ...or you have been in contact with women (i.e. sexual intercourse) this refers to marital sexual intercourse, according to the more correct of the two opinions maintained by scholars. This was the explanation reported from some of the Sahabah (Companions of the Prophet) and Tabi`un (Followers, the generation after the Companions of the Prophet), may Allah be pleased with them all.

Secondly, whatever exits the body through passages other than the urethra and anus, such as blood, vomit, and the like, does not nullify Wudu' according to the correct opinion maintained by scholars, unless it is foul and Najis (ritually impure). Urine and stool absolutely nullify Wudu', whether they exit the body through the regular passage or not.
May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

The Permanent Committee for Scholarly Research and Ifta':

Member Deputy Chairman Chairman
Bakr Abu Zayd `Abdul-`Aziz Al Al-Shaykh `Abdul-`Aziz ibn `Abdullah ibn Baz




Fatwas of the Permanent Committee>Group 1>Volume 5: Fiqh>Taharah>Fiqh>Taharah>Chapter on nullifications of Wudu'>A man directly touching his woman:The first question of Fatwa no. 1405:

Question: A person can not avoid giving and taking things from his wife all day long; if the person touches the hand of his wife after Wudu’ (ablution), is his Wudu’ nullified?

Answer:

All praise be to Allah Alone, and peace and blessings be upon His Messenger, and his family and Companions.
The scholars disputed the case of a man who touches his woman directly, whether his Wudu’ is nullified or not. The preponderant opinion is that it does not nullify Wudu’ whether he touches her lustfully or not, for the Messenger of Allah (peace be upon him) used to kiss some of his wives without performing Wudu’ after that. It is also a matter of common action that would impose difficulty if Wudu’ was necessitated in this case; besides if it did nullify Wudu’, the Prophet (peace be upon him) would have explained.

As for Allah’s Saying in Surahs Al-Nisa’ and Al-Ma’idah: ...or you have been in contact with women (by sexual relations) the meaning refers to Jima‘ (conjugal intercourse), according to the more correct of the two opinions held by the scholars.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

The Permanent Committee for Scholarly Research and Ifta':

Member Deputy Chairman Chairman
`Abdullah ibn Ghudayyan `Abdul-Razzaq `Afify `Abdul-`Aziz ibn `Abdullah ibn Baz

Wassalaam.[/SIZE]


[SIZE=2]Fatwas of the Permanent Committee>Group 1>Volume 5: Fiqh>Taharah>Usul-ul-Fiqh>Issuing Fatwas>Those entitled to issue Fatwas>Is it a condition for one to be a Mufti to memorize a given number of Hadith?: Who is qualified to issue Fatwa?:

The third question of Fatwa no. 4400 Q: Those who do not memorize six thousand Hadiths are not permitted to say that something is Halal (Lawful) or Haram (Prohibited). It is enough for them to just observe their Wudu' and Salah (Prayer).

Answer:

All Praise is due to Allah Alone, and peace and blessings be upon His Messenger, his family, and Companions. To commence:

Whoever learns about any of the issues of Islamic Shari`ah (jurisprudence), is able to support them with evidence, and is confident about their correctness, he/she must convey and clarify these issues to others when there is a need for this, even if this person does not memorize the number of Hadiths mentioned in the question. It is authentically reported that the Prophet (peace be upon him) stated: “May Allah brighten (the face of) a person who hears something from us (me) and conveys it as heard ; for perhaps the informed person shall comprehend it more than the one who heard.” Narrated by Ahmad, Al-Tirmidhy, and Ibn Hibban on the authority of Ibn Mas`ud (may Allah be pleased with him).

In another narration, the Prophet (peace be upon him) stated: “May Allah brighten (the face of) a person who hears a Hadith from us (me) and memorizes it to convey it to others; for perhaps a receptor of knowledge is more knowledgeable than a transmitter, and perhaps a transmitter (of knowledge), is not versed in knowledge.” Narrated by Al-Tirmidhy and Al-Diya' on the authority of Zayd ibn Thabit (may Allah be pleased with him). Moreover, the Prophet (peace be upon him) also stated: Convey (my sayings) to people even if it is a single verse.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

The Permanent Committee for Scholarly Research and Ifta':

Member Deputy Chairman Chairman
`Abdullah ibn Qa`ud `Abdul-Razzaq `Afify `Abdul-`Aziz ibn `Abdullah ibn Baz

[taalib_matloeb]

We missen nog een mening, wie gaat deze mening noemen?

[Tahmid]

Asalaam Alikum Wa Rahmat Allah Wa Barakthu.

Geachte zuster,

Leest u insja`Allah.


Citaat:

Praise be to Allaah.

The scholars differed as to whether wudoo’ is invalidated by touching a woman. There are three views:

1-

The first view is that touching a woman invalidates wudoo’ in all cases, whether the touching is with desire or not, and whether he intended to do that or it happened by mistake. This is the view of Imam al-Shaafa’i (may Allaah have mercy on him).

He quoted as evidence the verse (interpretation of the meaning): “or you have been in contact with [laamastum] women” [al-Nisa’ 4:43].

The basic meaning of the word lamas (translated here as “been in contact with&rdquo is touching with the hand.

The word lamas appears in ahaadeeth with the meaning of touching with the hand, as in the words of the Prophet (peace and blessings of Allaah be upon him) to Maa’iz (may Allaah be pleased with him): “Perhaps you kissed her or touched (lamasta) her.” Narrated by Ahmad in al-Musnad (2130).

And he (peace and blessings of Allaah be upon him) said: “The zina of the hand is touching (al-lams).” Narrated by Ahmad (8392) and classed as saheeh by al-Albaani in al-Silsilah al-Saheehah (8204).

But these ahaadeeth indicate that what is meant by touching is that which is less than intercourse, and there is no dispute concerning this. Rather the dispute is whether the “touching” mentioned in the verse refers to intercourse or that which is less than it. These ahaadeeth do not refer to any such thing.

This opinion is the weakest of the scholarly views on this matter. Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said, as is mentioned in al-Ikhtiyaaraat (p. 18): If he touches a woman without desire, then it is well known that the Lawgiver does not require him to do wudoo’ and it is not mustahabb for him to do wudoo’. End quote.

2-

The second view is that touching a woman does not invalidate wudoo’ at all, whether it is with desire or without desire. This is the view of Imam Abu Haneefah (may Allaah have mercy on him).

This view is indicated by a number of things:

1- The basic principle is that purity (tahaarah) remains valid and is not cancelled out unless there is sound evidence that this thing invalidates wudoo’, and there is no such evidence in this case. As for the verse, we shall see below that what it refers to is intercourse, not just touching.

2- It was narrated that ‘Aa’ishah (may Allaah be pleased with her) said: I used to sleep in front of the Messenger of Allaah (peace and blessings of Allaah be upon him) and my legs would be in the direction of his qiblah. When he prostrated, he would poke me and I would draw my legs up and when he stood up I would stretch them out again. Narrated by al-Bukhaari (382). In al-Nasaa’i (166) it says with a saheeh isnaad: until, when he wanted to pray Witr, he touched me with his leg.

3- It was also narrated that she (may Allaah be pleased with her) said: I noticed that the Messenger of Allaah (S) was not in the bed one night, so I looked for him, and my hand fell on the sole of his foot. He was in the mosque, with his feet held upright, and he was saying, “O Allaah, I seek refuge in Your pleasure from Your wrath, in Your forgiveness from Your punishment.” Narrated by Muslim (486). According to a report narrated by al-Bayhaqi with a saheeh isnaad: I started reached out for him with my hand and my hand fell on his feet, and they were held upright and he was prostrating… It is also narrated by al-Nasaa’i (169).

The apparent meaning of these ahaadeeth is undoubtedly that the Prophet (peace and blessings of Allaah be upon him) touched ‘Aa’ishah (may Allaah be pleased with her) when he was praying, and if touching a woman invalidates wudoo’ then his wudoo’ and prayer would have been invalidated. The Shaafa’is responded to these ahaadeeth with a weak argument, and said that perhaps it was from behind a barrier!

Al-Shawkaani said: This argument is far fetched and it goes against the apparent meaning.

4- It was also narrated from her (may Allaah be pleased with her) that the Prophet (peace and blessings of Allaah be upon him) kissed one of his wives, then he went out to pray and he did not do wudoo’. Narrated by Abu Dawood (179) and classed as saheeh by Ibn Jareer, Ibn ‘Abd al-Barr and al-Zayla’i, and by al-Albaani in Saheeh Abi Dawood.

It was also classed as da’eef by many, including Sufyaan al-Thawri, Yahya ibn Sa’eed al-Qattaan, Ahmad ibn Hanbal, al-Daaraqutni, al-Bayhaqi and al-Nawawi.

If this hadeeth is saheeh, then it is very clear evidence for this opinion. If it is not saheeh, then there is no need for it as there are the saheeh ahaadeeth quoted above, and the principle still stands that purification remains valid, and there is no evidence that wudoo’ is invalidated by touching a woman.

3-

The third view is that it depends.

If the touching was done with desire, then it invalidates wudoo’, and if it was not done with desire then it does not invalidate it. This is the view of the Maalikis and Hanbalis. They tried to reconcile between the texts, namely the verse “or you have been in contact with [laamastum] women” which indicates that wudoo’ is invalidated by touching a woman in their opinion, and the ahaadeeth which were quoted as evidence by those who think that it does not invalidate wudoo’.

This argukent may be valid if the verse indicates that wudoo’ is invalidated by touching in general – which is their opinion, but the correct view is that what is referred to in the verse is intercourse, as was explained by ‘Abd-Allaah ibn ‘Abbaas (may Allaah be pleased with him), a view which was favoured by Ibn Jareer. His tafseer takes precedence over the tafseer of others, because of the du’aa’ of the Prophet (peace and blessings of Allaah be upon him) when he prayed for him and said: “O Allaah, grant him understanding of the deen and teach him understanding (of the Qur’aan).” Narrated by Ahmad; it is also narrated in al-Bukhaari. It was classed as saheeh by al-Albaani in Tahqeeq al-Tahhaawiyyah.

See also: Mahaasin al-Ta’weel by al-Qaasimi (5/172).

Intercourse is referred to by the word mass (touching) in more than one verse. Allaah says (interpretation of the meaning):

“There is no sin on you, if you divorce women while yet you have not touched (had sexual relation with) them, nor appointed unto them their Mahr (bridal-money given by the husband to his wife at the time of marriage)”

[al-Baqarah 2:236]

“And if you divorce them before you have touched (had a sexual relation with) them, and you have appointed unto them the Mahr (bridal-money given by the husband to his wife at the time of marriage), then pay half of that (Mahr)”

[al-Baqarah 2:237]

“O you who believe! When you marry believing women, and then divorce them before you have sexual intercourse with them, no ‘Iddah [divorce prescribed period] have you to count in respect of them. So give them a present, and set them free (i.e. divorce) in a handsome manner”

[al-Ahzaab 33:49].

Moreover, upon deeper study the verse does indicate this view (that what is meant by touching here is intercourse). The reason for that is:

That Allaah says (interpretation of the meaning):

“O you who believe! When you intend to offer As-Salaah (the prayer), wash your faces and your hands (forearms) up to the elbows, rub (by passing wet hands over) your heads, and (wash) your feet up to the ankles”

[al-Maa’idah 5:6]

This refers to purification with water from minor impurity. Then He says (interpretation of the meaning): “But if you are ill or on a journey, or any of you comes after answering the call of nature, or you have been in contact with [laamastum]women (i.e. sexual intercourse), and you find no water, then perform Tayammum with clean earth”. The word fatayammamu (perform Tayammum) is an alternative. The words “or any of you comes after answering the call of nature” refer to the cause for minor impurity and the words “or you have been in contact with [laamastum]women” refer to the cause for major impurity.

If we interpret “touching” as referring to touching with the hand, then the verse would mean that Allaah mentioned two reasons for doing minor purification, and did not state any reason for doing major purification, even though He says “If you are in a state of Janaaba (i.e. after a sexual discharge), purify yourselves (bathe your whole body)”. This is incompatible with the eloquence of the Qur’aan.

Based on this, the verse indicates that what is meant by “or you have been in contact with [laamastum] women” is: if you have had intercourse, so Allaah mentions the two reasons that make it obligatory to purify oneself. End quote from al-Sharh al-Mumti’ (1/240).

See also: al-Badaa’i’ wa’l-Sanaa’i’ (1/132); al-Fiqh al-Maaliki (1/89) and al-Majmoo’ (2/21).

The most correct of these three views is the second one, that touching a woman does not invalidate wudoo’ at all, whether it is with desire or without desire.

This is the view favoured by Shaykh al-Islam Ibn Taymiyah (12/222), and among contemporary scholars by Shaykh Ibn Baaz (10/134), Shaykh Ibn ‘Uthaymeen (1/286) and the scholars of the Standing Committee (5/266).

[Tahmid]

Er is, zoals u kunt lezen, een meningsverschil tussen de geleerden. Het lijkt mij dat uzelf deze zaken naleest en onderzoekt, vervolgens op basis van uw inzicht en toestand tot een keuze komt omtrent deze drie meningen. Indien u de mening volgt van de geleerden Shaykh al-Islam Ibn Taymiyah, Shaykh Ibn Baaz , Shaykh Ibn ‘Uthaymeen (rahimahumAllah), waarbij u dus uw echtgenoot mag aanraken met of zonder gevoelens, dan dient u stil te staan bij het volgende:


Citaat:

With regard to madhiy: It is white and thin, and is emitted when feeling desire either when thinking or otherwise, but no pleasure is felt when it is emitted, and desire does not cease when it is emitted. Madhiy is najis (impure) and must be washed off if it gets onto the body. As for clothes, if madhiy gets onto them it is sufficient to purify them by sprinkling them with water. The emission of madhiy invalidates wudoo’ but it is not essential to do ghusl after it is emitted.-- http://islamqa.info/en/ref/99507

Dit verbreekt uw wudu namelijk wel en het gebeuren doet zich meestal voor bij het hebben van "gevoelens". Dus indien het aanraken gepaard gaat met "gevoelens" dan is dat niet erg (mening van de drie Shaikh zoals geciteerd). Echter indien de gevoelens gepaard gaan met "madhiy" dan verbreekt dat wel de wudu.

M3aSalaam.

[taalib_matloeb]

Nu is de derde mening ook genoemd! En nu?! Welke moet een persoon volgen? De zwaarste weg of de makkelijkste weg?

[Klikdanhier]

Citaat door taalib_matloeb:

Nu is de derde mening ook genoemd! En nu?! Welke moet een persoon volgen? De zwaarste weg of de makkelijkste weg?

Het is aan TS om te onderzoeken en als ze daartoe niet in staat is doet ze taqlid.

[bruidje26]

Hallo!!! het is je man tenminste als je halal bent getrouwd... tuurlijk mag je zoenen na woedhoe.

[taalib_matloeb]

Citaat door Klikdanhier:

Het is aan haar om te onderzoeken en als ze daartoe niet in staat is doet ze taqlid.

Als we er even gemakkelijk van uitgaan dat er geen marokko.nl-bezoeker in staat is om dit benodigde onderzoek te doen en dus taqlied moet doen, welke van de drie meningen moet hij of zij dat taqlied doen?

En was het niet handiger geweest als we haar in het begin doorgestuurd hadden naar iemand die haar vragen had kunnen beantwoorden.

[Klikdanhier]

Citaat door taalib_matloeb:

Als we er even gemakkelijk van uitgaan dat er geen marokko.nl-bezoeker in staat is om dit benodigde onderzoek te doen en dus taqlied moet doen, welke van de drie meningen moet hij of zij dat taqlied doen?

En was het niet handiger geweest als we haar in het begin doorgestuurd hadden naar iemand die haar vragen had kunnen beantwoorden.

Voor antwoord op die vraag verwijs ik je (zoals ik zo mooi geleerd heb) door naar de geleerden. Bijv. Shaikh ibn 3Oetheimeen (rahimahoeAllah): http://www.ibnothaimeen.com/all/books/article_17752.shtml

Dat was inderdaad heel mooi geweest, en gelukkig zie ik ook dat sommigen haar daarnaar hebben doorgestuurd.

[taalib_matloeb]

Citaat door Klikdanhier:

Voor antwoord op die vraag verwijs ik je (zoals ik zo mooi geleerd heb) naar de geleerden. Bijv. Shaikh ibn 3Oetheimeen (rahimahoeAllah): http://www.ibnothaimeen.com/all/books/article_17752.shtml

Dat was inderdaad heel mooi geweest, en gelukkig zie ik ook dat sommigen haar daarnaar hebben doorgestuurd.

Een sarcastische woordenwisseling.

Wanneer een persoon een vraag heeft over de religie zou men hem of haar beter kunnen doorverwijzen naar een persoon van kennis i.p.v. knippen en plakken om zo de persoon te leren om zijn of haar kennis te nemen van authentieke bronnen en niet van marokko.nl.

Daarnaast wordt een fatwa uitgevaardigd door een geleerde in een specifieke situatie. Het kopiëren en het toepassen ervan op een persoon waar de fatwa niet over ging is foutief.