President Ahmadinejad’s full speech at the Durban Review conf.

The most discussed President Ahmadinejad’s speech at the Durban Review Conference on racism in Geneva.Decide whether or not it is full of the “hatred” and “hateful rhetoric” that our Zionist-friendly Western media  declared.

The following is the speech of the Iranian President Mahmoud Ahmadinejad at the Durban Review Conference on racism in Geneva on April 20.

Mr. Chairman, honorable secretary general of the United Nations, honorable United Nations high commissioner for human rights, Ladies and gentleman:

We have gathered in the follow-up to the Durban conference against racism and racial discrimination to work out practical mechanisms for our holy and humanitarian campaigns.

Over the last centuries, humanity has gone through great sufferings and pains. In the Medieval Ages, thinkers and scientists were sentenced to death. It was then followed by a period of slavery and slave trade. Innocent people were taken captive in their millions and separated from their families and loved ones to be taken to Europe and America under the worst conditions. A dark period that also experienced occupation, lootings and massacres of innocent people.

Many years passed by before nations rose up and fought for their liberty and freedom and they paid a high price for it. They lost millions of lives to expel the occupiers and establish independent and national governments. However, it did not take long before power grabbers imposed two wars in Europe which also plagued a part of Asia and Africa. Those horrific wars claimed about a hundred million lives and left behind massive devastation. Had lessons been learnt from the occupations, horrors and crimes of those wars, there would have been a ray of hope for the future.

The victorious powers called themselves the conquerors of the world while ignoring or down treading upon rights of other nations by the imposition of oppressive laws and international arrangements.

Ladies and gentlemen, let us take a look at the UN Security Council which is one of the legacies of World War I and World War II. What was the logic behind their granting themselves the veto right? How can such logic comply with humanitarian or spiritual values? Would it not be inconformity with the recognized principles of justice, equality before the law, love and human dignity? Would it not be discrimination, injustice, violations of human rights or humiliation of the majority of nations and countries?

The council is the highest decision-making world body for safeguarding international peace and security. How can we expect the realization of justice and peace when discrimination is legalized and the origin of the law is dominated by coercion and force rather than by justice and the rights?

Coercion and arrogance is the origin of oppression and wars. Although today many proponents of racism condemn racial discrimination in their words and their slogans, a number of powerful countries have been authorized to decide for other nations based on their own interests and at their own discretion and they can easily violate all laws and humanitarian values as they have done so.

Following World War II, they resorted to military aggression to make an entire nation homeless under the pretext of Jewish suffering and they sent migrants from Europe, the United States and other parts of the world in order to establish a totally racist government in occupied Palestine. And, in fact, in compensation for the dire consequences of racism in Europe, they helped bring to power the most cruel and repressive racist regime in Palestine.

The Security Council helped stabilize the occupying regime and supported it in the past 60 years giving them a free hand to commit all sorts of atrocities. It is all the more regrettable that a number of Western governments and the United States have committed themselves to defending those racist perpetrators of genocide while the awakened-conscience and free-minded people of the world condemn aggression, brutalities and the bombardment of civilians in Gaza. The supporters of Israel have always been either supportive or silent against the crimes.

Dear friends, distinguished delegates, ladies and gentlemen. What are the root causes of the US attacks against Iraq or the invasion of Afghanistan?

Was the motive behind the invasion of Iraq anything other than the arrogance of the then US administration and the mounting pressures on the part of the possessors of wealth and power to expand their sphere of influence seeking the interests of giant arms manufacturing companies affecting a noble culture with thousands of years of historical background, eliminating the potential and practical threats of Muslim countries against the Zionist regime or to control and plunder the energy resources of the Iraqi people?

Why, indeed, almost a million people were killed and injured and a few more millions were displaced? Why, indeed, the Iraqi people have suffered enormous losses amounting to hundreds of billions of dollars? And why was billions of dollars imposed on the American people as the result of these military actions? Was not the military action against Iraq planned by the Zionists and their allies in the then US administration in complicity with the arms manufacturing countries and the possessors of wealth? Did the invasion of Afghanistan restore peace, security and economic wellbeing in the country?

The United States and its allies not only have failed to contain the production of drugs in Afghanistan, but the cultivation of narcotics has multiplied in the course of their presence. The basic question is that what was the responsibility and the job of the then US administration and its allies?

Did they represent the countries of the world? Have they been mandated by them? Have they been authorized by the people of the world to interfere in all parts of the globe, of course mostly in our region? Are not these measures a clear example of egocentrism, racism, discrimination or infringement upon the dignity and independence of nations?

Ladies and gentlemen, who is responsible for the current global economic crisis? Where did the crisis start from? From Africa, Asia or from the United States in the first place then spreading across Europe and their allies?

For a long time, they imposed inequitable economic regulations by their political power on the international economy. They imposed a financial and monetary system without a proper international oversight mechanism on nations and governments that played no role in repressive trends or policies. They have not even allowed their people to oversea or monitor their financial policies. They introduced all laws and regulations in defiance of all moral values only to protect the interests of the possessors of wealth and power.

They further presented a definition for market economy and competition that denied many of the economic opportunities that could be available to other countries of the world. They even transferred their problems to others while the waves of crisis lashed back plaguing their economies with thousands of billions of dollars in budget deficit. And today, they are injecting hundreds of billions of dollars of cash from the pockets of their own people and other nations into the failing banks, companies and financial institutions making the situation more and more complicated for their economy and their people. They are simply thinking about maintaining power and wealth. They could not care any less about the people of the world and even their own people.

Mr. President, Ladies and gentlemen, Racism is rooted in the lack of knowledge concerning the root of human existence as the selected creature of God. It is also the product of his deviation from the true path of human life and the obligations of mankind in the world of creation, failing to consciously worship God, not being able to think about the philosophy of life or the path to perfection that are the main ingredients of divine and humanitarian values which have restricted the horizon of human outlook making transient and limited interests, the yardstick for his action. That is why evil’s power took shape and expanded its realm of power while depriving others from enjoying equitable and just opportunities of development.

The result has been the making of an unbridled racism that is posing the most serious threats against international peace and has hindered the way for building peaceful coexistence in the entire world. Undoubtedly, racism is the symbol of ignorance which has deep roots in history and it is, indeed, the sign of frustration in the development of human society.

It is, therefore, crucially important to trace the manifestations of racism in situations or in societies where ignorance or lack of knowledge prevails. This increasing general awareness and understanding towards the philosophy of human existence is the principle struggle against such manifestations, and reveals the truth that human kind centers on the creation of the universe and the key to solving the problem of racism is a return to spiritual and moral values and finally the inclination to worship God Almighty.

The international community must initiate collective moves to raise awareness in afflicted societies where ignorance of racism still prevails so as to bring to a halt the spread of these malicious manifestations.

Dear Friends, today, the human community is facing a kind of racism which has tarnished the image of humanity in the beginning of the third millennium.

World Zionism personifies racism that falsely resorts to religions and abuses religious sentiments to hide its hatred and ugly face. However, it is of great importance to bring into focus the political goals of some of the world powers and those who control huge economic resources and interests in the world. They mobilize all the resources including their economic and political influence and world media to render support in vain to the Zionist regime and to maliciously diminish the indignity and disgrace of this regime.

This is not simply a question of ignorance and one cannot conclude these ugly phenomena through consular campaigns. Efforts must be made to put an end to the abuse by Zionists and their political and international supporters and in respect with the will and aspirations of nations. Governments must be encouraged and supported in their fights aimed at eradicating this barbaric racism and to move towards reform in current international mechanisms.

There is no doubt that you are all aware of the conspiracies of some powers and Zionist circles against the goals and objectives of this conference. Unfortunately, there have been literatures and statements in support of Zionists and their crimes. And it is the responsibility of honorable representatives of nations to disclose these campaigns which run counter to humanitarian values and principles.

It should be recognized that boycotting such a session as an outstanding international capacity is a true indication of supporting the blatant example of racism. In defending human rights, it is primarily important to defend the rights of all nations to participate equally in all important international decision making processes without the influence of certain world powers.

And secondly, it is necessary to restructure the existing international organizations and their respective arrangements. Therefore this conference is a testing ground and the world public opinion today and tomorrow will judge our decisions and our actions.

Mr. President, Ladies and Gentlemen, the world is going through rapid fundamental changes. Power relations have become weak and fragile. The sound of cracks in the pillars of world systems can now be heard. Major political and economic structures are on the brink of collapse. Political and security crises are on the rise. The worsening crisis in the world economy for which there can be seen no bright prospect, demonstrates the rising tide of far-reaching global changes. I have repeatedly emphasized the need to change the wrong direction through which the world is being managed today and I have also warned of the dire consequences of any delay in this crucial responsibility.

Now in this valuable event, I would like to announce to all leaders, thinkers and to all nations of the world present in this meeting and those who have a hunger for peace and economic well-being that the unjust economic management of the world is now at the end of the road. This deadlock was inevitable since the logic of this imposed management was oppressive.

The logic of collective management of world affairs is based on noble aspirations which centers on human beings and the supremacy of the almighty God. Therefore it defies any policy or plan which goes against the influence of nations. The victory of right over wrong and the establishment of a just world system has been promised by the Almighty God and his messengers and it has been a shared goal of all human beings from different societies and generations in the course of history. Realization of such a future depends on the knowledge of creation and the belief of the faithful.

The making of a global society is in fact the accomplishment of a noble goal held in the establishment of a common global system that will be run with the participation of all nations of the world in all major decision making processes and the definite root to this sublime goal.

Scientific and technical capacities as well as communication technology have created a common and widespread understanding of the world society and has provided the necessary ground for a common system. Now it is upon all intellectuals, thinkers and policy makers in the world to carry out their historical responsibility with a firm belief in this definite root.

I also want to lay emphasis on the fact that Western liberalism and capitalism has reached its end since it has failed to perceive the truth of the world and humans as they are.

It has imposed its own goals and directions on human beings. There is no regard for human and divine values, justice, freedom, love and brotherhood and it has based living on intense competition, securing individual and cooperative material interest.

Now we must learn from the past by initiating collective efforts in dealing with present challenges and in this connection, and as a closing remark, I wish to draw your kind attention to two important issues:

Firstly, it is absolutely possible to improve the existing situation in the world. However it must be noted that this could be only achieved through the cooperation of all countries in order to get the best out of the existing capacities and resources in the world. My participation in this conference is because of my conviction to these important issues as well as to our common responsibility of defending the rights of nations vis-à-vis the sinister phenomena of racism and being with you, the thinkers of the world.

Secondly, mindful of the inefficiency of the current international political, economic and security systems, it is necessary to focus on divine and humanitarian values by referring to the true definition of human beings based upon justice and respect for the rights of all people in all parts of the world and by acknowledging the past wrong doings in the past dominant management of the world, and to undertake collective measures to reform the existing structures.

In this respect, it is crucially important to rapidly reform the structure of the Security Council, including the elimination of the discriminatory veto right and to change the current world financial and monetary systems.

It is evident that lack of understanding of the urgency for change is equivalent to the much heavier costs of delay.

Dear Friends, beware that to move in the direction of justice and human dignity is like a rapid flow in the current of a river. Let us not forget the essence of love and affection. The promised future of human beings is a great asset that may serve our purposes in keeping together to build a new world.

In order to make the world a better place full of love and blessings, a world devoid of poverty and hatred, merging the increasing blessings of God Almighty and the righteous managing of the perfect human being, let us all join hands in friendship in the fulfillment of such a new world.

I thank you Mr. President, Secretary General and all distinguished participants for having the patience to listen to me. Thank you very much.

Obama to remind Zardari, Karzai responsibilities

I do not think policies of Obama is different from the policies of Bush. Bush successfully completed his mission of capturing Iraq and now Obama trying to capture Afghanistan and Pakistan. Bush made allegation on saddam that he is having chemical weapons even i still remembered at so many times Bush govt. confirmed use of chemical weapons by Saddam ruled Iraq. Now we all know his lies.

Obama replaced chemical weapons by Alqaeda Taliban, cruelty on women by Muslims,sharia. majority of issues are created by their own media.Fact is very different.

Iran President Mahmud Ahmad nejad raise same question and the result was walkout by US. there is lot of fake news, fake videos you can see now a days on  net against Afghanistan and Pakistan Muslims by name of Taliban sharia.

The United States and its allies not only have failed to contain the production of drugs in Afghanistan, but the cultivation of narcotics has multiplied in the course of their presence. The basic question is that what was the responsibility and the job of the then US administration and its allies?

Did they represent the countries of the world? Have they been mandated by them? Have they been authorized by the people of the world to interfere in all parts of the globe, of course mostly in our region? Are not these measures a clear example of egocentrism, racism, discrimination or infringement upon the dignity and independence of nations?

Now once more Obama is trying to interfere In Afghanistan and Pakistan Politics without any authorization from Public of both countries.

Ahead of US President Barack Obama’s meetings with his Afghan and Pakistani counterparts in Washington next month, the White House has said that he would remind them of their responsibilities pertaining to the fight against al-Qaeda and Taliban in the region.

“The President will reiterate his hopes and his belief of the opportunities, but also the responsibilities that each leader has,” White House spokesman Robert Gibbs told reporters abroad Air Force One en route to Newton, Iowa.

Obama has invited Pakistan President Asif Ali Zardari and Afghan leader Hamid Karzai to White House early May to hold the first ever trilateral summit under his administration.

“This is part of the ongoing new policy and process that was put into place at the conclusion of the review of where we are in Afghanistan and Pakistan,” Gibbs said.

“Understanding that this is a very important and very dangerous part of the world, the President wants to be personally involved, as he has been throughout his administration, in seeking to find solutions to the problems that are in this region and to protect the United States.”

The summit is expected on May 6-7, the same dates when the second trilateral meeting was scheduled for.

As was the case with the first meeting at the Foreign Ministers’ level, Obama would be meeting one-on-one with Karzai and Zardari; following which the three would together discuss the current situation in the region and chalk out a common strategy to defeat al-Qaeda and Taliban.

Parachinar: The Silent Massacre

Truth Behind Bloody Clashes in Parachinar Kurram Agency P-4

Taliban’s attack on shia Muslims mosque and religious spots is very comman in Pakistan.We all have heard about mass killing of shia at parchinar pakistan in April 2007 and then in Nov. & Dec. 2007 and currently started in 6th April 2008 which is still not ceased.  . One man Mr jawad Published a beautiful article “Parachinar: The Silent Massacre” which i would like to  share.

Tucked away between soaring snowy-peaks and deep gorges in the fragile north-western region of Pakistan is the tiny town of Parachinar.

Zulfiqar Ali Bhutto, one of the more charismatic leaders in the history of this troubled nation, is said to have called it Pakistan’s own “Switzerland”. Humbled by towering snow-tipped mountains and covered by endless fruit orchards, Parachinar’s natural charm is breathtaking. Its narrative for the last two years however, has been anything but reflective of the serene beauty of its surroundings.

Strangled by recurring sieges laid on the town, and a plight concealed from the consciences of the outside world by a silent media, the lives of Parachinaris have been a tale of untold suffering. Since early 2007, violence has gripped the Federally Administered Tribal Areas (FATA), which holds Parachinar, and the surrounding North-West Frontier Province (NWFP) leading to the deaths of hundreds. Even more have been left homeless and without means of sustenance with homes and local businesses regularly torched down just because their owners happen to fall under the wrong “sect”. Despite the periodical nature of sectarian violence in these regions, the unrelenting wave of the recent outbreak has been by far the bloodiest in recent memory.

Tensions began in April 2007 when a procession of Shias came under fire from fanatical Wahhabis who view Shia Muslims as heretics. What followed on from that initial attack however, has been a systematic attempt to wipe out Parachinar of its’ Shia presence. Shias represent a majority of the population in Parachinar constituting over fifty-percent (50%) of the population. They also have a considerable presence in neighbouring towns in the north-west of the country with a strong and historic Hazara presence further north of the FATA.

During the rule of General Zia-ul-Haq, the Kurram Agency (which hosts the town of Parachinar) came under increased focus for its strategic location as it provided the shortest route from within Pakistan to the Afghan capital, Kabul. Jutting out into Afghanistan almost like an island peninsula, it was famously nicknamed the “Parrot’s Beak” by US forces during the Soviet-Afghan War and was regularly used as a launching-pad by American-backed “jihadists” to strike out at the Soviets. As a result of this strategic importance, towns in the FATA region were flooded by inflows of Wahhabist and Salafist anti-Soviet “jihadists” well-known for their hatred towards Shias.

Following on from the early and comparably minimal killings unleashed in April, armed Wahhabi groups have since caved in on the local Shias of Parachinar from all sides. The Shia residents of Parachinar have repeatedly claimed that Wahhabi elements from Afghanistan have joined in the attacks against the town’s Shias, but these cries have been met by deaf ears in Islamabad’s Pakistani central government.

An all-out attack against the Shias of Parachinar has been underway for a long time now; even Sunni locals seen to be “friendly” towards Shias have not been spared in this maelstrom of killing. Gruesome images of beheaded and mutilated bodies, with arms and legs chopped off from corpses, have surfaced on the Internet since the outbreak of violence. Such showings of utter barbarity are not altogether unique. The collective massacres of Hazara Shias in next door Afghanistan – more notably in Mazari Sharif in 1998 where during a 48-hour period over 8,000 Hazaras were mercilessly slaughtered – evoke similar images of ruthlessness. By the end of the killing spree then, corpses littered the streets of the city after express orders were given out by the Taliban government for the dead to be left unburied.

Eerily reminiscent of massacres conducted against Afghan Shias in the recent past, Riaz Ali Toori, a villager from Parachinar, protested in a letter to a Pakistani daily:

“Today Parachinar is burning: daily bodies of more than five beheaded persons reach Parachinar. The situation of Parachinar is getting worse day by day and so is the life of all people living there. It’s a matter of great sorrow and shock that Pakistan, in spite of bringing Fata into the mainstream of the country, has been pushed into fighting a continuous war and facing terror.” (Letters to the Editor, The Dawn, April 08 2008)

Surprisingly, at a time when the “civilized” world is on a so-called offensive against “terror”, coverage of the sorrow-filled plight of Parachinaris within western media has been periodical at best. The reasons for this are unclear. May be it is because Parachinar, fatefully, does not sit over barrels of oil; or perhaps our probing of the historical context behind these massacres will lead us to discover that Parachinar is yet another piece of anecdotal evidence of the much disregarded “blowback” stemming from the Soviet era.

In July of 2008, the New York Times ran a piece highlighting the rise of “sectarian conflict” in Parachinar. By then, the town had already been subject to a siege that had spanned for months; food and medical supplies had been in severe shortage after the main Thal-Peshawar highway leading to the town was blocked off by armed groups. The New York Times article carried the story of Asif Hussain, a Sunni driver, in a relief convoy headed for Parachinar; the convoy was ambushed, and its drivers taken captive. Asif Hussain was let off after convincing his captors that he was Sunni, the other eight drivers were not as lucky. (Power Rising Taliban Besiege Pakistani Shiites, New York Times, July 26 2008)

Today, the violence has spread out over a larger radius extending all the way through to the southern tips of the NWFP. Attacks on Shias in Hangu, Chakwal and as far south as Deira Ismail Khan have become a thing of the norm. Late in August of last year, a suicide bomber detonated himself inside the DI Khan hospital killing thirty-two Shia followers who had come to claim the remains of one of their leaders slain earlier in the day.

As recently as last week, another suicide bomber struck a Shia mosque in Chakwal instantly killing thirty and leaving hundreds more injured. The systematic targeting of followers of the Shia sect in various regions of Pakistan, more specifically in the north-west of the country, amounts to nothing other than a project of ethnic cleansing. According to a reputed scholar of the phenomenon of ethnic cleansing, Drazen Petrovic, he defines it as such:

“ethnic cleansing is a well-defined policy of a particular group of persons to systematically eliminate another group from a given territory on the basis of religious, ethnic or national origin. Such a policy involves violence and is very often connected with military operations. It is to be achieved by all means, from discrimination to extermination …”

The above definition provides an almost perfect fit to the present situation on the ground in Parachinar. If international silence continues as it has over the last two years, the same story will have repeated across many towns in the FATA and NWFP.

That the Pakistani government holds principal blame for its failure to restrain the killings is indisputable and goes without mention. Wider global apathy to an ongoing project of ethnic cleansing however, is certainly not comprehensible and deserves a great deal of mention.

Parachinar deserves better. And the people of Parachinar certainly deserve better. The least we can do is speak out and urge our leaders to press the Pakistani government to bring an immediate end to these massacres. Then, and only then perhaps, can it be said that we have extended a hand to the forgotten victims of Parachinar.

A report to the Iranian parliament has cited grave human rights abuses against Shias in the northwestern Pakistani city of Parachinar.

Lack of government control over the highly sensitive border areas of Kurram Agency, the capital of which is Parachinar, has lead to an increased Taliban presence in the area.

Local Pakistani media reported last week that Taliban-linked militants in Parachinar, Hangu district and much of the Kurram tribal agency have during the last six months been engaged in sectarian violence and have killed 25 to 30 people on a daily basis.

he first week of the month of Zul Qa’dih Hajj Week

hajj-en.jpg The first week of the month of Zul Qa’dih is granted the name of Hajj Week. As Imam Reza (the eighth Imam) who is the example of campaigning against tyrannical governments, has stated:

The benefits and the important effects of Hajj would avail every one all around the world from East to West and seas and lands, whether those who perform it or the ones who were not successful enough to do it; including the merchants, the business men, the needy….”

The Muslims of the world at the time of Hajj come together
to cry out love and Divine unity, so that everyone on earth could hear them. Surely, Hajj is the manifestation of brotherhood, equality, unity, kindness and finally it is the representative of the power of the Muslims and the strong cry of the pilgrims can terrify the hearts of the arrogant all around the world.

The pondering Hajj ceremony, which resembles to Ibraham who smashed the idols, is a legacy left by Imam Khomeini who not only smashed the idols, but also defeated the idol makers and the tyranny. We express our congratulations to all of those who seek truth and freedom. We ask God the Almighty to make the Islam and Muslims successful.

http://www.alqaem.org

Adult education in islam part one

THE ISLAMIC SEXUAL MORALITY :THE STRUCTURE by Sayyid Muhammad Rizvi

 In this chapter we will first talk about marriage at the age of puberty, then we will examine the possible ways of handling sexual urges if one decides not to marry soon after puberty, and finally we will discuss comprehensively about marriage procedure and sexual techniques.

A. PUBERTY:
THE BEGINNING OF SEXUAL LIFE

Sexual desire is aroused in human beings at the age of puberty. In Islamic legal definition, puberty (bulugh) is determined by one of the followings:

1. age: fifteen lunar years for boys and nine for girls;
2. internal changes:
In boys: The first nocturnal emission. Semen accumulates in the testicles from puberty onwards and more semen may be formed than the system can assimilate; when this happens, semen is expelled during the sleep. This is known as nocturnal emission and wet dream or ihtlam in Arabic. In girls: Menstruation. Right from their birth, the girls’ ovaries contains about 400,000 immature eggs; at puberty, the eggs start maturing, usually one ovum each month. If no egg is fertilized, the egg together with the lining of the womb is discarded in form of what is known as menstruation and monthly period or hayz in Arabic.
3. physical change
Growth of coarse hair on lower part of abdomen. Since sexual urge begins at puberty and as Islam says that sexual urge should be fulfilled only through marriage, therefore, it has allowed marriage as soon as the boy and the girl reach the age of puberty. In case of girls, it not only allows them to be married as soon as they become mature, but also recommends such marriage. It is based on such teachings that Islam discourages girls from postponing their marriage because of education; instead, it says that girls should get married and then continue their education if they wish to do so.

But just physical maturity by itself is not enough for a married life, rushed (maturity of mind) is equally important. On the other hand, however, our present way of life has become so much complicated that there has appeared a considerable gap between puberty and maturity -both in financial and social affairs. A recent article on the American youths says, “[Y]oung Americans entering the 21st century are far less mature than their ancestors were at the beginning of the 20th. The difference is evident in all areas of youthful development: sex, love, marriage, education and work. Physically, today’s youths are maturing earlier than previous generations, but emotionally they are taking much longer to develop adult attachments.”1 Consequently, it is not easy for boys and girls of our atomic age to marry as they become physically mature.

So what how should the youths handle their sexual urge? What can the Muslims do about their next generation? In spite of the problem mentioned above, I believe there are ways by which Muslim youths in their late teens can get married without worrying about the financial aspect. Here I can suggest three possibilities::
1. If the parents are well to do and can support their young married children till they are financially independent, then I would strongly suggest that they encourage their children to marry and support them till they can stand on their own. While talking about the contract of freedom made between a slave and his master, the Qur’an says, “… and give them of the wealth of Allah which He has given you …” (24:33) If Islam puts so much emphasis on financially supporting one’s freed slave (so that he may stand on his own feet), it is needless to say how virtuous it would be to help one’s own children to stand on their feet!
On a broader level, the Muslim organizations should create funds (e.g., long term interest-free loans) to support the young Muslims who want to get married but lack financial resources. Once a person guilty of indecent sexual behaviour was brought to Imam ‘Ali. After punishing him, the Imam arranged for his marriage at the expenses of the government. The Imam set an example of how the society can help the youths in starting a family life. By looking at the situation in the Western world, the Muslim organizations should at least morally feel obliged to provide such support for their youths. This is not a matter of charity, it is a matter of surviving as a Muslim community in a hostile environment.
2. The boy and the girl can do their ‘aqd (marriage contract) but postpone the marriage ceremony till after they have finished their education. In other words, they would be married but still staying with their parents. They can meet each other without any shari’ah objection; and if they decide to have relations, then they should use permissible contraceptive means to delay the child-bearing process. In this way, they would be able to fulfill their sexual desire and be free from financial responsibilities.

3. The boy and girl can do their ‘aqd and even the marriage ceremony but delay the child-bearing process AND adopt a very simple life-style. Thus they will be able to fulfill their sexual desire and also be free from heavy financial burden.
However, I cannot overemphasize the importance of the role played by parents in supervision of all such arrangements. I would not at all support the idea that a boy and a girl decide such matters on their own without the parents’ input or without registering such arrangements at the community center. This will protect the reputation of the girl in case things do not work out properly. Moreover, what I have suggested above also means that parents and youngsters both will have to radically change their outlook towards the materialistic aspect of life. They will have to adopt a very simple life-style. If today’s youths intend to have a ‘standard’ financial footing before getting into marriage, then it will not be possible in the late teens; they will have to wait till they are above thirties! The article mentioned above says that the youths “are marrying later than their parents did -partly for economic reason- and many college graduates are postponing marriage beyond age 30.”1
One important benefit of these suggestions is that a youngsters of college age will be free from sexual anxieties and will be able to concentrate fully on his or her studies. On the other hand, if a Muslim youth raised in the Western society without any religious upbringing is not provided with financial and moral support by his parents, then he will most probably melt in the permissive culture that tolerates teenage sex outside marriage And if this happens, God forbid, the youth will not longer regard sexual relationship as a matter of value or commitment. “Most of us got one-night stands out of our system in college,” writes Nancy Smith, 25, in a recent essay for The Washington Post on her generation’s struggle with adulthood. “Sex outside a relationship is not so much a matter of right or wrong as: Is it really worth the hassle?”2 And this type of sexual behaviour has serious social consequences: abortions; unwanted babies; increase in divorce ratio and single-parent families. Add to this the emotional suffering the people in general and the children in particular go through in such crisis.

 

Marriage & Sex

 

SOME OFTEN ASKED QUESTIONS

 

By syed Mohammad Rizvi

 

Q) Do parents have any right over the marriage of their children?

Ans: The father and paternal grandfather have full authority over the children who have not yet reached the age of puberty. When a child reaches the age of puberty, then there are three different situations:—-

  1. a child who is baligh but not mentally mature: in this case, the father and the grandfather still have their authority over him or her. Such a child cannot take a decision on marriage without the approval of the father or the grandfather.
  2. a male child is baligh and also mentally mature: in this case, he has full right to decide about his own marriage.
    (c) a girl who is baligha and mentally mature: There are four different opinions on this issue. But the majority of the present mujtahids say that in her first marrige, a baligha and mentally girl cannot marry without the permission of her father or grandfather.. And if such a girl had already married before, then she has full right to decide for herself in case of her second marriage.

This law is in place to act as an extra protection to the honour of a teenage girl. On the other hand, if the father or grandfather refuses to give his consent to a proposal of a suitable man, then the girl can approach a religious judge whose decision will supersede that of her father.

 Q 2) By considering the issue of hijab in Islam, is a boy permitted to look at the girl before marrying her?

Man is allowed to see without hijab the woman whom he intends to marry. However, this permission is just for the man or the woman to see the perspective spous once; it is not a perpetual license to go out together! I strongly recommend that this should be done in supervision of the parents or the guardians.

Sharaya’, p.493; Sharh Lum’ah, vol.2, p.67; ‘Urwah, p.625; Minhaj, vol.2, p.253; Tahrir, vol.2, p.254; Tazkirah, vol.2, p.572; an-Nihayah, p.484.

But if two persons who are engaged with to meet each other and go out, then there is a way to legalize that Islamically. This can be done by performing mut’ah marriage between the fiance and the fiancee. They can even put a condition in the mut’ah that there will be no sexual relations. This way, they will be able to meet each other without any objection from the shari’ah. This method can also be adopted by those who wish to go through the engagement ceremony.
However, as mentioned earlier, a girl who has not married before, will need her father’s or grandfather’s approval even in such a mut’ah marriage.

Q 3) Are there any special days in the Islamic calendar when marriage is encouraged or discouraged? Basically marriage is allowed at all times?

However, there are some days on which marriage is not recommended; some of these are based on ahadith and some on cultural, historical reasons. Generally, we can categorize these days into three:
(a) There are some ahadith which say that it is makruh (not recommended) to have marriage ceremony on the days when the moon is in the direction of the Scorpio (this is known as al-qamar fi aqrab or qamar dar aqrab), during the last two or three days of the lunar months, and on Wednesdays.
(b) There are some ahadith which says that certain days of each month are ill-omen days (nahas); these days are the 3rd, 5th, 16th, 21st, 24th and 25th of lunar months.

However, the ahadith for both the above categories would not stand the scrutiny of the scholars of hadith. Our mujtahids do not normally apply their full expertise in matters not related to obligatory or prohibitive commands. They relax the criteria for acceptability of ahadith in matters related to sunnat and makruh acts. This is known in usulu ‘l-fiqh as “qa’idatu ‘t-tasamuh,” that is, the rule of leniency (in ascertaining the acceptability of hadith) This has been mentioned very clearly by Ayatullah al-Khu’i in his manual of fatwas. He says, “Most of the mustahab acts mentioned in the chapters of this book are based on the qa’idatu ‘t-tasamuh in sources of the sunnat acts. Therefore, whatever has not been proved sunnat in our view should be done with intention of raja’il matlubiyyah. The same applies to the makruh acts; these should be abstained from with the intention of raja’il matlubiyyah.
As far as the two categories for marriage days are concerned, it will suffice to quote Ayatullah Gulpayegani, one of the leading mujtahids of our time who says: “One may follow these mustahab and makruh acts with the intention of raja’il matlubiyyah, because there is no clear evidence for some of these things.”

There are certain days of the Islamic calendar which have become associated with the early events of the Islamic history; for example, the 10th of Muharram is the day of mourning for the massacre at Karbala or the day of the Prophet’s death in Safar, etc. Since such days are commemorated by the Muslims as days of mourning, it is socially and, to some extent, religiously not recommended to have a marriage ceremony on such days.

 

The Wedding Night:

I must explain why I have written wedding ‘night’ and not ‘day’. Wasa’il, vol.14, p.62. The hadith says, ‘Take the bridge to her new home during the night,”1 Based on this saying, it is recommended that wedding should take place at night. After all, Allah has made the night “so that you may rest in it.” (10:67)
After the bride has entered the room, the groom is recommended to take off the bride’s shoes, was her feet (in a washbowl) and then sprinkle the water around the room.

Then the groom should be wuzu and pray two rak’at sunnat prayer and then recite the following du’a:

 Allahummar zuqni ulfataha wa wuddaha wa rizaha bi; war zini biha, wajma’ baynana bi ahsani ijtima’in wa anfasu i’tlafin; fa innaka tuhibbul halal wa tukrihul haram

(O Allah! bless me with her affection, love and her acceptance of me; and make me pleased with her, and bring us together in the best form of a union and in absolute harmony; surely You like lawful things and dislike unlawful things.)

Then he should ask the bride to do wuzu and pray two rak’at sunnat prayer.

When they are ready to go to bed, the groom should put his hand on the bride’s forehead and pray the following du’a while facing the qiblah. (So those going on honey moon in a foreign country, don’t forget your qiblah compass!)

 Allahumma bi amanatika akhaztuha wa bi kalimatika ‘s-tahaltuha. Fa in qazayta li minha waladan, faj’alhu mubarakan taqiyyah min Shi’ati Al-i muhammad (sal-lal-lahu alayhi wa alihi wa sallam) wa la taj-’al lish shaytani fihi shirkan wa la nasiba.

(O Allah! I have taken her as Your trust and have made her lawful for myself by Your words. Therefore, if you have decreed for me a son from her, then make him blessed and pious from among the followers of the Family of Muhammad [peace be upon him and them]; and do not let the Satan have any part in him.) al-’Urwah, p.624

“They ask you about menstruation. Say: Menstruation is a discomfort (for women). Do not establish sexual relations with them during the menses and do not approach them (sexually) until the blood stops. Then when they have cleansed themselves, you go into them as Allah has commanded you.” (2:222)

According to the shari’ah, the duration of the monthly period is more than three and less than ten days. If the bleeding was for less than three days, it is menstruation; if it is for more than ten days, then it was menstruation for ten days and then it is counted as istihazah, irregular bleeding during which sex is permitted The prohibition of sex during the period is limited strictly to sexual intercourse; other intimate contact (with the exception of the vagina and anus) is allowed. However, it is better not to play with her body between the naval and the knees.
If a person who is engaged in sexual intercourse with his wife discovers that her periods has begun, then he should immediately withdraw from her.
It is clear from the verse mentioned above (until the blood stops) that once the blood was stopped, intercourse becomes lawful even if the woman has not performed the major ritual ablution (ghusl). But on the basis of the subsequent sentence (then when they have cleansed themselves …), most mujtahids say that it is better to refrain from intercourse till she performs the ghusl or, at least, washes her private parts Wasa’il, vol.1, p.576.

Sexual intercourse is also not allowed during the post-natal bleeding (10 days), during daytime in the month of Ramadhan, and when a person is in ihram during the pilgrimage to Mecca.
At all other times, sexual intercourse is allowed.

 

Q )Is it discouraged (makruh) to have sex at any time or on any day?

There are certain ahadith which say that sexual intercourse during some days and at some times is makruh, but not haram. These days and times are as follows:
i. during frightful natural occurences, e.g., eclipse, hurricane, earthquake;
ii. from sunset till maghrib;
iii. from dawn till sunrise;
iv. the last three nights of lunar months;
v. eve of the 15th of every lunar month;
vi. eve of 10th Zil-hijjah;
vii. after becoming junub.
Some of these are self-explanatory: I don’t think any one would be in the mood for sexual intercourse during a hurricane or earthquake. The second and third example are of the prayer times; obviously, a Muslim is expected to spend that time in meditation and prayer. But remember, it is makruh, not haram to have sexual intercourse at these time. Moreover, the hadith for the such issues have been accepted on basis of the qa’idatu ‘t-tasamuh mentioned earlier. Thirdly, the reasons given for this karahat are mostly about possible deformity of a child conceived at that time. By looking at these reasons, I am inclined to restrict this karahat only in cases of couples who plan to have children, and not extend it to those who practise birth control. I would therefore advise the readers to be considerate to each other and not to put your spouse in unnecessary tension; if your spouse is very sensitive about these makruh days, then try to accommodate your likes and dislikes accordingly. Mutual understanding is the key.

Q ) Are there days and times when sexual intercourse is recommended?

Yes, we have certain ahadith which say that it is better to have sexual intercourse at these times:
i. Sunday night;
ii. Monday night;
iii. Wednesday night;
iv. Thursday noon;
v. Thursday night;
vi. Friday evening;
vii. whenever the wife wants to have sex.
Thursday & Friday are weekends in Islamic calendar!

* Are there times when it is obligatory (wajib) to have sexual intercourse?
Yes! It is wajib on man to have sex with his wife at least once in every four months; this is considered as one of the conjugal rights of the wife. This obligation stays in force unless there is a valid excuse or the wife waives her right.

 

SEXUAL TECHNIQUES

Before I start writing anything about sexual techniques, it is necessary to stay that there exist no rules and laws either in foreplay or in intercourse. The only laws and rules are the ones reached by the lovers by mutual, and often unspoken, understanding. Whatever is pleasing and satisfying to both the husband and the wife is right and proper; and whatever is mutually displeasing is wrong. The only limitation to this general rule would be any shari’ah rule which goes against the wishes of the husband or the wife.

* Fore-play:
Man often forgets that woman also has been created with the same desires as man. Asbagh bin Nubatah quotes Imam ‘Ali that, “Almighty God created sexual desires in ten parts: then He gave nine parts to women and one to men.” But then Allah also gave them “equal parts of shyness. . Wasa’il, vol.14, p.40.

” Many times this shyness makes the man ignore the desires of his wife.
Based on this reality, Islam emphasizes on fore-play. Imam ‘Ali says, “When you intend to have sex with your wife, do not rush because the woman (also) have needs (which should be fulfilled).” Ibid, p.83

Sex without fore-play has been equated to cruelty. The Prophet said, “Three people are cruel: … a person who has sex with his wife without foreplay3. Ibid.

Another hadith equates sex without foreplay to animal behaviour; “When anyone of you has sex with his wife, then he should not go to them like birds; instead he should be slow and delaying.” 4. Ibid, p.82.

 

The Prophet said, “No one among you should have sex with his wife like animals; rather there should be a messenger between them.” When asked about the messenger, he said, “It means kissing and talking.” . Tahzibu ‘l-Ihya’, vol.3, p.110.

Imam Ja’far as-Sadiq has been quoted as follows: “… there should be mutual foreplay between them because it is better for sex.” . Wasa’il, p.82.

The Prophet said, “… every play of a believer is void except in three cases: horse-riding, archery and mutual foreplay with his wife -these are haqq.” Ishaq bin ‘Ammar asked Imam Ja’far as-Sadiq whether a person can look at his wife while she is naked? The Imam said, “There is no problem in that. Is enjoyment other than that?!” Ibid, p.85.

As for the role of woman in sexual foreplay, the Imam have praised a wife who discards shyness when she is with her husband. A hadith was quoted earlier from Imam ‘Ali which said that woman have been given nine-tenth of the sexual desire but Allah has also given them nine-tenth of shyness.

I had promised in chapter two to explain the rationale behind this hadith. There might seem a contradiction in this act of God, but it is not so. Both the sexual desire and the shyness have been placed for very specific purpose. The sexual desire is to be unleashed, yes unleashed, when a woman is with her husband, but it must be shielded with shyness when she is with other people.

This has been very eloquently explained by Imam Muhammad al-Baqir when he said, “The best woman among you is the one who discards the armour of shyness when she undresses for her husband, and puts on the armour of shyness when she dresses up again.” Ibid, p.14-16.

These sayings clearly show that the husband and the wife should feel completely free when they are engaged in mutual stimulation which is known as foreplay. There is nothing wrong, according to Islam, for a woman to be active and responsive during sex. This is diametrically opposed to the sexual morality of the Christian West world during the pre-sexual revolution era. Russell says, Western women of a generation or two ago can recall being warned by their mothers that sexual intercourse was an unpleasant duty which they owned to their husbands, and that they were ‘to lie still and think of England’.”1 What else but a sexual revolt could such a morality breed?

As for the Islamic shari’ah, all the mujtahids are unanimous in saying that the act of sexual foreplay in itself is mustahab (recommended). Likewise, it is recommended not to rush into sexual intercourse. The operative word is mutual pleasure and satisfaction.

* Techniques of Foreplay:
As far as the methods of mutual stimulation in foreplay are connected, the shari’ah allows the husband and the wife to see, kiss, touch, smell and stimulate any part of each other’s body. Therefore, oral sex, as it is known in this part of the world is allowed.

 

Imam Musa al-Kazim was onced asked, “Can a person kiss his wife’s vagina?” The Imam said, “No problem.”1 The only restriction is that no foreign object should be used. And this restriction is quite understandable: nothing can really substitute the things Allah has created in our bodies!
The restriction I am placing on the use of foreign objects is based on the following hadith. ‘Ubaydullah bin Zurarah says that he had an old neighbour who owned a young slave-girl. Because of his old age, he could not fully satisfy the young slave-girl during sexual intercourse. She would therefore ask him to place his fingers in her vagina as she liked it. The old man complied her wishes even though he did not like this idea. So he requested ‘Ubaydullah to ask Imam ‘Ali ar-Riza about it. When ‘Ubaydullah asked the Imam about it, the Imam said, “There is no problem as long as he uses any part of his own body upon her, but he should not use any thing other than his body on her.” Wasa’il, vol.14, p.77.

In earlier discussion, we said that masturbation (i.e., self-stimulation of one’s own sexual organ till emission of semen or orgasm) is not allowed. However, in case of married persons, there is no problem if the wife stimulates her husband’s penis till the emission of semen or the husband stimulates his wife’s vagina till orgasm. This is allowed because it does not come under “self-stimulation;” it is stimulation by a lawful partner.

The Qur’an clearly says that, “The believers are … those who protect their sexual organs by a lawful partner surely comes under the definition of protecting one’s organs “except from their spouses.”

* Sexual Intercourse:
Is there any particular position for sexual intercourse which is forbidden in Islam? No! As far as the basic coital positions are concerned, there is no restrictions. I am using the term ‘basic coital positions’ for the positions known as the man above, face to face; woman above face to face; side position, face to face; rear-entry position in which the husband penetrates the vagina from the rear. Actually, the shari’ah has left it on the husband and the wife to explore and experiment as they wish.
In the early Islamic period, an event took place which clarified this issue for all. The people of Medina, influenced by the Jews, used man-above face to face position during sexual intercourse; whereas the Meccans liked to experiment various positions. After the migration of Muslims to Medina, a Meccan married a Medinese woman and wanted to have sex with her in his own way. The woman refused and said that he can have sex only in one position. The case was reported to the Prophet; so Allah revealed the verse saying “Your women are a tilth for you, so go into your tilth as you like.” (2:223) That is, in any position. al-Mizan, vol.3 (English translation) p.319.

 

However, it is makruh to adopt a standing position, or to face the qiblah or keep it on the backside during the intercourse.
It is advisable to refrain from the acrobatic positions given by some sexologists of the East and the West which might even cause physical harm. Remember, the basic rule is mutual pleasure and flexibility. If one partner does not like a particular position, then the other should yield to his or her feelings.

* Anal Intercourse:
The opinions of our mujtahids vary on the permissibility of anal intercourse. This variance in fatwas is because of the difference in the ahadith we have on this issue.
There is a hadith, for example, from Imam Ja’far as-Sadiq quoting the Prophet that “The anus of women is haram for my community.” Wasa’il, vol.14, p.104.

Now this hadith categorically forbids anal intercourse. But the chain of narrators of this hadith is not completely flawless. See Tazkirah, vol.2, p.576-7; Shahid’s Masalik, vol.3, p.303

 

On the other hand, we have an authentic hadith in which ‘Abdullah bin Abi Ya’fur asked Imam Ja’far as-Sadiq about a man who had had intercourse in the anus of his wife.

The Imam said, “There is no problem in it if she agrees.”

‘Abudllah, “Then what do you say about the statement of Allah that ‘Then go into them as Allah has commanded you’?” The Imam replied, “This command is about seeking children, it means seek children as Allah has commanded you. But he also says, ‘Your women are a tilth for you, therefore go to your tilth as you like Wasa’il,, vol.14, p.103.

When a mujtahid is faced which such conflicting ahadith, he has to see whether he can bring them together or not. In our case, the mujtahids have taken the more authentic hadith which approve anal intercourse as a qualifier for the ahadith which totally forbid such sex. Especially so with the reference to the Qur’anic verses found in the approving ahadith. And in conclusion, they say that the prohibition in the above mentioned ahadith is not on the level of haram, instead it is on the level of makruh Sharh Lum’ah, vol.2, p.68; Shahid’s Masalik, vol.1, p.438-9.

This conclusion is supported by a third category of the ahadith in which the Imams have clearly discouraged their followers from anal intercourse.
Safwan al-Jammal said to Imam ar-Riza that, “One of your followers has requested me to ask you a question which he himself feels embarrassed to ask you.” The Imam said, “What is it?” Safwan, “It is about a man having sex in his wife’s anus.” The Imam said, “Yes, he can do it.” Then Safwan, who was a close companion, asked, “Do you do it?” The Imam said, “NO! We do not do it.” Wasa’il, vol.14, p.102-3.

 

Therefore the majority of the Shi’ah mujtahids say that anal intercourse is not haram but strongly disliked (karahatan shadidan) provided the wife agrees to it.

And if she does not agree to it, then all mujtahids say that it is precautionarily wajib to refrain from it. al-’Urwah, p.628.

However, according to Ayatullah al-Khu’i, it is precautionarily wajib to abstain from anal intercourse no matter whether the wife agrees to it or not. Minhaj, vol.1, p.64.
I would strongly advise against anal intercourse because it can be painful and it can cause injury as the area was not designed for that! Moreover, the scientists say that if you engage in anal intercourse, do not mix it with vaginal intercourse because this will lead to infections in some people with yeasts and other organisms which belong in the anus, not in the vagina or the male organ. I like to end this section with the sayings of Imam Ja’far as-Sadiq and Imam ‘Ali ar-Riza about anal intercourse: “Woman is a means of your pleasure, therefore do not harm her. Wasa’il, vol.14, p.101-2.

 

* Decency & Privacy:
There was a time when people need not be reminded of some of the basic moral and ethical values, but now we are living in an era where moral values are changing with the change of the worn-out car tires!
One of such issues is decency in dress at home and privacy at the time of sexual intercourse or intimate contact between husband and wife. There are some people in the West (of course, in minority) who think that it is okay, nay healthy, to stay naked in presence of their children! Ona collective basis, they also organize nude camps. Why? So that the children will not think negatively about their own sexuality. Such parents also feel that there is nothing wrong in sexual intercourse in presence of their children. This behaviour is an example of the extreme reaction to the rigid Christian morality. To protect their children from associating sex with evil, some of these parents go to the extent of completely opening up to their children!
Such behavior is not only condemned by those who still abide by religious moral systems, it is equally condemned by those who are familiar with child psychology. A sexual manual read by millions of Westerners says, “Never involve children in adult sexual activities: militant and exhibitionist liberals who try to acclimatize children to the naturalness of sex by letting them in any level of their own sex lives probably do at least as much harm as was ever done by the prohibitive sex-is-dirty generation.”
We have quite a few ahadith in which the Prophet and the Imams have emphasized that when you engage in sexual intercourse, make sure that no child (or, for that matter, any other person) sees you or hears you.

Abu Basir quotes Imam Ja’far as-Sadiq as follows, “Be careful not to have sex with your wife while a child can see you. The Prophet used to dislike this (attitude) very strongly.” . Wasa’il, vol.14, p.94-5.

If a child sees and hears the parents engaged in sexual intercourse, he or she might go through a shocking psychological experience. It might also create problem in his or her own adult life.

The manual quoted earlier says, “Most young children are biologically programmed to interpret the sight or sound of adult coition as evidence of a violent assault (they are aware of it earlier than you would expect, so don’t keep babies in the bedroom), and the awareness of mother-father sexual relations is on all counts for too explosive a matter to be monkeyed with in the interest of Reichian experiments.”

Islam has laid down cler guide-lines about the privacy of adults. Referring to the children who have not yet reached the age of puberty (bulugh), the Qur’an say:

O you who believe! … Those of you who have not yet reached puberty should ask you for permission (before entering your bedroom during) three times: before the dawn prayer, when you put off your garments at midday (for siesta), and after the night prayer -these are three times of privacy for you. Besides (these three times), there is no blame on you or them if you go to one another (without announcing yourselves). Thus God makes clear to you the signs, and God is All-Knowing, Wise (24:58)

Then referring into the children who have reached the age of puberty, the Qur’an says:

When your children reach puberty, they should ask your permission (at all times before entering your bedrooms) just as those who were before them had asked permission. Thus God makes clear to you the signs, and God is All-Knowing, Wise (24:59)

These two verses give us the following rules about privacy within and without the family circles:
1. There are three times in a day -night, early morning and afternoon- which are considered as times of privacy.

2. The minor children should be taught that during times of privacy they are not allowed to enter into the bedroom of their parents or adults without first asking their permission. Obviously, by minor we do not mean infants; we mean the children who can understand what is right and what is wrong. I would put that at age five and above. The parents will have to ingrain this teaching to their minor children gradually.

3. At other times, the children are free to come and go into the bedroom of their parents without asking for their permission. In retrospect, this means that the parents should be decently dressed at those other times.

4. As for the mature children and adults, the Qur’an is clear that they may enter the bedroom of their parents or other adults at all times only after asking their permission.

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