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Permissibility Of Masturbation In Islam
I want to know, is it permissible in Islam to masturbate
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28 Replies
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Permissibility Of Masturbation In Islam
updated 3 weeks, 3 days ago
15 Members
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28
Replies
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Please see my response in this discussion:
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See the comment below with evidence apko ghalat prove kiya hai
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Dr Shehzad Saleem has done a whole session on this. Maybe one of the moderators can give you the clip. It totally explains this topic
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Will you plz snd those clip here or anything else related wd that
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I listened to the above video of dr shehzad saleem about masturbation and I want to ask if this practice of self gratification is not haram and permissible under the circle of stated conditions then do I have to perform gusl before performing prayer?
Since the woman’s discharge is pure unlike urine so is this necessary to have ghusl If I feel wetness with or without sexual arousal.
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Ejaculation necessitates Ghusl before Salah.
For wetness (Madhi or Wadi), only Wudu will be required.
Please see for details:
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Please ask @UmerQureshi or @faisalharoon
I’m sure they can help. I saw the clip but don’t have it
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Yes the above is the clip on masturbation by Dr Shehzad Saleem very well explained.
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Thank you
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The opinon of ghamdi on masturbation is totattly wrong. The correct opinion is of imam al shafi , ibn abbas and molana maududi that its haram aur atleat disliked as stated in surah al mominoon that sexual pleasure can only be sought through wives or slave girls . And its not about that sexual relationship are prohibitted except marriage its wrong interpretation but the correct is that the use of sexual organs except wives or slave girls is prohibitted that includes all forms of sexual plesure including masturbation that its prohibited and crossing gods limits. The holy prophet told us in sahih bukhari that those who cannot marry should fast
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I think if you’re going to start your answer by stating that Javed Ghamidi’s opinion is totally wrong, it makes sense that you address the points that he makes in his article. Otherwise, people will naturally follow the opinion that makes the most logical sense to them. This is because it is irrelevant which scholar held what position – what matters is the evidence they present. Here is Ghamidi’s article:
http://www.monthly-renaissance.com/issue/content.aspx?id=1242 -
Based on my knowkedge, Ghamidi Sahib’s interpretation is absolutely correct and makes sense. His supporting argument is much stronger.
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Simple, if it is not allowed then seeing yourself naked is wrong, women taking their hijab off in private is wrong too. Morality is related to other people, not related to yourself.
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@nadeem minhas exactly my thoughts too! It absolutely does not make sense to me as well (WARNING ADULT DISCUSSION AHEAD:-) if someone and their spouse were to get intimate with one another, and it’s allowed for that person to stimulate their spouses private parts, How is that less morally wrong/sinful than someone doing the same to themselves in their own private space?
Besides the whole argument of masturbation being determental to physical and mental health is based on biased myths and is absolute rubbish. In fact the scientific and empirical points to the contrary and male masturbation is crucial to the prevention of major major prostate problems such as prostate cancer (most common cancer among men)
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Masturbation is prohibited as all forms of sexual pleasure are prohibitted except wives and slave girls as mentioned in surah al mominoon . This is the opinion of imam al shafi imam malik and ibn tahmiyyah and imam abu hanifa. The opinion of ghamdi sb is totally wrong . I would suggest you that please read article of molana maududi about istimna bil yad ka sharai hukam in rasail wa masail jild 2 page 153 onwards . Those not able to marry should fast to dimish their sexual desires as said in sahib bukhari. The opinion of abdullah bin abbas and ata bin abi rabah as reported in musannaf abdur razak and sunan al kubra bayhaki are also given below in pictures.
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Respected Brothers,please clear my doubts regarding 3 aspects.I would highly appreciate.Thanks
1)how would one interpret the Hadith where Prophet (pbuh) said to a young group of men to marry and those who cannot, fast
2)And second hadith in which group of sahabas insisted to prophet to make castration halal for them as they were away from their wives,Prophet pbuh could easily have said that masturbate.
3)In accordance to all of this,is (Quran e Pak70:30) also excluding the person who masturbates?and only including wives and concubines.Aren’t we misunderstanding what Quran is saying as it has only permitted wives and concubines to use private parts and not anyone not even that person himself.
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Masturbation is not a replacement for the very strong human desire for physical contact. Physical contact fulfills not only the biological human need, but also an emotional one. If the narration about fasting attributed to prophet SAW is true, I see no contradiction in there because when fasting is done with the right purpose in mind, it helps with better control of emotions. Fasting, however, has no effect on the biological need.
Just because there are no reported narrations of prophet SAW saying anything about masturbation to sahaba when they asked about castration is not evidence enough one way or the other. One has to understand that masturbation is natural – if it were to be impermissible, Quran or prophet SAW would have made it so in definite terms. To the contrary, Ibn-e-Hazam has provided evidence from sahaba that they did no consider masturbation to be impermissible.
Quran verse 70:30 is about physical relationship with others – it has no bearing on masturbation.
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Got it,thanks Faisal Bhai
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Since it is not considered Haraam, does that break the fast?
I believe that it basically shatters the soul of fasting but does masturbation actually break the fast? Or does releasing pleasure as a result of close contact (not intercourse) would break the fast?
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Yes any kind of sexual gratification nullifies the fast.
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Firstly, why are you asking this question? Think about its negative effects on your brain and body then ask yourself is it beneficial for you or not? Then ask for Halal or Haraam.
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Thanks for the comment Aabid. I see that there is an underlying judgement that this question arises as a result of committing that specific action (someone asking about something being Haraam means that person is committing that act). Please be mindful that this is not always the case. Human mind, being quite inquisitive and curious, is always conjuring up hypothetical and what-if scenarios for its gratification.
This behavior and statement (“why are you asking this question?”) highly discourage people to clarify the confusions and questions as they’re afraid of being called out and labeled even though they might not be doing so.
That being said, thanks again for the concern and the comment.
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My intention is not to judge i was saying first read the harmful effects of it and think about it seriously and truly and you will find the answer. And my opinion is that Masturbation is a fitna for Youth so run as much as you can from it, because it is addictive and bad for your physical and mental health but if you can’t control or it happens then repent sincerely.
Thankyou
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Assalam u Alaikum,
I read the explanation provided by Ghamidi Sb. (as translated by Dr. Shehzad Saleem in the link above shared by @Haseeb : http://www.monthly-renaissance.com/issue/content.aspx?id=1242)
It is my understanding that two issues need to be addressed in the explanation provided by Ghamidi Sb. on this matter (Alternatively, I may need to review his explanation in detail and ponder further).
Firstly, he translates the Quranic verses 23:5 – 6 (Chapter 23, verses 5 & 6) as, ‘except for wives and slave-women, one cannot appease one’s sexual urge with any other individual‘. I lack expertise in Arabic grammar. I am also unsure whether this is how Ghamidi Sb. has originally translated the verse in Urdu. Regardless, it is my understanding that the phrase that I have underlined is, strictly speaking, an extension to the actual translation of verse 6 even after we include Ghamdi Sb.’s technical analysis. That is, it is an implied meaning of verses 5 and 6. It attempts to add clarity for the convenience of the readers that everyone else except for the wives and the “right-hand possession” has been excluded. Accordingly, it should be included in brackets to distinguish Quran’s words from that of the translator (I would appreciate corrections if I have erred).
There was a reason for making a note of the above point. It seems that the implied meaning of verse 7 may have been overlooked. When verse 7 is read in conjunction with verses 5 and 6, it implies that our private parts are strictly guarded only if or when we satisfy our sexual desires in lawful ways. The lawful ways of satisfying sexual desires are those that occur (in divinely instituted family settings) with wives or that were temporarily allowed with “right-hand possessions” given the circumstances of the time, in accordance with verse 6.
The logical query that follows is whether or not, after considering the entirety of an individual’s circumstances, one has satisfied his sexual desire with permissible individuals only (e.g. wife) or lack thereof. Focussing on what is exclusively permitted makes irrelevant all other third parties as well as modes of sexual activities that may not involve wives or may involve persons other than wives. In contrast, Ghamidi Sb.’s construction of these Quranic verses allows individual activities of sexual pleasure that do not involve the exclusively permitted persons thereby leaving room for transgression in accordance with verse 7.
This critical exercise is for academic purposes. It is not intended to judge or offend others. I am not an expert in religious studies. Allah knows best.
Regards,
Abbas -
میرے خیال میں اوپر کی تمام تر عمدہ بحث کو سمجھنے کا محور ایک چیز ہے
وہ یہ کہ جب کسی چیز/فعل کے متعلق قرآن و سنت خاموش ہو تو پھر کیا کیا جائے؟
اصلِ اباحہ جاری کریں جیسا کہ سلمان بھئی نے غامدی صاحب کا نقطہ نظر رکھا
یا اصل حظر جاری کریں جیسا دئگر دوستان کر رہے
ایک اور مثال لیجیے
اللہ سے نبی کا واسطہ دے کر دعا مانگنا
قرآن و سنت سے خالی ہے
تو اب یہ جائز مانا جائے
یا حرام
اگر اوہر ہم جائز مان کر آئے ہیں تو یہاں بھی جائز مانیں
اور اگر اوپر بھی حرام یا مثلِ حرام تو یہاں بھی وہی کام کریں گے
جناب غامدی کس کے قائل ہیں
تہنمائی درکار
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دعا کا عمل اپنی حقیقت میں ایک دینی عمل ہے اس لیے ہمیں اپنی دعاؤں میں رسول اللہ صلی اللہ علیہ وسلم کے وسیلہ پر عمل کرنے کے لیے قرآن یا سنت میں واضح حوالہ درکار ہے۔ دوسری طرف مشت زنی اپنی حقیقت میں ایک سیکولر معاملہ ہے یہی وجہ ہے کہ جب تک قرآن و سنت اسے دینی معاملہ قرار نہیں دیتے اور اسے حرام قرار نہیں دیتے، یہ عمل مباح رہے گا۔
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