6Let us examine Mr. Habeeb's claim that Bukhaari alleged that the Rasuul used to have intercourse with his wives during menstruation. As I said earlier, poor Arabic proficiency is the major problem of the self-acclaimed #Mudiru_Markaz. In fact, his title should be changed to #Madaru_Markaz with immediate effect because he is a stark جاهل both in اللغة and الفقه.
i. جامعوهن في البيوت: This sentence is found in the riwaayah from Anas bn Maalik in Saheeh Al-Bukhaari and it's interpretation was too difficult for #Olori_Olodo_Nigeria to handle. First of all, the Arabic word جامع has two meanings: one, to relate/interact with someone. Two, to have sexual intercourse with someone (especially, a lady). This was Habeeb's albatross. As soon as he saw that word, without a second thought he took it for sexual intercourse. Had he looked properly, he would have found the phrase: في البيوت; (in the house) immediately after the verb! This phrase automatically changed the meaning of جامع from 'intercourse' to 'interaction' (This same statement reflected in how the Jews used to treat their wives. Kindly read the hadith again).
In addition, had Habeeb "fi ara buruku bale" for a moment, he would also have noticed two fundamental things: One, the Rasuul told the Sahaabah
واصنعوا كل شيء إلا النكاح
"Do every other thing with them (your wives) save SEXUAL INTERCOURSE. Unfortunately, I guess Habeeb never knew that Nikaah also means sexual intimacy. Perhaps, he thought that it means marriage only! This statement alone further nullifies his erroneous view on this matter.
واصنعوا كل شيء إلا النكاح
"Do every other thing with them (your wives) save SEXUAL INTERCOURSE. Unfortunately, I guess Habeeb never knew that Nikaah also means sexual intimacy. Perhaps, he thought that it means marriage only! This statement alone further nullifies his erroneous view on this matter.
Two, when two Sahaabah sought the Prophet’s permission to approve having intercourse with their wives during menstruation, his countenance changed so much that they both left thinking that he was mad at them. Haba Habeeb! Imagine your own child seeking your permission to do something wrong that made you change your mood so much that everyone noticed the disapproval on your face. Even without saying anything, would it be wise for anyone to suggest that you approved of it?
Therefore, this hadith is self explanatory for any discerning mind to realize that Habeeb has sold the world a "dummy"! Here is Aaisha, the Prophet’s wife explaining to us how he used to treat her and others during their menstrual cycle.
قالت عائشة : كنت أشرب وأنا حائض ، ثم أناوله النبي صلى الله عليه وسلم فيضع فاه على موضع فيّ فيشرب ، وأتعرق العرق وأنا حائض ثم أناوله النبي صلى الله عليه وسلم فيضع فاه على موضع فيّ . رواه مسلم .
Aaisha said, "I used to drink water (from a bowl) while in a state of menstruation and the Prophet (pbuh) will take it from me and put his mouth on the same spot where I put my mouth, and drink." Also, I will eat a piece of meat and hand the remaining to him and he will eat from the same spot where I have eaten."
Aaisha said, "I used to drink water (from a bowl) while in a state of menstruation and the Prophet (pbuh) will take it from me and put his mouth on the same spot where I put my mouth, and drink." Also, I will eat a piece of meat and hand the remaining to him and he will eat from the same spot where I have eaten."
This hadith clearly nullifies the Jewish law on prohibition of touching a menstruating woman.
عن عائشة رضي الله عنها قالت : كنت أغتسل أنا ورسول الله صلى الله عليه وسلم من إناء واحد كلانا جنب ، وكان يأمرني فأتّـزر فيباشرني وأنا حائض ، وكان يخرج رأسه إليّ وهو مُعتكف فأغسله وأنا حائض .
"Aaisha narrated that the Rasuul and I used to bathe from the same container while we both are in the state of Janaabah. Whenever I was doing my menstruation, he would command me to tighten my robe while he romances' me. He would also bring his head out through the window during i'tikaaf for me to wash it while in a state of menstruation."
"Aaisha narrated that the Rasuul and I used to bathe from the same container while we both are in the state of Janaabah. Whenever I was doing my menstruation, he would command me to tighten my robe while he romances' me. He would also bring his head out through the window during i'tikaaf for me to wash it while in a state of menstruation."
Apparently, Mr. Habeeb interpreted فيباشرني to mean sexual intercourse whereas the word is clear and unambiguous to every learned person in the field of Islamic Jurisprudence.
From the foregoing, it is clear that what the Qur’ān forbade was having sexual intercourse with one's menstruating wife and nothing more (i.e. The Qur’ān did not forbid romancing her so long as intercourse didn't take place. This is based on the doctrine of: الإباحة الأصلية). And since I have established earlier that no one can give a better interpretation to the Qur’ān than the one to whom it was revealed, no serious Muslim will recourse to misinterpretation of Habeeb and his ilk. If the Sahaabah as I have mentioned, did not resort to self help in understanding the verse, who are we to do so. Abu Dawud reported that once, a man approached the Rasuul and asked, "what is permissible for me to do with my menstruating wife? He replied," anything above the cloth." i.e so long as you do not penetrate her.
Aaisha described this act in so many Ahaadeeth as contained in the books of Sunan. I implore the readers to take time to go through them.
In addition, every book of Tafseer, from Tabari to Ibn Katheer and from Al-Manaar to Al-Haawi, the Mufassiruun are unanimous that the verse only prohibits intercourse and not romance. Fakhruddeen Ar-Raazi wrote:
In addition, every book of Tafseer, from Tabari to Ibn Katheer and from Al-Manaar to Al-Haawi, the Mufassiruun are unanimous that the verse only prohibits intercourse and not romance. Fakhruddeen Ar-Raazi wrote:
قال الفخر:اتفق المسلمون على حرمة الجماع في زمن الحيض، واتفقوا على حل الاستمتاع بالمرأة بما فوق السرة ودون الركبة، واختلفوا في أنه هل يجوز الاستمتاع بما دون السرة وفوق الركبة، فنقول: إن فسرنا المحيض بموضع الحيض على ما اخترناه كانت الآية دالة على تحريم الجماع فقط، فلا يكون فيها دلالة على تحريم ما وراءه، بل من يقول: إن تخصيص الشيء بالذكر يدل على أن الحكم فيما عداه بخلافه، يقول إن هذه الآية تدل على حل ما سوى الجماع، أما من يفسر المحيض بالحيض، كان تقدير الآية عنده فاعتزلوا النساء في زمان الحيض، ثم يقول ترك العمل بهذه الآية فيما فوق السرة ودون الركبة، فوجب أن يبقى الباقي على الحرمة وبالله التوفيق. اهـ.
"The Muslims are unanimous that it is forbidden to have intercourse with one's wife during her menstruation. They are also unanimous on the permissibility of romancing one's wife from her navel up as well as from her knee down (to her feet). The only are of difference is whether or not one can romance the area between her navel and her knee. We say, if we interpret "maheed" as the place of the menstrual flow & this is our view, then the verse only forbid intercourse & there is no evidence forbidding any other thing.... But if one interprets the word as the menstrual blood itself, then he would say that intercourse with women should be abandoned during this period and will only approve of enjoying the area from her navel above & from her knee down. In any case, intercourse still remains forbidden."
On this note, I challenge Mr. Habeeb to tell the whole world which Tafseer he relies on to discard Bukhaari's hadith. Again, what about the riwaayah in Abu Dawud permitting same?
In conclusion, let no one be deceived by Habeeb's self-made Tafseer compiled and produced in Markaz. How will a man who cannot differentiate قتل from قاتل interpret a whole verse successfully? Only the intellectually gullible and spiritually blinded will accept such mediocrity for knowledge.
We must realize that Maazi Habeeb is merely advancing the cause of the Jews who used to run away from their wives during menstruation as contained in Leviticus 15:19-33 earlier quoted. His hatred for the Sunnah and it's adherents is legendary and he has allowed this to becloud his senses of rational reasoning and logical judgement.
May Allah deliver us from heresy.
Comments are welcomed please. However, I implore you to put things in proper perspectives while critiquing or debating. In shaa Allah I shall be glad to hear from you. Thanks