Etiquettes nke alụmdi na nwunye na agbamakwụkwọ

Site na Nwunye dị ọcha - Disemba, 2nd 2011

Etiquettes nke alụmdi na nwunye na agbamakwụkwọ

Otuto niile bụ n'ihi Allah, Onye kwuru n'amaokwu doro anya nke akwụkwọ ya:

“N'etiti ihe-iriba-ama-Ya bu nka, na O kere unu ndị nwunye n’etiti onwe unu, ka unu na ha we biri n'udo, O we tiye ihu-n'anya na ebere n'etiti gi (obi): N'ezie na nke ahụ bụ ihe ịrịba ama maka ndị na-atụgharị uche”.[Al-Room 30:21]

Ka ekpere na udo nke Allah dịrị n'isi onye amụma ya Muhammad, Onye kwuru na ha nwere ihe omume :

“Lụọ ịhụnanya na ime nri, n'ihi na m ga-eji ndị amụma ndị ọzọ na-asụ ndị mmadụ na ọnụ ọgụgụ ndị na-eso ụzọ m n'ụbọchị Qiyama”.

[Ahmad na At-tabaari na Isan Isnaad. Ma kwupụtara Saheree si Anas site na Ibn HIBBAAN. O nwekwara Ndịàmà nke ndị ga-ekwu okwu ya 19]

Mgbe emechara a: Enwere na Islam, ụfọdụ ọrụ na onye ọ bụla lụrụ nwanyị na ọchịchọ ịkọrọ alụkwa nwunye ya na nwunye ya. Ọtụtụ ndị Alakụba taa, Ọbụna ndị na-agbasi mbọ ike na ofufe Islam, elegharala anya ma ọ bụ bụrụ onye na-amaghị nke ọma nke ndị Alakụba. ndị ọzọ ma e wezụga Allah dị ka ndị mgba, Ekpebiri m ide ihe bara uru a na-akọwapụta ihe ndị a n'oge alụmdi na nwunye onye m hụrụ n'anya. Atụrụ m anya na ọ ga-enyere ya aka, na ụmụnna ndị ọzọ kwere ekwe na-eme ihe ndị isi ndị ozi họpụtara na ikike nke Jehova nke ụwa. Agbasowo m nke ahụ site na ịkọwapụta ụfọdụ okwu dị mkpa nye onye ọ bụla lụrụ ọgụ, na nke ọtụtụ ndị nwunye na-anwale.

A na m ajụ Allah kachasị elu iji weta ụfọdụ uru site na mmeso nka, na ịnara ọrụ a naanị maka ihu ya dị ebube. N'ezie, Ọ bụ onye ezi omume, Ndị Na-eme ebere.

Ọ ga-mara na ọtụtụ ndị ọrụ na mpaghara alụmdi na nwunye. Ihe niile m na-eche banyere ebe a na ọrụ ngwa ngwa ngwa ngwa a bụ nke a na-arụpụta Sunna nke Sunnah nke onye amụma Muhammad, nke a na-emegharị ya na ọnọdụ nke ụdị akụkọ ya na nke enweghị ike ịtụfu ya na usoro nke ihe owuwu ya. N'ụzọ nke a, Onye ọ bụla nke na-agụ ma na-eso ozi a ga-anọ n'akụkụ nke ọma na okpukperechi, ọ ga-enwe ntụkwasị obi zuru oke na isi mmalite na izi ezi nke actons ya. Atụrụ m anya maka ya na Allah ga-etinye akara ikpeazụ maka ndụ ya, N 'IHE UNURU NA-EBURU NIILE NA-EKWU NIILE, imere ya n'etiti ndị ohu ya nke nkwupụta okwu ya ọ kọwara na kor'an na-ekwu:

Na ndị na-ekpe ekpere, “Onyenwe anyi! Grant unto us wives and offspring who will be the comfort of our eyes, and give us (the grace) to lead the righteous.” [al-Furqaan 25:74]

The final disposition of things is for those of pious practise, as the Lord of the Worlds said:

As to the Righteous, they shall be amidst (cool) shades and springs (of water). Na (they shall have) fruits, – all they desire. “Eat ye and drink ye to your heart’s content: for that ye worked (righteousness).” Thus do We certainly reward the Doers of Good. [al-Mursalaat 77:41-44]

The following then, are those etiquettes:

1. Kindness toward your wife when you wish to enter into her

It is desirable, when one goes into his wife on his wedding night, to show her kindness, such as presenting her with something to drink, wdg. This is found in the hadith narrated by Asmaa’ bint Yazid ibn As-Sakan who said: “I beautified ‘As’ishah for Allaah’s Messenger, then called him to come to see her unveiled. He came, sat next to her, and brought a large cup of milk from which he drank. Mgbe ahụ, he offered it to ‘Aa’ishah, but she lowered her head and felt shy. I scolded her and said to her: “Take from the hand of the Prophet.” She then took it and drank some. Mgbe ahụ, the Prophet said to her, “Give some to your companion.” At that point, M kwuru: “O ozi nke Allah, rather take it yourself and drink, and then give it to me from your hand.” He took it, drank some, and then offered it to me. I sat down and put it on my kness. Mgbe ahụ, I began rotating it and following it with my lips in order that I might hit the spot from which the Prophet had drunk. Mgbe ahụ, the Prophet said about some women who were there with me: “Give them some.” Ma, they said: “We don’t want it.” (ie. we are not hungry). Onye amụma ahụ kwuru: “Do not combine hunger and fibbing!”

[Ahmad and al-Humaidi. Ahmad reports it with 2 isnaads – one of which supports the other, and it is supported…]”

2. Placing your hands on your wife’s head and praying for her

The husband should, at the time of consummating the marriage with his wife or before that, place his hand on the front part of her head, mention the name of Allah Most High, and pray for Allah’s blessings. As in the statement of the Prophet: “When any of you marries a woman … he should hold her forelock, mention Allah Most High, and pray for His blessings saying: “O Allaah, I ask You for the good in her and the good with which You have created her, and I seek refuge in You from the evil in her and the evil with which You have created her.” {Allaahumma innee as’aluka min khairiha wa khairi maa jabaltaha ‘alaihi wa a’oodhubika min sharriha wa sharri maa jabaltaha ‘alaihi}

[Aboo Dawood and others. Al-Bukhari in “Af’aalul-‘Ibaad”, Aboo Dawood, Ibn Majah |, al-Haakim, al-Baihaqee and Aboo Ya’laa with hasan isnaad …]

3. The praying of husband and wife together

It is desirable for the husband and wife to pray 2 rakaat together on their wedding night. This has been narrated from the earliest generation of Muslims, as in the following 2 narrations:

Mbụ: On the authority of Abu Sa’eed Mawla Abu Asyad who said: “I got married while I was a slave. I invited a number of the companions of the Prophet, among them was Ibn Mas’ood, Abu Dharr and Hudhaifa. When the prayer was called, Abu Dharr began to step forward when the others said to him: ‘No!’ O kwuru: ‘Is it so?’ And they said: ‘Yes.’ Mgbe ahụ, I stepped forward and led the prayer though I was a slave possessed. They taught me, na-ekwu: ‘When your wife comes to you, kpee ekpere 2 rakaat. Mgbe ahụ, ask Allaah for the good of that which has come to you, and seek refuge in Him from its evil. Then it is up to you and it is up to your wife.'” [Ibn Abi Shaibah and ‘Abdur-Razzaaq]

Nke abụọ: On the authority of Shaqeeq who said: “A man named Abu Hareez came and said: ‘I have married a young girl, and I am afraid that she will despise me.’ ‘Abdullah ibn Mas’ood said to him: “N'ezie, closeness is from Allaah, and hatred is from Shaitaan, who wishes to make despicable that which Allaah has allowed. Yabụ, Mgbe nwunye gị na-abịakwute gị, Gwa ya ka ọ na-ekpe ekpere n'azụ gị 2 rakaat.'” Na ụdị otu akụkọ ahụ, “'Abdullah gara n'ihu ikwu: 'Wee sị: 'Allah nye m ngọzi gị na nwunye m, ya na ya n'ime m. Alsaah sonyere anyị ma ọ bụrụhaala na ị sonyere anyị, and split us apart if You send to us that which is better.'” [Pịa ebe a iji download mp3: Saheeh].

4. Ihe ị ga-ekwu n'oge ime ịhụnanya

Mgbe nwoke Alakụba na-achọ ịbanye nwunye ya, Ọ kwesịrị na-ekwu maka mbụ:

Bismillahi, Allahimma Jannibna Ash-Shhaitaan, Was Jannib Ash-Shainet Maa Razaqtanna [N'aha nke Allah, O Allah, mee ka anyị pụọ na ekwensu, ma dobe ekwensu na nke ị ga - enye anyị (ie. Offimụaka).]

Banyere nke a, Onye amụma ahụ kwuru: “Mgbe nke ahụ mechara, Ọ bụrụ na Allah iwu na ha ga-amụ nwa, Ekwensu agaghị enwe ike imerụ nwata ahụ”. [Al-Bukharee][1]

Ihe odide:

[Ụfọdụ ndị ọkà mmụta na-ekwu na ụmụaka na-ekwu na ha na-enupụrụ nne na nna ha isi n'ihi na ndị nne na nna chefuru ma ọ bụ chefuo ihe ndị dị n'elu tupu inwe mmekọahụ. Odu. nke salaf- US-Salah]

5. Otú O Kwesịrị Isi biakwute Ya

A na-ahapụ ya ka nwoke Alakụba banye na nwunye ya na ya – site n'azụ ma ọ bụ site n'ihu. Banyere mbadaa a kpughere amaokwu a:

“Ndị nwunye gị bụ nke gị; Ya mere, bịaruo aka gị mgbe ị ga-eme ya” [al-Baqarah 2:223]

Enwekwara ihe di iche na okwu a, nke m ga-enye naanị 2:

Na ikike Jebir kwuru: “Ndị Juu na-ekwu na ọ bụrụ na nwoke abanye nwunye ya na nwunye ya ma n'azụ, Nwa ha ga-abụ onye anya! Mgbe ahụ, Allah kpughere amaokwu a: “Ndị nwunye gị dị ka nke gị; Ya mere, bịaruo aka gị mgbe ị ga-eme ya;” [al-Baqarah 2:223]. Onye amụma ahụ kwuru : “Site na ihu ma ọ bụ azụ, Ọ bụrụhaala na ọ dị na Polnana”. [Al-Bukharee na muslim]

Na ikike nke IBN 'ABBAAAS kwuru: “Asaar, onye ka bụ ndị nwere mmụọ, biri na ndị Juu, Ole ndị bụ ndị nke akwụkwọ ahụ. Onye mbu chere nke ikpeazu dika ndi mmadu ihe omuma, ma gbaa mbọ na ọtụtụ ihe. Ndị nke akwụkwọ ahụ ga-ahụ naanị nwunye ha n'anya site n'akụkụ, Nke a bụ ụzọ dị mma maka nwanyị ahụ, Ndị agha na-agbaso ihe nlereanya ha na nke ahụ. Ndị a si Quraish, n'akụkụ aka nke ọzọ, eji mee ka ụmụ nwanyị ha ghara ịdị. Ha na-atọ ụtọ site n'ihu n'ihu, site na azụ, ma ọ bụ tọgbọrọ n'efu. Mgbe ndị Makekans bịara al- Nyenenah n'oge HIJAH, Otu n'ime ha lụrụ nwanyị si n'etiti ndị Anssaar, wee bido ime nke ahụ. Ọ nabataghị ya ma gwa ya: “Anyị na-erute naanị site n'akụkụ, yabụ mee nke ahụ ma ọ bụ nọrọ m!” Esemokwu a siri ike ruo mgbe o ruru ntị onye amụma ahụ ntị. Ya mere Allah, kpughere amaokwu a: “Ndị nwunye gị dị ka nke gị, Ya mere, bịaruo aka gị mgbe ị ga-eme ya;” [al-Baqarah 2:223] (ie. site na ihu, azu, ma ọ bụ tọgbọrọ n'efu). Ihe a ga - eme bụ nke na - eweta ụmụaka.” [Aboo Dawood, Al-Haakim na ndị ọzọ: Hanan isnaad ma kwado ya].

6. Amachibidoro Sọdọm

Amachibidoro ya ka onye Alakụba banye na nwunye ya. A na-aghota nke a site na amaokwu a hotara n'elu (ya bụ. Ebe ọ bụ na “akuku” nwere ike izo aka na ebe enwere ike itolite), na site na akụkọ ndị ahụ etinyere n'elu. Enwekwara ha ihe ndi ozo, n'etiti ha:

Mbụ: Na ikike nke UMM SAAMA kwuru: “Mgbe Muhajiiroen bịara na Asaar na Al-Protenah, some of them married women from the Ansaar. The women of the Muhajireen used to lie on their faces (during intercourse), while the women of the Ansaar never did it that way. Mgbe ahụ, one of the men of the Muhajireen wanted his wife to do that. She refused until such time as she could ask the Prophet about it. She went to the Prophet but was embarassed to ask the question, adn so Umm Salama asked him. Then the verse was revealed which says: “Ndị nwunye gị dị ka nke gị; Ya mere, bịaruo aka gị mgbe ị ga-eme ya;” [al-Baqarah 2:223]. Onye Amụma> kwuru: “Mba! (not any way you wish) Except in one opening! (ie. the vagina)”. [Ahmad, na-tirmidhee na ndị ọzọ : Saheeh]

Nke abụọ: Na ikike nke IBN 'ABBAAAS kwuru: “‘Umar ibn Al-Khattaab came to the Prophet and said: ‘O onye ozi nke Allaah, I am destroyed!’ The Prophet asked: ‘And what has destroyed you, O ‘Umar?’ ‘Umar said: `I turned my mount around last night.’ (An expression which means he has sexual intercourse with his wife penetrating the vagina while mounting her from the rear.) The Prophet gave him no answer and when the revelation came and the verse was revealed which says: “Ndị nwunye gị dị ka nke gị; Ya mere, bịaruo aka gị mgbe ị ga-eme ya;” [al-Baqarah 2:223] and the Prophet said: “From the front and from the back, just beware of her anus and her menses”. [an-Nasaa’ee in “`Ishratun-Nisaa” with hasan isnaad, na-tirmidhee na ndị ọzọ].

Nke ato: On the authority of Khuzaima ibn Thaabit who said: “A man asked the Prophet about entering women in the rear, or the entering by a man of his wife in her rear, and the Prohet answered: `Halaal (ie. ekwe omume).’ When the man turned to leave, the Prophet called him or ordered for him to be called back and said : “What did you say? In which of the 2 openings did you mean? If what you meant was from her rear and in her vagina, then yes. Ma ọ bụrụ na ihe ị chere na azụ ya na ọrịa ya, emesia mba. Ihere na-emeghị nke ọma – Abanyela ndị nwunye gị n'ihe ị na-eme!” [Asafi, Al-Baihaqi na ndị ọzọ: Saheeh]

Nke anọ: “Allah anaghị ele onye na-abịakwute nwunye ya”. [an-Nasaa’ee: Hanan isnaad ma kwado ya “Al -''israh”; Na-izizi na IBN Hibban].

Keise: “Ndi anābu ọnu ka ọ bu ndi nābiakuru nwunye-ha n'okwu ha.” [Aboo Dawood, Ahmad na ndị ọzọ nwere Hanan Isnaad ma kwado ya].

Nke isii: “Onye obula nwere mmeko nwoke na nwanyi, ma ọ bụ nwanyị nọ na ya, ma ọ bụ na-abịaru nso na akwa ma kwenye n'ihe a gwara ya ekwela ka ekwenyeghi na nke ekpughere ya na Muhammad. [Aboo Dawood, na-tirmidhee na ndị ọzọ: Saheeh].

7. Ime WUDHUU’ n'etiti 2 Omume Na nwunye

When a Muslim man has had sexual intercourse with his wife in the legal manner and then wishes to return another time, he should first perform wudhuu’, based on the statement of the Prophet : “When one of you comes to his wife and then wishes to return another time, let him perform wudhuu’ between the 2 ugboro (N'ụzọ ọzọ, the same wudhuu’ which he performs for prayer) for verily, it will invigorate his return.“[Muslim, Ibn Abi Shaibah and others].

8. Bathing is preferable

Bathing, Otú ọ dị, is preferable to merely making wudhuu’ in such situations. Abu Raafi’ narrates: “That the Prophet made the rounds of all his wives one night, bathing in the house of each one. Ọ (ya bụ. the narrator) asked the Prophet: “Couldn’t you have just bathed once (ya bụ. at the end)? Onye Amụma zara : “This way is purer, cleaner and better”. [Aboo Daawood, an-Nasaa’ee: Hasan in “Al -''israh”, na ndị ọzọ].

9. A na-asa ahụ di na nwunye

O nwere ike ị ga-asa ahụ n'otu ebe n'otu ebe n'agbanyeghị na ọ hụrụ akụkụ nke onwe ya, ọ na-ahụkwa ya. Nke a na - egosiputa nke oma, n'etiti ha:

Na ikike 'Aaashah (radiallahu Anha) onye kwuru: “M na-asa ahụ onye amụma ahụ site n'otu akpa mmiri nke edobere n'etiti anyị dị otú ahụ na aka anyị tinyere n'ime ya. Ọ na-agba m ọsọ na m ga-ekwu: Hapụ ụfọdụ maka m, hapụ ụfọdụ maka m!’ Ọ gbakwunye: 'Anyị nọ na steeti Janba (ya bụ. Ọnọdụ nke ụra).'”[Al-Bukharee na muslim].

na ikike Mo'Aawiya Ibn Haida, onye kwuru: “M kwuru: 'O Messenger nke Allah, nke n'ime ibe anyị na-ahapụ, nke anyị ga-akpachara anya?’ Onye Amụma zara, “Chebenu onwe-gi ka nkpa-n'aka-Gi chebere ya ma ọ bụ ndị aka nri gị.” (Yabụ na ọ dị mma maka ma dimkpa na-ele anya na imetụ ahụ ya n'anya ma ọ bụ akụkụ nkeonwe). O kwuru: 'O Messenger nke Allah, Gịnị banyere ma ọ bụrụ na ndị ikwu ibe ha na ibe ha?’ Onye Amụma zara : “Ọ bụrụ na ị nwere ike ijide n'aka na ọ nweghị onye ọ bụla hụ ọtọ gị, mgbe ahụ mee ya.” O kwuru: 'O Messenger nke Allah, Gịnị banyere mgbe naanị otu?’ Onye amụma ahụ kwuru: “Allah bụ ihe kwesịrị ntụkwasị obi karịa ka ndị mmadụ”.“[Ahmad, Abu Dawood, na-tirmidhee na ndị ọzọ: Saheeh].

10. Ime WUDHUU’ Mgbe nwoke na nwanyị gasịrị

Ọ kachasị mma maka di na nwunye ịghara ịrahụ ụra mgbe ha nwesịrị mmekọahụ ruo mgbe ha ga-ebu ụzọ. Enwere ihe dị iche iche banyere nke a, n'etiti ha:

Mbụ: Nke Aza onye kwuru: “Mgbe ọ bụla onye amụma chọrọ ịrahụ ụra ma ọ bụ rie nri mgbe ọ nọ na steeti Janba (ya bụ. Mgbe inwe mmekọahụ na tupu ịsa ahụ), Ọ ga-asa akụkụ ya nkeonwe ma rụọ ọrụ wdhuu’ dika ekpere.” [Al-Bukhareee na Muslim].

Nke abụọ: Na ikike nke IBN 'Umar nke kwuru: “O onye ozi nke Allah, Anyị kwesịrị ịrahụ ụra na steeti Janba?” Onye Amụma zara: “Ee, mgbe igirigi.” [Al-Bukhareee na Muslim]. N'ụzọ ọzọ: “Mee Wudhuu’ ma saa akụkụ nkeonwe gị, wee hie ụra.” [Al-Bukhareee na Muslim]. Na, n'ụzọ ọzọ: “Ee, Nwere ike ịme wudhuu ', ura, na saa ahụ mgbe ọ bụla ịchọrọ.” [Muslim na al-Baihaqi]. Na, na nke ozo: “Ee, ma na-eme wudhuu’ Ọ bụrụ n'ịchọrọ.” (Visityzọ ikpeazụ a na-egosi na nke a wuruuu’ abụghị iwu.) [Ibn Khuzima na IBN HIBBAN: Saheeh].

Nke ato: Na ikike nke 'ammar ibn yasir, Onye amụma ahụ kwuru: “Enwere ihe atọ nke ndị mmụọ ozi agaghị abịaru nso: Ozu nke onye ekweghi; Nwoke na-eyiri ụmụ nwanyị; na, Onye nwere mmekọahụ ruo mgbe ọ na-eme wudhuu '.” [Abu Dawood, Ahmad na ndị ọzọ: Hasan].

11. Achịcha nke Wudhuu’

Sosoek’ abụghị iwu, but is very highly and definitely commendable. Nke a (ya bụ. its not being obligatory) is based on the hadith narrated by ‘Umar in which he asked the Prophet: “Should we go to sleep in a state of janaba?” To which the Prophet answered: “Ee, ma na-eme wudhuu’ if you wish.” [Ibn Hibbaan: Saheeh]. This is also supported by other hadith, among them a hadith narrated by ‘Aa’ishah who said: “The Prophet used to sleep in a state of janaba without having touched water, until he would get up later and bathe.” [Ibn Abi Shaiba, at-Tirmidhee, Abu Daawood and others: Saheeh].

In another version narrated by ‘Aa’ishah , she said: ““He used to spend the night in a state of janaba until Bilal came in the morning to make the adhaan. Mgbe ahụ, he would get up, bathe while I looked at the water dripping from his head, and go out. Mgbe ahụ, I would hear his voice in the Fajr prayer. Mgbe ahụ, he would remain fasting.” Mutarrif said: “I said to Aamir: In the month of Ramadhaan?” O kwuru: “Ee, in Ramadhaan and in other than Ramadhaan.” [Ibn Abi Shaiba, Ahmad na ndị ọzọ: Saheeh].

12. Making Tayammum in a state of Janaba instead of Wudhuu’

It is also permissible to make Tayammum sometimes instead of wudhuu’ tupu ihi ụra. This is based on a hadith of ‘Aa’ishah in which she said: “When the Prophet was in a state of janaba and wished to sleep, he used to make wudhuu’ or Tayammum.” [Al-Baihaqi: Hasan]

13. Bathing before Sleeping is Perferable

Bathing however, is perferable to any of the above-mentioned possibilities as is clear in the hadith of `Abullaah ibn Qais who said: “I asked ‘Ai’ishah : “What did the Prophet do when in a state of janaba? Did he bathe before sleeping or sleep before bathing?” She answered: “He did all of those things. Sometimes he bathe and then slept. And sometimes he performed wudhuu’ and then slept.” M kwuru: “Praise be to Allah who made things flexible.“[Muslim, Ahmad and Abu `Auwaana].

14. The Prohibition of sex when She is Menstruating

It is forbidden for a Muslim man to have sexual intercourse with his wife when she is menstruating. This is clear in the following verse of the Qur’an:

“They ask thee concerning women’s courses. Kwuo: They are a hurt and a pollution: So keep away from women in their courses, and do not approach them until they are clean. But when they have purified themselves, ye may approach them in any manner, oge, or place ordained for you by Allah. For Allah loves those who turn to Him constantly and He loves those who keep themselves pure and clean.” [Al-Baqarah, 2:222]

There are also hadith about this, n'etiti ha:

Mbụ: “Whoever has sexual intercourse with a menstruating woman, ma ọ bụ nwanyị nọ na ya, or approaches a soothsayer and believes what he is told has disbelieved in that which was revealed to Muhammad.”

Nke abụọ: On the authority of Anas ibn Malik, onye kwuru: “When one of their women has their period, the Jews used to put her out of the house, and they would not eat, drink, or sleep with her in the house. The Prophet was asked about this, and Allaah revealed the verse:

“They ask thee concerning women’s courses. Kwuo: They are a hurt and a pollution: so keep away from women in their courses, …

Then the Prophet said: “Be with them in the house, and do everything except for intercourse itself.” The Jews said: “This man wants to leave nothing which we do without doing something different.” Mgbe ahụ, Asyad ibn Hudair said: “O onye ozi nke Allah, verily the Jews says such-and-such, shoudl we not then have sexual intercourse during menstruation?” Ihere onye amụma ahụ gbanwere otú ahụ na ha chere na ha ji iwe were ha iwe, Ha wee pụọ. Ka ha na-apụta, Ha hụrụ onyinye mmiri ara ehi na-akpọtara onye amụma. Onye amụma ahụ zigara ha ka ha nye ha mmiri ara ehi, N'ihi ya, ha chere na iwe na-ewesa ya iwe.” [Muslim, Abu "Arawana na Abu Dadod].

15. Onye na-enwe mmekọahụ mgbe ọ na-enwe mmekọahụ

Ya na nwunye ya na nwunye ya nwere mmekọahụ, mgbe ọ na-enwe mmekọahụ na tupu ya adị ọcha ga-enyerịrị uru nke ọla edo Dayer ma ọ bụ banyere 4.25 gram (4.2315 ịbụ onye ikwuru ihe), ma ọ bụ ọkara nke ego. This is based on a hadith narrated by ‘Abdullaah ibn ‘Abbaas from the Prophet in relation to one who enters his wife while she is on her period as follows: “Let him give one dinar in charity, or one half dinar.” [At-Tirmidhee, Abu Dawood, At-Tabaraani and others: Saheeh].

16. What is Permissible when She is on her Periods

It is allowed for him to enjoy pleasure with his wife in any way except for her private parts when she is on her period. There are several hadiths about this:

Mbụ: “and do everything except intercourse itself.” [Muslim, Abu ‘Auwaana and Aboo Daawood]

Nke abụọ: On the authority of ‘Aa’ishah who said: “When we were on our periods, the Prophet used to order us to put on a waist cloth that her husband can then lie with her.” One time she said: “… her husband can then fondle and caress her.” [Al-Bukhareeree, Alakụba na ndị ọzọ].

Nke ato: N'AGBE otu n'ime ndị nwunye nke onye amụma kwuru: “Mgbe onye amụma chọrọ ihe n'aka otu n'ime ndị nwunye ya nọ n'oge ya, Ọ tinyere akwa ya n'akụkụ nke aka ya, wee mee ihe ọ bụla ọ chọrọ.” [Abe Hawod: Saheeh]

17. Kedu mgbe enyere ya ka ịmaliteghachi ọrụ gbasara mmekọahụ mgbe mens gasịrị?

Mgbe ọ na-asachapụ ọbara ọ bụla, na nfe na-akwụsị kpamkpam, E nyere ha iwu ịmaliteghachi ọrụ mmekọahụ mgbe ọ na-asa ya ebe ọbara ahụ, ma ọ bụ na-arụ ọrụ Wudhu ', ma ọ bụ na-asa ahụ zuru oke. Nke ọ bụla n'ime ụzọ atọ ndị a ọ na-eme ka ọ nabata ha ịmaliteghachi ọrụ mmekọahụ, Dabere na nkwupụta Allah na kor'an:

“But when they have purified themselves, ye may approach them in any manner, oge, or place ordained for you by Allah. For Allah loves those who turn to Him constantly and He loves those who keep themselves pure and clean.” [Al-Baqarah 2:222]

Nke a bụ ọnọdụ nke IBNN Hazm, 'TA, Kotadah, Al-Awzae na David Az-Zare na Mulahi: Dika ibrahim hazm na-ekwu: “Ha atọ bụ ihe dị ọcha – Ya mere, nke ọ bụla n'ime ha na-eji mgbe ha mechara kwụsị oge ya, O nyeziri ya iwu maka di ya.”

A na-eji otu oge a pụtara ịsacha akụkụ nke ndị Ayah kpughere banyere ndị QuBAA:

“N'ime ya bụ ụmụ nwoke hụrụ n'anya ka ha dị ọcha; Allah hụrụ ndị na-eme onwe ha ka ọ dị ọcha.” [na Tawbah 9:108]

Onweghị ihe dị na Ayah agbanyeghị, ma ọ bụ na Sunnah, Iji machibido Aayah ajụjụ na nke ọ bụla n'ime ihe atọ ahụ – na ime otu ihe choro ihe akaebe ozo.

18. Iwu nke ihe mgbochi coites

(Weghara penis site na nwanyi site na mgbe ahu na oge nke ejisiculation na ebumnuche nke igha. Enwere ike ịme nke a naanị site na ikike nke nwunye).

A na-ahapụ ya ka onye Alakụba na-eme ka ọ kwụsị ịlụ ọgụ. Enwere ọtụtụ sineth banyere nke a:

Mbụ: Na ikike Jebir kwuru: “Anyị na-eme ihe mgbochi Coitis, A na-ekpughere kor'an.” [Al-Bukhareee na Muslim]. N'ụzọ ọzọ, o kwuru: “Anyị na-emebu ihe mgbochi COITE na oge ndụ onye amụma. Nke a ruru onye amụma ahụ, Ọ machikwaghị anyị aka ime ya.” [Muslim, A-NasaAA'EE].

Nke abụọ: Na ikike Abu S''ed al-Khudhriy, onye kwuru: “Otu nwoke bịakwutere onye amụma ahụ wee sị: “Enwere m nwa agbọghọ (Nwepu aka nri), m na-ejikwa ya egbochi ya. Achọrọ m ihe ndị mmadụ chọrọ, Ma ndị Juu na-ekwu na ihe mgbochi Custus bụ obere nne.” Onye amụma ahụ kwuru: “Ndị Juu ghaara ụgha, Ndị Juu ghaara ụgha. Ọ bụrụ na Allaah chọrọ imepụta nwatakịrị, Gaghị enwe ike igbochi ya.” [A-roat na al -'ishrah: Abu Dawood na ndị ọzọ: Saheeh].

Nke ato: Na ikike Jebir, Otu nwoke bịakwutere onye amụma ahụ wee sị: “Enwere m nwa agbọghọ na-enye anyị ọrụ na mmiri. Mgbe ụfọdụ m na-aga ya, Ma m nwere mmasị na ya kwesịrị ime m ime”. Onye amụma ahụ kwuru: “Jiri mkpuchi Cootus ma ọ bụrụ na ị na-enwe mmasị, Ma ihe ọ bula emere ka emere ka ọ bia.” Mgbe oge ụfọdụ gasịrị, Nwoke ahụ ọzọ bịakwutere onye amụma ma kwuo: “Ọ tụụrụ ime!” Onye Amụma Ya: “Agwara m gị na ihe ọ bụla edobere maka ya ga-abịa.” [Muslim, Abu Dawood na ndị ọzọ].

19. Ọ na-ahọrọ ka ọ ghara ime ihe mgbochi.

Ghara ime ihe mgbochi Cootus na-ahọrọ maka ọtụtụ ihe kpatara ya:

Mbụ: Ọ na-emerụ nwanyị ahụ, Ebe ọ bụ na ọ na-ebelata obi ụtọ ya site na ịkpụzi ya mkpụmkpụ. Ọ bụrụ na ọ kwenye na ya, Ọ ka nwere ihe ndị na-adịghị mma.

Nke abụọ: Ọ na-eleba anya na ebumnuche nke alụmdi na nwunye nke na-abawanye mba ndị Alakụba site na ụmụ, Dị ka nkwupụta nke onye amụma ahụ: “Lụọ ịhụnanya na ime nri, n'ihi na m ga-eji ndị amụma ndị ọzọ na-asụ ndị amụma ndị ọzọ na ọnụ ọgụgụ ndị na-eso ụzọ m.” [Abu Dawood, A-NASAA'A na ndị ọzọ: Saheeh]. Ọ bụ ya mere onye amụma ahụ zoro aka na ya “Obere adịghị mma” (ma ọ bụghị n'ihi na amachibidoro ya dịka amachibidoro iwu) Mgbe a jụrụ ya: “Nke ahụ bụ obere ọrịa”. [Muslim, Ahmad na al-Baihaqi]. N'ihi na nke a dị mma na Hadith watara site Abued Al-Khudhriy na-ekwu: “A kpọtụrụ Putitus Froitis n'ihu onye amụma ahụ ma kwuo: “Kedu ihe kpatara ị ga - eji mee nke ahụ? (Rịba ama na ekwughi “ka onye ọ bụla n'ime unu mee nke ahụ”) Allah bụ Onye Okike nke mkpụrụ obi ọ bụla.” [Muslim]. N'ụzọ ọzọ, o kwuru: “Yoị na-eme ihe ị na-eme. There are no people destined to be from now until the day of Qiyama but that all of them will be.” [Muslim]

20. What the two Spouses should Intend with their Marriage

Both spouses should enter into marriage with the following intentions: freeing themselves of unfulfilled sexual desires, and protecting themselves from falling into that which Allaah has forbidden (ya bụ. adultery and fornication). What’s more, a reward as the reward for sadaqa (voluntary giving of charity) is recorded for them every time they have sex. This is based on the following hadith of the Prohpet narrated by Abu Dharr: “Some of the companions of the Prophet said to him: ‘O onye ozi nke Allaah, the affluent among us have taken the rewards (nke ụwa)! They pray as we pray, fast as we fast, and then they give charity from the surplus of their wealth!” Onye amụma ahụ kwuru: “Did Allaah not make for you that from which you can give sadaqa? Verily for every time you say Subhannallah (Exalted is Allah) there is a sadaqa, and for every time you say Allahuakbar (Allah is Most Great) there is a sadaqa, and for every time you say Al-Hamdulillah (Praise is to Allah) there is sadaqa, and in every act of enjoining what is right there is sadaqa, and in every act of forbidding what is wrong there is a sadaqa, and in your sexual relations there is a sadaqa.” The Companions said: “O ozi nke Allah , is there a reward for one of us when he satisfies his sexual desire?” Onye amụma ahụ kwuru: “Don’t you see, if he had satisfied it with the forbidden, would there not have been a sin upon him?” Ha kwuru: “Ntak, ee! O kwuru: “In the same way, when he satisfies it with that which is lawful, there is for him in that a reward.” [Muslim, an-Nasaa’ee in al-‘Ishrah, and Ahamd].

21. Ihe ọ ga - eme n'ụtụtụ mgbe abalị agbamakwụkwọ ya

Ọ na - achọsi di gị ike ịgakwuru ndị ikwu ya bịara ileta ya n'ụlọ ya, n'ụtụtụ echi ya, inye ha ekele ma kpee ha ekpere. Ọ na-achọkwa ka ha meere ya otu ihe, Dị ka ndị a na-esote site na Anas : “Onye ozi nke Allah nyere ALAA n'ụbọchị agbamakwụkwọ ya na Zainab, nke ọ na-enye ndị Alakụba nri na achịcha na anụ. Mgbe ahụ, Ọ garakwuru ndị nne nke ndị kwere ekwe (ya bụ. na nwunye ya ndị ọzọ), nyere ha ekele ma kpee ha ekpere, nke ha laghachiri. Nke a bụ ụzọ o si eme n'ụtụtụ mgbe abalị agbamakwụkwọ gasịrị.” [Ibn SA'd na Saaeeeee: Saheeh].

22. Ụlọ ga-enwerịrị ebe ọ na-asa ahụ

Di na nwunye ga-enwerịrị ebe ha ga-asa n'ụlọ ha, Onye di aghaghi ikwe ka nwunye ya gaa ulo asa. A machibidoro nke a, Ma enwere otutu ihe banyere ya, n'etiti ha:

Mbụ: Na ikike Jebir kwuru: “Onye amụma ahụ kwuru: “Onye kwere na Allah na ụbọchị ikpeazụ, Ka ọ ghara ikwe ka nwunye ya gaa saa ahụ n'ihu ọha. Onye kwere na Allah na ụbọchị ikpeazụ, ka ọ ghara iga na aru di ma ọ bu na akwa di. Na onye ọ bụla nke kwere na Allah na ụbọchị ikpeazụ, Hapụ ya ka ọ nọdụ ala na tebụl ebe a na-emegharị mmanya.” [Al-Hakim, na-tirmidhee na ndị ọzọ: Saheeh]

Nke abụọ: Na ikike nke Umm Ad-Dardaa’ onye kwuru: “Azụrụ m ebe a na-asa ahụ ihu na m zutere onye ozi Allah onye gwara m: 'Site na Ebee ka ị bịara umm Dardaa'?’ M kwuru: 'Site na ịsa ahụ'. O wee sị: “Site n'aka onye aka ya bụ mkpụrụ obi m, every woman who removes her clothes anywhere except the house of one of her mothers has torn down all that veils her before ar-Rahman.” [Ahmad : Saheeh]

Nke ato: On the authority of Abu al-Maleeh who said: “Some women from Ash-Shaam entered upon ‘Aa’ishah and said: “Ebee ka i si?” The women answered: “We are of the people of Ash-Shaam (the area of present-day Syria ).” ‘Aa’ishah said: “Are you perhaps from that district which allows its women to enter the public baths?” The said: “Ee”. O kwuru: “As for me, I heard the Messenger of Allaah say: “Every woman who removes her clothes other than in her house has torn down all veils of modesty between herself and Allaah.” [at-Tirmidhee, Abu Dawood na ndị ọzọ: Saheeh]

23. The Prohibition of Spreading Bedroom Secrets

It is forbidden for either the husband or the wife to spread any of the secrets of their bedroom to anyone outside. The following two hadith are about this:

Mbụ: “Verily among the worst people before Allaah on the Day of Judgement is a man who approaches his wife sexually and she responds and then he spreads her secrets.” [Muslim, Ibn Abi Shaiba, Ahmad na ndị ọzọ].

Nke abụọ: “On the authority of Asmaa bint Yazid who narrated “that she was once in the presence of the Prophet and there were both men and women sitting. The Prophet then said: “Perhaps a man might discuss what he does with his wife, or perhaps a woman might inform someone what she did with her husband?” The people were silent. Then I said: “O, Ee! O Messenger of Allaah verily both the women and men do that.” Then the Prophet said: “Emela nke ahụ. It is like a male shaitaan who meets a female shaitaan along the way, and has sex with her while the people look on!” [Ahmad: Hasan or Saheeh due to supports]

24. Ọrụ nke mmemme agbamakwụkwọ

Di ga-akwado oriri mgbe ị banyere alụmdi na nwunye ahụ. Nke a dabere n'usoro nke onye amụma ahụ 'Abur-rahman Ibn' AUF mere, na site na ndi Beaida Ibn Et-Hemeb, onye kwuru: “Mgbe 'Ali choro aka nke Fatimah (Nwa Amụma ahụ) Na Marraige, O kwuru na onye amụma ahụ kwuru na onye amụma ahụ kwuru: “Agbamakwụkwọ (na ụdị ọzọ “nwoke na-alụ nwanyị ọhụrụ”) Ga-enwe oriri.” Onye na-akọ akụkọ ahụ kwuru: “SAAD kwuru: '(ememe) nke atụrụ.’ Onye ozo kwuru: 'Nke ọka dị otú ahụ.” [Ahmad na na-taisoni: Ọ na-anabata Annaad dị ka al-Hafiz ibn Hajr kwuru na Fatheree: 9/188]

25. Sunah nke agbamakwụkwọ agbamakwụkwọ

A ga-ahụ ihe ndị a n'ihe metụtara oriri agbamakwụkwọ:

Mbụ: Ekwesiri idobe ya ('AQB – Fathal batree: 9/242-244) Daysbọchị atọ mgbe abalị mbụ gachara, Ebe ọ bụ na ọdịnala onye amụma ahụ ruru anyị. Na ikike nke Anas kwuru: “Onye amụma ahụ banyereara nwunye ya wee zigara m ka m kpọọ ụfọdụ ụmụ nwoke maka nri.” [Al-Bukhareee na al-Baihaqi]. Na ikike nke Anas, o kwuru: “Onye amụma nwanyị lụrụ diffiya, Nnwere onwe ya bụ ihe ọ bụla. O wee mee oriri ruo ụbọchị atọ.” [Abu Ya'laa na ndi ozo: Hasan].

Nke abụọ: Mmadu kwesiri igba ndi ezi omume n'onye ya ziri ezi ma ha buru ibu ma obu ndi dara ogbenye. Onye amụma ahụ kwuru: “Abụla enyi ọ bụla ma ọ bụghị ndị kwere ekwe, ma nwee naanị ihe ọchị na-eri nri gị.” [Abu Dawood, na-tirmidhee na ndị ọzọ: Saheeh].

Nke ato: Ọ bụrụ na mmadụ nwere ike, o kwesiri inwe ememe otu ma obu karie. Dabere na hadith ndị a, Anas kwuru: “Abdur-rahmaan bịara Al-Protenah, onye amụma kenyere Sa'ad Ibn Ar-Raeree’ Al-Anssaariy ka nwanne ya nwoke. Sa'ad kpọọrọ ya n'ụlọ ya, A na-akpọ maka nri, ha abua we rie. SA'AD kwuru: “A nwanne m nwoke, Abụ m ndị kasị baa ọgaranya nke al-Protenah (n'ụzọ ọzọ: “… nke asaar”), lee anya na ọkara nke m ma were ya (n'ụzọ ọzọ: “… m ga-ekeli ubi m na ọkara”). Ọzọkwa, Enwere m nwunye abụọ (ma gị, nwanne m nwoke na Allah, enweghị nwunye), N'ihi ya, le anya nke m na-atọ gị ụtọ karịa, Ya mere, m nwere ike ịgbanye ya maka gị. Mgbe ahụ, mgbe emechara nke oge nchere, May nwere ike ịlụ ya.” 'Abdur-RAHN kwuru: “Mba, nke Allah, Ka Allah gọzie gị n'ezinaụlọ gị na akụ gị. Gosi m uzo ahia.”Ha we gosi ya uzọ n'ọhia, o we je n'ebe ahu. Ọ zụtara wee zụta ma o wee nweta uru. Na mgbede , Ọ bịakwutere ụmụ ya n'ụlọ ya na ụfọdụ mmiri ara ehi ara ehi maka isi nri na ụfọdụ. Mgbe oge ahụ gasịrị gafere, Ruo mgbe ọ pụtara otu ụbọchị na traffor na uwe ya. Onye-amuma ahụ gwara ya: “Kedu ihe bụ ihe a?” O kwuru: “O ozi nke Allah, Alụọla m nwanyị n'etiti ndị Ansaar.” Onye Amụma zara: “Kedu ihe ị nyere ya maka ego ya?” Ọ zara: “Ịdị arọ nke ditam ise na ọla edo.” Mgbe ahụ, Onye amụma ahụ kwuru: “Ka Allah gọziri gị, Inye oriri ma ọ bụrụ na naanị otu atụrụ.” 'Abdur-RAHN kwuru: “Ahụla m onwe m n'ọnọdụ dị otú ahụ ma ọ bụrụ na m ga-ebuli nkume, M ga-atụ anya ịchọta ụfọdụ ọla edo ma ọ bụ ọla ọcha n'okpuru ya.” Anas kwuru: “Ahụrụ m mgbe ọ nwụrụ na onye ọ bụla n'ime ndị nwunye ya ketara otu narị puku iri puku.” [Al-Bukhareeree, onye- Nasaaa'ea na ndị ọzọ].

Na ikike nke Anas kwuru: “Ahụtụbeghị m onye amụma ahụ bụ onye ahụ e nyere Zainab. He slaughtered a sheep and fed everyone meat and bread until they ate no more.” [Al-Bukhareeree, Muslim na ndị ọzọ].

26. Ọmụmụ agbamakwụkwọ nwere ike ịnọnyere ndị ọzọ karịa anụ

A na-ahapụ ya inye oriri agbamakwụkwọ na nri ọ bụla dị na ọnụ, Ọ bụrụgodị na nke ahụ etinyeghị anụ. Nke a sitere na ndị a na-esote site na: “Onye amụma ahụ nọrọ n'etiti Khaibar na Al-Desena ruo ụbọchị atọ o ji nwunye nwunye ya banye na Safiya . Akpọrọ m ndị Alakụba na oriri agbamakwụkwọ ya. Ọ dịghị anụ ma ọ bụ achịcha na-eri oriri ya. Kama, A na-ewetara akpụkpọ anụ akpụkpọ anụ na ha na ha, Mmiri ara ehi ara ehi, ma dokwuo anya. Ndị mmadụ riri afọ ojuju ha.” [Al-Bukhareeree, Muslim na ndị ọzọ].

27. Ntinye nke ndị bara ọgaranya na oriri na akụnụba ha

Ọ bụ ihe kwesịrị ịja mma maka enyemaka maka enyemaka maka oriri agbamakwụkwọ ahụ dabere na sidit banyere alụm di na nwunye ga-akọ: “Mgbe ahụ, Mgbe anyị nọ n'okporo ụzọ, Umm Sulaim kwadebere ya (Ututu) n'ihi na (Onye-amuma ahụ wee kpọtara ya ya n'abalị, Ya mere onye amụma ahụ tetara n'ụtụtụ echi ya. O wee sị: “Onye obula nwere ihe, Ka ọ weta ya.” (N'ụzọ ọzọ, o kwuru “Onye obula nwere oke nri, Ka ọ weta ya.”) Anas na-aga n'ihu: “Ya na anụ ahụ na-eri anụ na-agbasa ma otu nwoke ga-eweta mmiri ara ehi a mịrị amị, Datesbọchị na onye ọzọ mara mma ma yabụ ha mere Hais (Hais bụ ngwakọta nke ihe atọ dị n'elu). Ndị mmadụ riri nri a nke a na-a druasụ na ọdọ mmiri nke mmiri mmiri ozuzo dị nso, Nke ahụ bụkwa ndị amụma ahụ.” [Al-Bukhareeree, Alakụba na ndị ọzọ].

Sheikh Muhammad Naasirudden al-Albaani
Book of Etiquetts of Marriage and Wedding

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Isi mmalite: http://abdurrahman.org/women/etoquetteofmarriagewedding.html