Islamic sexual rules
May 16, 2008
In the Islamic faith, the first and the foremost and the most reliable and highest form of religious law for faithful Muslims are contained within the holy Quran. The Prophetic Traditions (also known as Hadith, which are the sayings and doings and tacit approval of things said or done in the presence of the Prophet Muhammad, p.b.u.h.) are a second source of law. With that said, we hope the following reply will answer your question.
According to Islamic sexual rules, procreation is not the sole and only purpose of marriage. While procreation is a primary purpose, companionship and enjoyment of the spouse along with avoidance of unlawful or sinful relationships are also secondary purposes. These secondary purposes play their own important roles in the Islamic teachings, which govern sexual relations. In other words, although procreation is definitely an aim, it is not an exclusive aim. Procreation is the major purpose, but nonetheless enjoyment and other purposes also play significant roles in married life as evidenced by the Islamic teachings, which relate to sexual relations.
In Islamic sexual rules a man can do practically anything with his wife, however, anal sex is not recommended and a woman cannot swallow the semen of a man, I won’t get into any more detail on that. Believe it or not, Islam is actually the most romantic religions that look to the sexual act between a husband and wife as a sacred and holy act, not as a taboo as it has been made into within some religions.
There are even narrations from the Prophet of Islam (peace be upon him) that give details of how to perform the act. For example, it is recommended to do foreplay and flirt before having sex and not get into it straight away.
In Islamic sexual rules verse 15 of Surah An-Nisa’a has also been cited by traditional scholars as a verse condemning female homosexuality. In this verse, reference is made to women committing ‘indecency’ or ‘lewdness’ (fahishah), although it is argued that there is no clear indication of what exactly this indecency is. One scholar believes that, because four witnesses are mentioned in this verse, it could suggest some form of sexual indiscretion like adultery and/or fornication (zina’), or even quite possibly female homosexuality (Jamal). However, other scholars have interpreted the word ‘lewdness’ in Islamic sexual rules as this verse as referring to prostitution rather than to same-sex sexuality (WLUML) and they believe that the Qur’an is actually silent on same-sex relationships between women (Anwar & Wadud).
Islamic sexual rules some hadith supposedly refer to same-sex relationships between women. However, as with hadith referring to women and women’s sexuality in general, their reliability is contested. (See Wadud, Mernissi and Hassan and the sections on ‘(Women’s) Sexuality and Islam’ and ‘Frameworks for Progressive Islam’.)
A small number of scholars in Islamic sexual rules have attempted to look at the subject of same-sex sexuality and Islam using techniques similar to those developed by reformist and feminist scholars. (See section on ‘Frameworks for progressive Islam’, ‘Gender (roles) and Islam, ‘Women’s sexuality and Islam’ on techniques used to develop progressive rules, norms and laws on issues relating to women and women’s sexuality in general.) An even smaller number have looked at same-sex relationships between women and Islam.
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