I too have been concerned about this1 subject and I am looking for some guidance as I am in the process of putting together a handbook for the use of young people in the UK, in which I intend to discuss more issues.
Yes I agree totally with your explanation with regards to the purification of the soul and body, but according to you if there is no sound argument specifically forbidding this act then are you implying that it is not a sin (?), because there is no clarification.
And if it is not sinful then it should not have any effect on the heart or mind, as it is legal to do it. By using logical deduction of your response, if something is not forbidden then it is acceptable?
Am I right or wrong, so from this will I be right in saying that oral sex is acceptable.
In my experience of giving da`wah we must be very clear in what we mean to the non believers and if this subject is not clear we must make it clear, so I am looking for a definite answer, yes or no?
Before answering your specific question, I would first like to clarify a few general concepts related to Islamic teachings, as I perceive and understand them:
Firstly, if the Shari`ah does not expressly prohibit a thing or an act, it does not necessarily imply that such a thing or an act is ‘acceptable’. Such a thing or an act, on the contrary, may fall anywhere on a continuum of acceptable allowables to things which even though are not prohibited, yet are disliked.
Secondly, even in the field of propagation (Da`wah) and education (whether directed toward Muslims or non-Muslims), one can (and should) present a clear ‘yes’ or a ‘no’ opinion about a thing or an act only IF the Shari`ah has expressly given a clear ‘yes’ or a ‘no’ stipulation about that thing or an act. Giving a clear ‘yes’ or a ‘no’ opinion regarding something about which the Shari`ah itself has not given a clear ‘yes’ or a ‘no’, in my opinion, is transgressing the limits of Da`wah and education. We must always bear in mind that we, as students of Islam, are responsible of clarifying only the directives of the Shari`ah and the spirit of those directives, according to the best of our abilities and understanding – not of making additions to the Shari`ah.
Thirdly, Islam does not only seek to modify the behavior of its adherents through clear ‘yes’ or ‘no’ directives for all things and acts. On the contrary, Islam seeks to modify its adherents’ behaviors through the stipulation of specified limits (i.e. the Shari`ah) as well as through the removal and extinction of those values which it considers abhorrent (Tahaarah) and the inculcation and promotion of those values, which it considers admirable (Tazkiyyah). In combination, the two aspects of adhering to the limits prescribed by the Shari`ah and allowing Islam to elevate one’s tastes and values through its other teachings have a more comprehensive and a more lasting effect on the individual’s personality, tastes and preferences. In fact, according to my understanding of the teachings and contents of Islam, it seems that Islam has kept the contents of its Shari`ah (i.e. prescribing limits) to a minimal level, and has given a much bigger stress on the elevation of the tastes and values of its adherents.
Keeping the foregoing points in perspective, I am of the opinion that the lack of express prohibition of ‘oral sex’ in the Shari`ah is evidence to the effect that Islam would not like to place it in the category of things and acts about which it has given a clear ‘yes’ or a ‘no’ answer. On the contrary, this act belongs to that category of things and actions, which Islam would like to effect through its other teachings, which relate to the elevation of the tastes, preferences and values of the individuals. As the tastes, preferences and values of individuals evolve, under the influence of the teachings of Islam their actions and preferences are, invariably, modified and altered.
I hope this would clarify my opinion on the said topic.
August 24, 2001