NAFASUL MAHMOOM; Relating to the Heart Rending Tragedy of Karbala

NAFASUL MAHMOOM;  Relating to the Heart Rending Tragedy of Karbala10%

NAFASUL MAHMOOM;  Relating to the Heart Rending Tragedy of Karbala Author:
Translator: Aejaz Ali Bhujwala (Al-Husainee)
Publisher: Ansariyan Publications – Qum
Category: Imam Hussein
ISBN: 964-438-654-X

NAFASUL MAHMOOM; Relating to the Heart Rending Tragedy of Karbala
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NAFASUL MAHMOOM;  Relating to the Heart Rending Tragedy of Karbala

NAFASUL MAHMOOM; Relating to the Heart Rending Tragedy of Karbala

Author:
Publisher: Ansariyan Publications – Qum
ISBN: 964-438-654-X
English

1

On some of the virtues of Imam Husayn (a.s.)

The virtues of our Master Imam Husayn (a.s.) are quite apparent and the tower of his honor and eminence is luminous and indisputable. In all matters he holds an exalted status and honorable rank. There is none among the Shia’h and others who have not praised his grace, excellence and superiority.

The intelligent among them have recognized the truth, while the ignorant are furbishing them. And why would not this be, for his es­teemed self is surrounded from all sides by nobility, and the great ap­pearance has taken hold of him all over, while beauty has sunk deep into him from all directions and this cannot be denied by any Muslim.

His Grand­father is Muhammad al Mustafa (the chosen one) (S), his Father Imam Ali al Murtaďa (the approved one) (a.s.), Grandmother Hazrat Khadija (a.s.), Mother Hazrat Fatima az Zahra (the splendid one) (a.s.), brother Imam Hasan (a.s.) the honorable, his uncle Ja’far at Tayyar, and his Progeny pure Imams from the chosen ones among the family of Hashim. It is said in one of the couplets: “Your splendor is evident for everyone, except the blind who cannot see the moon.”

In Ziyarat-e-Nahiyah our Master Imam al Mahdi (a.t.f.s.) praises his excel­lent personality in the following words:

“And you fulfilled your duties and responsibilities with utmost readiness.

Renowned for your charity, you performed the mid-night Prayer in darkness.

Your path was firm, (you were) benevolent among the creatures, greatest among the precedents, noble with regard to the lineage and eminent with regard to ancestry, and you had an exalted position and several (other) excellences.

You were of a commendable character, amply generous.

You were forbearing, sober, penitent, benevolent, knowledgeable, rigorous.

A martyred Imam, penitent, beloved (by the believers), dreadful (for the disbelievers).

You are the son of the Prophet of Allah (S) and the deliverer of the Holy Qur’an.

And the arms of the nation (ummah).

And the one who endeavored in the way of (Allah’s) obedience.

Protector of the oath and covenant.

You hated the path of the transgressors.

A Bestower upon those in trouble.

One who prolonged the Bowing and Prostration.

(You remained) Abstinent from the world,

You always viewed it with the sight of the one who has to leave it soon.”

The he continues to say:

“I wonder at myself that I am about to glorify the one whose praise has exhausted the paper. The water of the seas is insufficient to fill the book of your excellence, so that I may dip my finger in it to turn the pages thereof (to read it).”

His Valor

The reporters and reliable authorities specify that when Imam Husayn (a.s.) intended to go to Iraq, Ubaydullah bin Ziyad dispatched troops one after the other towards him and also gathered the Police force to kill him. He prepared an army of thirty thousand soldiers (foot and horse-men) to follow him in groups one after the other and to surround him fully equipped from all sides. They gave him the following notice:

“Either submit to the orders of the son of Ziyad and swear the oath of allegiance to Yazid, or be ready for combat, which would split open the liver and cut the life vein, dispatch the souls above, and would throw the bodies head-long unto the ground.”

But the Imam, following the footsteps of his respected Grandfather and Father, refused to surrender to indignity. He set an example of self-respect and honor for the people, and accepted (noble) death below the sword. Then he himself, along with his brother and family members arose to defend (Islam) and accepted death instead of submitting to the tyranny of Yazid.

The wicked and vile army desisted them and the immoral infidels started shooting arrows at him. But Imam Husayn (a.s.) stood firm like a mountain and nothing could weaken his determination. His feet were more resolute upon the earth of Martyrdom than a mountain, while his heart was not disturbed because of the fear of battle or death.

Similarly his supporters likewise faced the forces of Ubaydullah ibn Ziyad and killed and wounded many of them. And they themselves did not die until they had killed many of them, and made them taste death by the ardor of the Hashimites. And none among the Hashimites fell a martyr until they had thrown their opponents unto the ground and killed them and sunk the hilts of their swords into their bod­ies. Imam Husayn (a.s.) himself attacked the enemies like a ferocious lion and with his mighty sword threw them upon the ground.

The narrator quotes a man as saying that,

“By Allah! I have seen none like him, who having lost his sons, relatives and dear friends, and in spite of this, his heart being powerful and serene, and feet firm upon the ground. By Allah! I have seen none like him before or after him”

It has been related that there arose a dispute for a farm between Imam Husayn (a.s.) and Waleed bin Uqba. And although Waleed was the governor of Madina (but was on the wrong), Imam was infuriated and removed his turban from his head and put it in his neck.

In the book Ehtijaj it is related from Muhammad bin Saeb, that one day Marwan bin Hakam told Imam Husayn (a.s.) that, “If it were not for your esteem and honor through Hazrat Fatima (a.s.), how could you have gained excellence over us”? Imam Husayn (a.s.) was infuriated and caught hold of his neck with an iron fist, then he removed the turban from his head and tied it in Marwan’s neck, and he fell down unconscious, then he left him.

The author says that Imam Husayn’s valor became a by-word while his for­bearance in the battlefield had exhausted and frustrated others. His combat is similar to that of the Holy Prophet (S) in the battle of Badr. While his forbearance, even after facing numerous enemies and possessing support­ers less in quantity, is similar to his Father Imam Ali (a.s.) in the battle of Siffīn and Jamal.

Imam Mahdi (a.t.f.s.) in Ziyarat-e-Nahiyah says:

“And (they) initiated the attack upon you.

So you too stood up (equipped with) spear and sword.

And you routed the army of transgressors.

And you were surrounded in the dust of the battle and (were) fighting with Zulfiqar with such ferocity as if you were Ali, the empowered one.

So when the enemies saw you to be composed and calm without fear or anxie­ty, they began to plot and lay traps for you, and began to fight with you with cunningness and mischief.

And the accursed (Umar bin Sa’ad) ordered his army to cut off the water supply (from you).

And all of them unleashed their atrocities to kill you and they hastened to line up against you.

They struck at you with arrows and (they) extended their futile hands to­wards you.

They did not consider your rights, nor did they deem their putting to swords your friends as a sin, (and) they looted your belongings.

You bore the tribulations (of the battle) with firmness and forbore their troubles, such that the Angels of the Heavens were astounded at your pa­tience.

Then the enemies surrounded you from all sides and inflicted you with wounds.

And they partitioned themselves between you and your family, there remained no helper for you.

You deflected them with persistence and patience away from your women and children.

Until they forced you down from your horseback, and you descended to the earth, wounded.

The horses were trampling you with their hooves.

The atrocious army fell upon you with their swords.

The perspiration of death appeared on your forehead and your hands and feet folded and unfolded to the right and the left (with uneasiness).

You were beholding with fear your belongings and your Household.

When in such a situation you might not have thought of your children and family due to personal pain.”

His Knowledge

It should be borne in the mind that the knowledge of Ahlul Bayt (a.s.) was inspired by Allah and they were in no need to gain knowledge (from others). And their present day knowledge was similar to that in the past (without any change).

They were in no need of analogy, ponderence or con­jecture, while apprehending their intellect is far beyond the capacity of human beings. The one who tries to conceal their excellences is similar to the one attempting to veil the face of the sun. It should be noted that they examined the concealed in the present state. They grasped the verity of intellect in the solitude of worship and they were far more better than as perceived by their companions and friends. They would not pause (to think) in front of the common profiteer and those trying to test them, nor become upset or show slackness.

They were prudent in their conditions and discourses and were unparalleled in their age. In distinction and honor, from the beginning until the end, they were in conformity with one another. When they opened their mouth to speak, others would remain silent. When they spoke others would listen to them (with awe). Thus every strider could not reach them (their lofty position) nor their aims were fulfilled (to surpass them) and did not succeed in their policies.

They possessed such qualities, which had been bestowed upon them by the Creator, and the Truth­ful (Lord) announced that He had removed doubts regarding them. He explic­itly praised their grace and superiority until He made them independent of evidences and analogy. Thus they said, “We are the sons of Abdul Muttalib, the Master of men.”

His munificence and generosity

It is related that one day Hazrat Fatima az Zahra (a.s.) took her sons Imam Hasan (a.s.) and Imam Husayn (a.s.) to the presence of the Holy Proph­et (S) who was seriously ill (and he later died because of it). She requested the Holy Prophet (S) to present to her sons something as inheritance (from his attributes). To which the Prophet (S) replied,

“As for Hasan, he shall inherit my awe and supremacy, and as for Husayn, he will inherit my generosity and valor.”

It is renowned that Imam Husayn (a.s.) liked to serve guests and fulfill the desires of people and was friendly towards the relatives. He gifted the indigent and poor, gave to the needy, clothed the naked ones, fed the hun­gry, relieved the debts of the indebted, caressed fondly the orphans, and aided the needy ones. Whenever he received any wealth, he distributed it to others.

It is related that once when Mu’awiyah went to Makkah, he presented nu­merous wealth and clothes to Imam (a.s.), but he refused to accept them. This being the attribute of generous and liberal men, and characteristic of the munificent. His personality bore witness to his kindness, while his speech confirmed his excellent trait, and his actions manifested his noble qualities.

It should be noted that generosity combined with munificence and mercy is confined in (the personality of) Ahlul Bayt (a.s.) while in others it is just superficial. Therefore stinginess was never attributed to anyone among the Bani Hashim, while their generosity was compared to the clouds (of rain) and their valor to the Lions.

Imam Ali Zainul Abedeen (a.s.), in one of his sermons in Syria said,

“We are presented with wisdom, forbearance, generosity, eloquence, valor, and love in the hearts of believers.”

Verily they are inspiring oceans and clouds filled with rains.

The good deeds performed by them were inherited by them from their forefa­thers. They had made good character as the Divine Law and a means of perseverance and recognition of extreme honor, for they were the noble sons of noble fathers.

They were the masters of the nation, chosen ones from among the people, chiefs of the Arabs, the epitome of the children of Adam, the sovereigns of this world, guides of the hereafter, Allah’s proof among His servants, and His trustees in the towns. While all the eminence is evident and visible in them.

Others have learnt (the lesson of) generosity from them and gained guidance from their methods. How would he not part with his wealth, who has set his foot (in the battlefield to sacrifice his life), and how would he not deem the things of this world to be lowly who has collected courage (provisions) for the Hereafter. There is no doubt regarding the one who is ready to sacrifice his life in the battlefield, that he will ever be prepared to part with his wealth. Then how will the one, who has abandoned the pleas­ures of this world, have worth for the things of this transient world?

The poet says:

“He is generous with regard to his self, where even the munificent are stingy, while the generosity of self (sacrifice) is the pinnacle of generosity.”

Hence it is said that generosity and valor have consumed milk from the same breast (go hand in hand with one another) and are attached to one another. Thus every generous person is brave and every brave generous, and this being a common system.

Abu Tamam says regarding this: “When you see Abu Yazid in a gathering or in a battlefield, or ransacking, then you shall agree that generosity is nearing valor and munificence to valor.”

Abut Tayyib says: “They say that munificence is not enough, until he built a house on the way fare, I say that the valor of a generous man warns him against stinginess, O generosity, you may turn similar to a whirlpool, his sword has rendered him protection from being drowned.”

Once Mu’awiyah praised the Bani Hashim for their munificence, the children of Zubayr with valor, the Bani Makhzoom with arrogance, and the Bani Umayyah with forbearance. When Imam Hasan (a.s.) heard his words, he said,

“May Allah kill him! He desires that the Bani Hashim (reacting to his praise) may give away their wealth and thus become dependent on him, and the children of Zubayr (being influenced by his praise) may get killed while fighting, and the Bani Makhzoom would pride upon themselves so that people may dislike them, and that the Bani Umayyah may (cautiously) become lenient so that the people may start liking them.”

Mu’awiyah said the truth, although truthfulness is far away from him, but it so happens that quite often a liar (unwillingly) utters the truth. In the case of Bani Hashim, where Mu’awiyah said that generosity was present in them and valor and temperateness were particularly found in them, while people just imitated them. The best qualities which were distributed among all men were unified together in them. This being the truth while everything else false.1

His eloquence, abstinence, humility, and worship

As regards his eloquence, virtue, humility and worship, if we go on to relate about it, we will cross the limits of the capacity of this book. Instead we quote the traditions about the love and affection of the Holy Prophet (S) towards him.

Shaikh Muhammad ibn Shahr Ashob in his Manaqib quotes from Ibn Umar, that one day the Prophet (S) was seated on the pulpit delivering a sermon. Suddenly Imam Husayn (a.s.) came and his legs got entangled in the end of his shirt and he fell down and started weeping. The Holy Prophet (S) alighted from the pulpit and lifted him up and said,

“May Allah kill the Shaitan! Verily he is a charming child. By Him in whose hands is my life! I do not know as to how I alighted from the pulpit.”

In Manaqib, Abus Sa’adat, while praising the Prophet’s Household (Ahlul­ Bayt) relates from Yazid bin Ziyad, that one day the Holy Prophet (S) came out of the house of Ayesha and passed from near the house of Hazrat Fatima (a.s) when he heard Imam Husayn weeping. He said,

“O Fatima! Do you not know that the weeping of Husayn causes me great pain”?

It is quoted in Manaqib from Sunan of Ibn Majah and Faeq of Zamakhshari, that one day the Holy Prophet (S) passed through a lane and saw Imam Husayn (a.s.) playing with some children. The Prophet stretched his hands and tried to catch him, but Imam Husayn (s.a.s.) started running from here to there so that he could escape. The Prophet was amused and at last got hold of him. Then he placed one of his hand under the chin and the other on his head, then he lifted him up and kissing him said,

“Husayn is from me, and I am from Husayn. Allah befriends the one who holds Husayn dear. Verily Husayn is one of the tribes (of the twelve tribes of Bani Israel).”2

In the book Manaqib it is quoted through Abdul Rahman bin Abi Layla, that he says, that one day we were sitting in the presence of the Holy Prophet (S) when Imam Husayn (a.s.) came and started jumping and playing on the back of the Prophet. The Prophet said, “Leave him alone.”

In the same book it is quoted from Lays bin Sa’ad, that one day the Holy Prophet (S) was leading the congregational Prayers (Namaz-e- Jama’ah), when Imam Husayn (a.s.), who was an infant, was sitting besides him. When the Prophet went into prostration (sajdah), Husayn sat on his back and striking his legs said, “Hil Hil” (a noise by which mounts are galloped). The Prophet brought him down with his hands and made him sit besides him and then stood up. Then again when the Prophet went for the other prostra­tion this happened, until he ended his Prayers.

It is related from Amali of Hakim that Abu Rafe’ says, that one day I was playing a game called “Midhah”3 with Imam Husayn (a.s.) who was a small child at that time. When I won, I told him to let me mount upon his back (as was the rule of the game), but he said that would I like to mount upon the back of the one who had mounted the back of the Holy Prophet (S)? Hence I yielded to it. Then when he won, I said that I too would not allow him to sit on my back as he had done. But then he said that would I not like to lift up the person who was lifted by the Holy Prophet (S) himself? And here too I yielded.

In the same book it is related through Hafs bin Ghiyas from Imam Ja’far as Sadiq (a.s.), that one day the Holy Prophet (S) prepared to recite the Prayers and Imam Husayn (a.s.) was standing besides him. The Prophet recited the Takbeer (Allaho Akbar) and Imam could not pronounce it. The Prophet repeated it again but Imam could not do so. The Prophet repeated his Takbeer seven times and on the seventh time Husayn recited it correct­ly. Imam Sadiq (a.s.) says that thus reciting Takbeer seven times before starting the Prayers (Salat) is recommended (Sunnat).

In the same book it is quoted from Tafseer of Naqqash from Ibn Abbas that he said, one day I was sitting in the presence of the Holy Prophet (S) when his son Ibrahim was sitting on his left thigh and Imam Husayn (a.s.) on his right one. The Prophet kissed each of them subsequently. Suddenly Jibra’eel descended with the Revelation (Wahy). When the Revela­tion ended, the Holy Prophet (S) said,

“Jibra’eel came to me from my Lord and informed me that the Almighty Allah sent greetings to me and said that He would not let these two children remain together, let one become a ransom over the other.”

The Prophet looked at Ibrahim and started weeping and said,

“His mother is a slave-girl, if he dies no one accept myself will feel pain. But Husayn is Fatima’s and my cousin Ali’s son and my flesh and blood, if he dies not only Ali and Fatima but myself too shall feel immense pain. Hence I prefer my personal grief over the grief of Ali and Fatima. Hence O Jibra’eel! Let Ibrahim die, for I ransom him over Husayn.”

Ibn Abbas says that after three days Ibrahim died. After this whenever the Holy Prophet (S) saw Husayn, he would kiss him and pull him towards himself and lick his lips. Then he would say,

“May my life be sacrificed on him upon whom I ransomed my son Ibrahim. May my parents be your ransom O Aba Abdillah”!

Notes

1. It is related that once a nomad came and saluted Imam Husayn (a.s.) and asked from him saying, “I have heard from your Grandfather that if you have a desire, ask from any one of these men: A noble Arab, a generous master, one who understands the Qur’an, or the one gifted with a beautiful face. The nobility of the Arabs is due to your Grandfather (the Prophet), while generosity is your custom, the Qur’an has descended in your own house, and particular beauty is apparent in you, and I have heard your grandfather say: Whoever desires to see me, should look at my Hasan and Husayn.” Imam said, “Tell me what do you desire”?

The nomad wrote down his desire onto the ground. Imam said, “I have heard my father Imam Ali (a.s.) say, that the worth of every man is through his good actions, and I have heard my grandfather the Prophet of Allah say, that favor is measured through one’s wisdom. Thus I shall ask you three questions, if you answer one of them, I shall fulfill one third of your desire, while if you answer two of them, two thirds of your desires shall be fulfilled, and if you answer all three of them, your entire wish shall be fulfilled.” Then he brought a bag full of coins and said, “If you answer, you shall get from this.” The nomad said, “Do ask me, and there is no Might and no Power except with Allah, the Most High, the most Great.”

Imam said, “What deliv­ers a slave (of Allah) from destruction”? He replied, “Reliance upon Allah.” He (a.s.) then asked, “What is the adornment of man”? He replied, “Knowledge accompanied by forbearance.” Imam asked, “But what if he does not possess it”? He said, “Wealth with generosity and munificence.” Imam again asked, “And what if he does not possess it”? He replied, “Poverty accompanied by patience.” Imam said, “And if he does not possess it”? He replied, “Thunderbolt (damnation) which would burn him.” The Imam smiled and forwarded the bag (full of coins) towards him. In another tradition it is related that the bag contained a thousand Ashrafis (a gold coin) and two of his personal rings whose gems were worth two hundred Dirhams each.

2. Reg. the twelve tribes of Bani Israel, it is quoted in the Qur’an: “And of Moosa’s people is a party, who guide (people) with truth and there­by do justice. And We divided then into twelve tribes (or) nations” (Sura al A’araf: 159-160).

3. Midhah - This particular game is played with pebbles which have to be aimed into a pit.

Chapter 5: Conception

Recommended Foods

The food one eats not only has a great impact on the physical aspect of a person, but on the soul and psyche as well. Therefore, it is strongly recommended that parents-to-be stay away from forbidden food, and even those that food which is doubtful.1 Additionally, some foods have also been specifically recommended by the Imāms for a beautiful and righteous child.

Before the conception of Haďrat Fāťima (sa), the Prophet (S) by the command of Allāh (SwT) stayed away from Haďrat Khadīja for 40 days. During these 40 days, he performed acts of worship and fasted, and his ifťār consisted of food that had been brought from the heaven.

It is recommended to eat the following foods before trying to conceive:

1. Chichory

2

a. It has been recommended that the father should eat chicory.3

2. Pomegranate

a. It is narrated from the Prophet (S): “Eating pomegranate is a cause of increased sperm production for men and makes the child beautiful and healthy as well.”4

b. It is narrated from Imām al-Riďā : “Eating sweet pomegranate makes a man powerful in the sexual act and greatly affects the beauty of the child.”5

3. Qawoot

a. Qawoot is a powder made by grinding and sifting the following ingredients in relative quantities: Roasted wheat, Roasted Barley, Roasted Sun-flower seeds, Roasted Water melon seeds, Roasted Melon seeds, Roasted Roasted Deep Ribbed melon seeds, Roasted Purslane seeds, Roasted Coriandor, Roasted Hemp-seeds, Roasted Fennel seeds, Roasted poppy seeds, Roasted Peas, Sesame, Pistachio, Coffee, Cardamon, Cinamon, Almond, Sugar.

As this mixture is not readily available in most countries, it is suggested that the above contents are eaten on their own, e.g. pistachios and almonds.

b. It has been recommended that both the father and mother should eat qawoot:

It is narrated that a man told Imām as-Ŝādiq (as): “O son of the Messenger of Allāh (SwT), a son has just been born who is weak and simple-minded.” Imām replied: “Why didn’t you eat qawoot? Eat that and recommend your family to do so too. Surely, qawoot makes flesh grow and makes the bones firm, and a son will not be born from you except that he is strong.”6

c. It is narrated from Imām as-Ŝādiq (as): “Eating qawoot with olive oil and meat fattens a person, makes bones firm, makes the body bright and with Nūr (Noble light) and increases the sexual power.”7

4. Quince

a. It is narrated that Imām as-Ŝādiq (as) saw a beautiful child and said, “It is very likely that the father of this child ate the fruit quince on the night of conception.”8

b. It is also narrated from him that: “Eating (quince on the night of conception) makes the face (of the foetus) beautiful and good, and the heart strong and firm.”9

c. Another tradition from Imām as-Ŝādiq (as) narrates “Anyone who eats quince on an empty stomach, the source of his seed production (sperm) becomes pure and healthy, and his child will be beautiful and decent.”10

d. It is narrated that the Prophet (S)  cut his quince into pieces and gave one to Ja°far ibn Abī Ťālib and told him: “Eat! This quince gives colour lustre and makes the child good.”11

Recommended Acts

It is important to note that many of the acts mentioned in this section are similar to those outlined in the Sexual Etiquette section, with the addition of how it affects the conceived child.

State of mind

The state of mind and soul of the parents has an important effect on the child. The following incidents reflect the importance of the state of mind when conceiving, and its consequences.

a. While Prophet (S) Mūsā was working as a shepherd for Prophet (S) Shuaib, they made an agreement that any sheep from the flock that were parti-coloured (both black and white) would be paid to Prophet (S) Mūsā as his wage. After this agreement, Prophet (S) Mūsā covered parts of his stick with coloured skin and left some parts as they were, hung a similar parti-coloured cloth (Aba) on the stick and then put this stick up in the sheep’s pasturing ground. At the time of reproducing, the sheep would look at this.

At the end of the year, when it was time to collect wages, Prophet (S) Shuaib noticed that most of the children of the sheep were parti-coloured! Prophet (S) Mūsā explained that this was the direct effect of looking at the stick and cloth at the time of reproduction.12

b. In an African family, where both husband and wife were black-skinned, they had a tan-skinned child (like that of an American Indian). When researching this, scientists found that the husband had an American Indian friend and had stuck a picture of that friend on the wall. At the time of conception, his gaze fell on the picture and he thought of his friend; this very thought had an effect on the sperm and a tan-skinned child, similar to his friend, was born.13

Therefore, when trying to conceive, it is strongly recommended in Islam that the recommended acts below are adhered to in order to conceive a pure and good child:

1. Try and be relaxed, as this results in increased blood circulation and thus, a normal child. It is narrated from Imām Hasan: “(If) at every time of conception, the heart is relaxed, blood circulation is normal and the body is without agitation and anxiety, the child will resemble his father and mother.”14

2. Likewise, a healthy relationship between husband and wife and a strong physical attraction is beneficial for the child, whereas fear and worry will have a negative effect on the child.15

3. Be in Wuďū and in the remembrance of Allāh (SwT) as this results in relaxation and calming of the heart and has positive effects on the sperm and thus the child.16 Allāh (SwT) states this in the

Noble Qur`an, in Surat al-Ra°d, Verse 28:

      أَلَّذِينَ آمَنُوا وَتَطْمَئِنُّ قُلُوبُهُمْ بِذِكْرِ اللٌّهِ أَلاَ بِذِكْرِ اللٌّهِ تَطْمَئِنُّ الْقُــلُوبُ

“Those who have faith and whose hearts find rest in the remembrance of Allāh (SwT); Look! The hearts find rest in Allāh (SwT)’s remembrance!”

4. Start with the following Du°ā:

It is narrated from the Imām al-Bāqir (as) that before the act, recite the following:

    أَللٌّهُمَّ ارْزُقْنِي وَلَداً وَ اجْعَلْهُ تَقِيّاً لَيْسَ فِي خَلْقِهِ زِيَادَةٌ وَ لاَ نُقْصَانٌ وَ اجْعَلْ عَاقِـبَتَهُ إِلَى خَيْرٍ .

“O Allāh (SwT)! Bless me with a child, and make him pious. Let there not be in his creation any excess or any defect, and give him a good destiny.”17

State of body

The state of the body of the parents too, has a perceptible effect on the child, and can lead to weaknesses and illnesses in the child if one is not careful.

1. Do not make love the night that you return from a journey, or the night that you intend to leave for a journey, as one is usually stressed and tired on these nights. It has also been narrated that this results in the child being a wanderer and a pedlar,18 and the child will use up his wealth in the wrong ways.19

2. Do not make love in the first hours of the night, with a tired body and a full stomach, as this results in the child being a sorcerer and choosing the world over the hereafter.20 Rather, make love in the late hours of the night, when your tiredness is almost gone, and your stomach is empty. It has also been found that a child conceived in the late hours of the night is more intelligent.21

Protection from Satan

22

In order to prevent the effects of Satan on this important night, the following acts are also recommended:

1. Make intention that you are trying for a child, for the sake of the pleasure and nearness of Allāh (SwT)

2. Before engaging in the act, recite Qur`an and thank Allāh (SwT) for the blessings He has given.

3. Before engaging in the act, start with:

    أَعُوذُ بِاللٌّهِ مِنَ الشَّيْطَانِ الرَّجِيمِ

“A’udhu billahi min ash-Satan ir-rajeem”

because this ensures that the child conceived will not have qualities of Satan.

4. Recite:

    بِسْمِ اللٌّهِ الرَّحْمٌنِ الرَّحِِيمِ

“Bismillah ir-Rahman ir-Rahim”

5. Remember Allāh (SwT) often, especially during the act. It is narrated from Imām as-Ŝādiq (as): “Whenever a person makes love to his wife, Satan is present. Then, if the name of Allāh (SwT) is remembered, Satan goes far from there, but if the act occurs and the name of Allāh (SwT) is not taken, Satan takes part in that he is one with the sperm.”23

It is also narrated from Imām as-Ŝādiq (as): “Anytime you want to make love to your wife, remember Allāh (SwT). Because anyone who does not do so and a child is born from him in that state, he/she is from the polytheism of Satan. And the purity or lack of purity of the child is determined by the love and enmity of us, the Ahlul Bayt.”24

6. Recite the following Du°ās:

    بِسْمِ اللٌّهِ الرَّحْمٌنِ الرَّحِيمِ الَّذِي لاَ إِلٌهَ إِلاَ هُوَ بَدِيعُ السَّمٌوَاتِ وَ الأََرْضِ. أَللٌّهُمَّ إِنْ قَضَيْتَ مِنِّي فِي هٌذِهِ اللَّيْلَةِ خَلِيفَةً فَلاَ تَجْعَلْ لِلشَّيْطَانِ فِيهِ شِرْكاً وَ لاَ نَصِيباً وَ لاَ حَــظًّا وَ اجْعَلْهُ مُؤْمِناً مُخْلِصاً مُصَفًّى مِنَ الشَّيْطَانِ وَ رِجْزِهِ جَلَّ ثَنَاؤُكَ .

“In the name of Allāh (SwT), the Beneficient, the Merciful. The one whom there is no God but He, the creator of the heavens and the earth. O Allāh (SwT)! If you have decreed for me in this night a successor, then don’t let Satan have any part, share or portion in him, and make him a sincere believer, pure from Satan and his evil deeds (great is Your praise).”25

    بِسْمِ اللٌّهِ وَ بِاللٌّهِ. أَللٌّهُمَّ جَنِّبْنِي الشَّيْطَانَ وَ جَنِّبِ الشَّيْطَانَ مَا رَزَقْتَنِي .

“In the name of Allāh (SwT), and with Allāh (SwT). O Allāh (SwT)! Keep Satan away from me, and keep Satan away from that which you bless me with.”26

7. Inculcate the love of the Ahlul Bayt (as) in yourselves. It is narrated from Imām as-Ŝādiq (as): “Sometimes Satan comes near to the wives like their husbands.” When asked how to determine whether Satan has a part in the conception of our children or not, Imām replied: “By the way of love or grudge to us. So anyone who loves us, Satan has no part in the conception, and anyone who is our enemy, his seed (sperm) is from Satan.”27

It is narrated in a tradition that Satan has said: “Anybody who is an enemy of Imām °Alī, without a doubt I took part in the act between his father and his mother.”28

It is narrated from Imām as-Ŝādiq (as): “Inspire (teach) your girls and women friendship of the family of °Alī (as) and (thus) leave them with the state (of pure heart and far from crooked Akhlāq).”29

NOTE: Love of the Ahlul Bayt (as) does not simply mean professing a liking for them, but rather taking them as a role-model for every aspect of our daily lives and striving to work towards their example.

8. Ensure your relationship is permitted and legitimate. The Prophet (S) said to Imām °Alī (as): “Oh °Alī! Anyone who likes me and you and the Imāms from your offspring (should) then thank Allāh (SwT) for his legitimacy, because nobody but those who are legitimate (born) likes us and nobody but those who are illegitimate (born) are our enemies.”30

Indeed, during the time of Imām °Alī (as), the method of distinguishing whether children were legitimate or not was by bringing them near the Imām and seeing whether they liked him or not.31

Acts not Recommended

It is important to note that many of the acts mentioned in this section are similar to those outlined in the Sexual Etiquette section, with the addition of how it affects the conceived child.

Makrūh acts

As some actions have a negative effect on the child such as spite against the Ahlul Bayt32 , it is recommended that the acts mentioned below are refrained from:

1. Looking at the private parts of the woman during the actual act, as this leads to blindness in the child.33

2. Speaking during the actual act (with the exception of dhikr of Allāh (SwT)), as this leads to dumbness in the child.34

3. Having henna on (the man), as this leads to effeminacy of the child (i.e. a girl has characteristics of a boy and vice versa).35

4. Thinking of or desiring another woman during the act, as this leads to insanity of the child.36

5. Making love in the presence of a child, who can either see, or hear the sounds of the act, as this results in that child never being delivered (from the fire of hell) and becoming an adulterer.37

6. Making love when someone is awake in the house that can see, or hear the sounds of the act, as this results in the child never being delivered (from the fire of hell), and becoming an adulterer.38

7. Making love standing, as this results in the child having a bed-wetting problem.39

8. Making love on the rooftop, as this results in the child being hypocritical, and a heretic (innovator).40

9. Making love under a fruit tree, as this results in the child being an executioner and a leader of oppression.41

10. Making love directly under sunlight, as this results in the child being poor, even until his death.42

11. Making love when the man is muhtalim (i.e. become in the state of janabat during his sleep) and before doing Wuďū or Ghusl, as this results in the child becoming insane.43

It is important to also keep in mind the other Makrūh acts during normal sexual etiquette (as mentioned in Chapter 2: Sexual Etiquette). These are:

1. Having Qur`an or the dhikr of Allāh (SwT) on you.

2. Making love bare (without a covering).

3. Making love on the road or in a boat.

4. Facing, or having one’s back to, the Qibla.

5. Refusing to have sexual intercourse (for various reasons).

NOTE: Once the woman has conceived, it is recommended to refrain from making love without Wuďū, as this results in the child being miserly and inwardly blind.44

Recommended Times

It is important to note that many of the times mentioned in this section are similar to those outlined in the Sexual Etiquette section, with the addition of how it affects the conceived child.

Mustaĥab times

1. Sunday night (next day Monday). A child conceived on this night will be content with whatever Allāh (SwT) gives him, will have an excellent memory and will be °āfidh (memorizer) of the Qur`an.45

2. Monday night (next day Tuesday). A child conceived on this night will have the prosperity of Islam, the opportunity of shahadat and he will not be punished with the polytheists. He will have a good smelling mouth and a merciful heart. He will be someone who gives in charity and his tongue will be clean from lies, back-biting or making false accusations.46

3. Wednesday night (next day Thursday). A child conceived on this night will be a ruler from the rulers of Sharī°ah or a scholar from the scholars of religion.47

4. The day of Thursday, at the time of decline of the day. This is the best time and is highly recommended for conception. Satan will not go near the child conceived on this night until he/she becomes old and the security of religion and the world will be his/hers.48

5. Thursday night (next day Friday). A child conceived on this night will be a preacher, orator and reciter.49

6. The day of Friday, after the time of °Aŝr. A child conceived will be well known amongst the wise and learned people.50

7. The day of Friday, after the time of Isha. A child conceived will be from the good and suitable people.51

8. 1st night of Ramaďān.52

Times not Recommended

It is important to note that many of the times mentioned in this section are similar to those outlined in the Sexual Etiquette section, with the addition of how it affects the conceived child.

Harām times

1. During the woman’s menstruation, even on the last day, until the last drop of blood. Pregnancy is still possible, and a child conceived will be troubled with phagedenic ulcers and leprosy.53 It is also narrated from Imām as-Ŝādiq (as): “There is no enemy to us, Ahlul Bayt, except one who is illegitimate and one who was conceived during ĥaydh.”54

It is important to also keep in mind the other ĥarām acts during normal sexual etiquette (as mentioned in Chapter 2: Sexual Etiquette). These are:

1. During Nifās.

2. During fasting in the month of Ramaďān.

3. During the state of iĥrām.

4. When it may cause serious harm to either husband or wife.

Makrūh times

1. Between Subĥ as-Ŝādiq (as) (Adhān of Ŝalāt al-Fajr) and sunrise.55

2. Between sunset until the redness of the sky has gone.56

3. The night of a lunar eclipse.57

4. The day of a solar eclipse.58

5. At the time of an earthquake (or other events necessitating Ŝalāt al-Ayāt).59

If a child is conceived in the above times the parents will not see any qualities that they like in their child, because they did not consider these signs of Allāh (SwT) as important.60

6. On the first of the month (with the exception of the 1st of Ramaďān, where it is Mustaĥab), the middle of the month (full moon) and the end of the month (when there is no moon), as it will become a cause of insanity, black leprosy and paralysis of the mother and child.61 Another tradition relates that conception at the beginning and middle of the month results in insanity and the child being possessed by Jinn62 , and conception at the end of the month increases the likelihood of miscarriage.63

7. After ²uhr (until around the time of °Aŝr), as this results in the child being squint-eyed.64

8. Between Adhān and Iqāmah, as this results in the child being greedy to kill.65

9. The night of °Eid al-Fiťr, as this results in the child being the source of evil.66

10. The night of °Eid al-Aďhā, as this results in the child having 6 or 4 fingers.67

11. The night of 15th Sha°bān, as this results in the inauspiciousness of the child, and a black mark on his/her face.68

12. The last day of the month of Sha°bān, as this results in the child’s being a helper and tax-collector for oppressors.69

13. °Ashūrā night.

Planning Pregnancies

We can conclude from all of the above that the aim of sexual relations is two-fold: satisfying one’s natural desires and procreation.

Guidelines from the Prophet (S) and his Ahlul Bayt (as) clearly indicate the lengths one has to go to to have desirable offspring. Sexual relations for purposes of conception have to be treated differently, both mentally and physically.

Sometimes, it may so happen that due to lack of information or other reasons, the circumstances of the conception of a child are not planned. The above information may then be a source of worry for the parents as to the possible consequences of conception at times and with acts not recommended.

It is necessary to keep in mind that there are many factors that contribute to the physical and psychological make-up of the child, such as genetics, nutrition, social status, etc. The information mentioned above are just some of these factors that may affect the conceived child.

In addition, it is possible to avert possible negative consequences by actions such as taking out ŝadaqah, reciting the Noble Qur`an, and seeking tawassul (Divine Intercession) from the Ahlul Bayt (as).70

Notes

1. Sūrat al-Baqarah, Verse 168: “O mankind! Eat of what is lawful and pure in the earth.”

2. Also called succory, this is a perennial herb of which its dried, ground and roasted roots are used as an adulterant of or substitute for coffee.

3. Biĥār al-Anwār, vol. 62, pg. 215

4. Wasāil ash-Shī~a, vol. 25, pg. 104, no. 31499

5. al-Kāfī, vol. 5, pg. 355

6. Biĥār al-Anwār, vol. 66, pg. 278

7. Ibid., vol. 104, pg. 80

8. Makārim al-Akhlāq, pg. 88

9. Bargā’ī, pg. 549

10. Biĥār al-Anwār, vol. 81, pg. 101

11. Wasāil ash-Shī~a, vol. 25, pg. 165, no. 31538

12. Behdāsht Izdawāj az Nazr Islam, pg. 89

13. Izdawāj Asān, pg. 245

14. Biĥār al-Anwār, vol. 14, pg. 379

15. Rayĥān-e Beheshtī, pg. 33

16. Ibid., pg. 39

17. Wasāil ash-Shī~a, vol. 20, pg. 117, no. 25180

18. Ibid., vol. 20, pg. 253, no. 25560

19. °alliyatul Muttaqīn, pg. 112-114

20. Ibid.

21. Rayĥān-e Beheshtī, pg. 40

22. Niyāzhā wa Rawābith Mādarān wa Janīn, pg. 72

23. al-Kāfī, vol. 5, pg. 502

24. Sharh Man Lā Yahdhural Faqī, vol. 8, pg. 202

25. al-Kāfī, vol. 5, pg. 503

26. Ibid.

27. Tafsir Nur al-Thaqalayn, vol. 3, pg. 183

28. Niyāzhā wa Rawābith Mādarān wa Janīn, pg. 76

29. Sharh Man Laa Yahdhural Faqī, vol. 3, pg. 493

30. Al-Amāli of Shaykh ®adūq, vol. 7, pg. 383

31. Mānaqibe Ibn Shahr Ashūb, vol. 3, pg. 207

32. Biĥār al-Anwār, vol. 39, pg. 278, no. 87

33. Wasāil ash-Shī~a, vol. 20, pg. 122, no. 25197

34. Ibid., vol. 20, pg. 121, no. 25195

35. Ibid., vol. 20, pg. 125, no. 25205

36. °alliyatul Muttaqīn, pg. 112-114

37. Wasāil ash-Shī~a, vol. 20, pg. 133, no. 25223

38. Niyāzhā wa Rawābith Jinsī was Zanāshuī, pg. 64

39. °alliyatul Muttaqīn, pg. 112-114

40. Ibid.

41. Ibid.

42. Ibid.

43. Wasāil ash-Shī~a, vol. 20, pg. 148, no. 25271

44. Ibid.

45. °alliyatul Muttaqīn, pg. 112-114

46. Ibid.

47. Ibid.

48. Ibid.

49. Ibid.

50. Ibid.

51. Ibid.

52. Ibid.

53. Ibid., pg. 110

54. Niyāzhā wa Rawābith Jinsī was Zanāshuī, pg. 69

55. Wasāil ash-Shī~a, vol. 20, pg. 126-127, no. 25207

56. Ibid.

57. Ibid.

58. Ibid.

59. Ibid.

60. Niyāzhā wa Rawābith Jinsī was Zanāshuī, pg. 59

61. Wasāil ash-Shī~a, vol. 20, pg. 129, no. 25214

62. Ibid., vol. 20, pg. 129, no. 25212

63. Ibid., vol. 20, pg. 127, no. 25208

64. °alliyatul Muttaqīn, pg. 112-114

65. Ibid.

66. Ibid.

67. Ibid.

68. Ibid.

69. Ibid.

70. Confirmed with the office of Ayatullāh Sīstānī, Qom

Chapter 5: Conception

Recommended Foods

The food one eats not only has a great impact on the physical aspect of a person, but on the soul and psyche as well. Therefore, it is strongly recommended that parents-to-be stay away from forbidden food, and even those that food which is doubtful.1 Additionally, some foods have also been specifically recommended by the Imāms for a beautiful and righteous child.

Before the conception of Haďrat Fāťima (sa), the Prophet (S) by the command of Allāh (SwT) stayed away from Haďrat Khadīja for 40 days. During these 40 days, he performed acts of worship and fasted, and his ifťār consisted of food that had been brought from the heaven.

It is recommended to eat the following foods before trying to conceive:

1. Chichory

2

a. It has been recommended that the father should eat chicory.3

2. Pomegranate

a. It is narrated from the Prophet (S): “Eating pomegranate is a cause of increased sperm production for men and makes the child beautiful and healthy as well.”4

b. It is narrated from Imām al-Riďā : “Eating sweet pomegranate makes a man powerful in the sexual act and greatly affects the beauty of the child.”5

3. Qawoot

a. Qawoot is a powder made by grinding and sifting the following ingredients in relative quantities: Roasted wheat, Roasted Barley, Roasted Sun-flower seeds, Roasted Water melon seeds, Roasted Melon seeds, Roasted Roasted Deep Ribbed melon seeds, Roasted Purslane seeds, Roasted Coriandor, Roasted Hemp-seeds, Roasted Fennel seeds, Roasted poppy seeds, Roasted Peas, Sesame, Pistachio, Coffee, Cardamon, Cinamon, Almond, Sugar.

As this mixture is not readily available in most countries, it is suggested that the above contents are eaten on their own, e.g. pistachios and almonds.

b. It has been recommended that both the father and mother should eat qawoot:

It is narrated that a man told Imām as-Ŝādiq (as): “O son of the Messenger of Allāh (SwT), a son has just been born who is weak and simple-minded.” Imām replied: “Why didn’t you eat qawoot? Eat that and recommend your family to do so too. Surely, qawoot makes flesh grow and makes the bones firm, and a son will not be born from you except that he is strong.”6

c. It is narrated from Imām as-Ŝādiq (as): “Eating qawoot with olive oil and meat fattens a person, makes bones firm, makes the body bright and with Nūr (Noble light) and increases the sexual power.”7

4. Quince

a. It is narrated that Imām as-Ŝādiq (as) saw a beautiful child and said, “It is very likely that the father of this child ate the fruit quince on the night of conception.”8

b. It is also narrated from him that: “Eating (quince on the night of conception) makes the face (of the foetus) beautiful and good, and the heart strong and firm.”9

c. Another tradition from Imām as-Ŝādiq (as) narrates “Anyone who eats quince on an empty stomach, the source of his seed production (sperm) becomes pure and healthy, and his child will be beautiful and decent.”10

d. It is narrated that the Prophet (S)  cut his quince into pieces and gave one to Ja°far ibn Abī Ťālib and told him: “Eat! This quince gives colour lustre and makes the child good.”11

Recommended Acts

It is important to note that many of the acts mentioned in this section are similar to those outlined in the Sexual Etiquette section, with the addition of how it affects the conceived child.

State of mind

The state of mind and soul of the parents has an important effect on the child. The following incidents reflect the importance of the state of mind when conceiving, and its consequences.

a. While Prophet (S) Mūsā was working as a shepherd for Prophet (S) Shuaib, they made an agreement that any sheep from the flock that were parti-coloured (both black and white) would be paid to Prophet (S) Mūsā as his wage. After this agreement, Prophet (S) Mūsā covered parts of his stick with coloured skin and left some parts as they were, hung a similar parti-coloured cloth (Aba) on the stick and then put this stick up in the sheep’s pasturing ground. At the time of reproducing, the sheep would look at this.

At the end of the year, when it was time to collect wages, Prophet (S) Shuaib noticed that most of the children of the sheep were parti-coloured! Prophet (S) Mūsā explained that this was the direct effect of looking at the stick and cloth at the time of reproduction.12

b. In an African family, where both husband and wife were black-skinned, they had a tan-skinned child (like that of an American Indian). When researching this, scientists found that the husband had an American Indian friend and had stuck a picture of that friend on the wall. At the time of conception, his gaze fell on the picture and he thought of his friend; this very thought had an effect on the sperm and a tan-skinned child, similar to his friend, was born.13

Therefore, when trying to conceive, it is strongly recommended in Islam that the recommended acts below are adhered to in order to conceive a pure and good child:

1. Try and be relaxed, as this results in increased blood circulation and thus, a normal child. It is narrated from Imām Hasan: “(If) at every time of conception, the heart is relaxed, blood circulation is normal and the body is without agitation and anxiety, the child will resemble his father and mother.”14

2. Likewise, a healthy relationship between husband and wife and a strong physical attraction is beneficial for the child, whereas fear and worry will have a negative effect on the child.15

3. Be in Wuďū and in the remembrance of Allāh (SwT) as this results in relaxation and calming of the heart and has positive effects on the sperm and thus the child.16 Allāh (SwT) states this in the

Noble Qur`an, in Surat al-Ra°d, Verse 28:

      أَلَّذِينَ آمَنُوا وَتَطْمَئِنُّ قُلُوبُهُمْ بِذِكْرِ اللٌّهِ أَلاَ بِذِكْرِ اللٌّهِ تَطْمَئِنُّ الْقُــلُوبُ

“Those who have faith and whose hearts find rest in the remembrance of Allāh (SwT); Look! The hearts find rest in Allāh (SwT)’s remembrance!”

4. Start with the following Du°ā:

It is narrated from the Imām al-Bāqir (as) that before the act, recite the following:

    أَللٌّهُمَّ ارْزُقْنِي وَلَداً وَ اجْعَلْهُ تَقِيّاً لَيْسَ فِي خَلْقِهِ زِيَادَةٌ وَ لاَ نُقْصَانٌ وَ اجْعَلْ عَاقِـبَتَهُ إِلَى خَيْرٍ .

“O Allāh (SwT)! Bless me with a child, and make him pious. Let there not be in his creation any excess or any defect, and give him a good destiny.”17

State of body

The state of the body of the parents too, has a perceptible effect on the child, and can lead to weaknesses and illnesses in the child if one is not careful.

1. Do not make love the night that you return from a journey, or the night that you intend to leave for a journey, as one is usually stressed and tired on these nights. It has also been narrated that this results in the child being a wanderer and a pedlar,18 and the child will use up his wealth in the wrong ways.19

2. Do not make love in the first hours of the night, with a tired body and a full stomach, as this results in the child being a sorcerer and choosing the world over the hereafter.20 Rather, make love in the late hours of the night, when your tiredness is almost gone, and your stomach is empty. It has also been found that a child conceived in the late hours of the night is more intelligent.21

Protection from Satan

22

In order to prevent the effects of Satan on this important night, the following acts are also recommended:

1. Make intention that you are trying for a child, for the sake of the pleasure and nearness of Allāh (SwT)

2. Before engaging in the act, recite Qur`an and thank Allāh (SwT) for the blessings He has given.

3. Before engaging in the act, start with:

    أَعُوذُ بِاللٌّهِ مِنَ الشَّيْطَانِ الرَّجِيمِ

“A’udhu billahi min ash-Satan ir-rajeem”

because this ensures that the child conceived will not have qualities of Satan.

4. Recite:

    بِسْمِ اللٌّهِ الرَّحْمٌنِ الرَّحِِيمِ

“Bismillah ir-Rahman ir-Rahim”

5. Remember Allāh (SwT) often, especially during the act. It is narrated from Imām as-Ŝādiq (as): “Whenever a person makes love to his wife, Satan is present. Then, if the name of Allāh (SwT) is remembered, Satan goes far from there, but if the act occurs and the name of Allāh (SwT) is not taken, Satan takes part in that he is one with the sperm.”23

It is also narrated from Imām as-Ŝādiq (as): “Anytime you want to make love to your wife, remember Allāh (SwT). Because anyone who does not do so and a child is born from him in that state, he/she is from the polytheism of Satan. And the purity or lack of purity of the child is determined by the love and enmity of us, the Ahlul Bayt.”24

6. Recite the following Du°ās:

    بِسْمِ اللٌّهِ الرَّحْمٌنِ الرَّحِيمِ الَّذِي لاَ إِلٌهَ إِلاَ هُوَ بَدِيعُ السَّمٌوَاتِ وَ الأََرْضِ. أَللٌّهُمَّ إِنْ قَضَيْتَ مِنِّي فِي هٌذِهِ اللَّيْلَةِ خَلِيفَةً فَلاَ تَجْعَلْ لِلشَّيْطَانِ فِيهِ شِرْكاً وَ لاَ نَصِيباً وَ لاَ حَــظًّا وَ اجْعَلْهُ مُؤْمِناً مُخْلِصاً مُصَفًّى مِنَ الشَّيْطَانِ وَ رِجْزِهِ جَلَّ ثَنَاؤُكَ .

“In the name of Allāh (SwT), the Beneficient, the Merciful. The one whom there is no God but He, the creator of the heavens and the earth. O Allāh (SwT)! If you have decreed for me in this night a successor, then don’t let Satan have any part, share or portion in him, and make him a sincere believer, pure from Satan and his evil deeds (great is Your praise).”25

    بِسْمِ اللٌّهِ وَ بِاللٌّهِ. أَللٌّهُمَّ جَنِّبْنِي الشَّيْطَانَ وَ جَنِّبِ الشَّيْطَانَ مَا رَزَقْتَنِي .

“In the name of Allāh (SwT), and with Allāh (SwT). O Allāh (SwT)! Keep Satan away from me, and keep Satan away from that which you bless me with.”26

7. Inculcate the love of the Ahlul Bayt (as) in yourselves. It is narrated from Imām as-Ŝādiq (as): “Sometimes Satan comes near to the wives like their husbands.” When asked how to determine whether Satan has a part in the conception of our children or not, Imām replied: “By the way of love or grudge to us. So anyone who loves us, Satan has no part in the conception, and anyone who is our enemy, his seed (sperm) is from Satan.”27

It is narrated in a tradition that Satan has said: “Anybody who is an enemy of Imām °Alī, without a doubt I took part in the act between his father and his mother.”28

It is narrated from Imām as-Ŝādiq (as): “Inspire (teach) your girls and women friendship of the family of °Alī (as) and (thus) leave them with the state (of pure heart and far from crooked Akhlāq).”29

NOTE: Love of the Ahlul Bayt (as) does not simply mean professing a liking for them, but rather taking them as a role-model for every aspect of our daily lives and striving to work towards their example.

8. Ensure your relationship is permitted and legitimate. The Prophet (S) said to Imām °Alī (as): “Oh °Alī! Anyone who likes me and you and the Imāms from your offspring (should) then thank Allāh (SwT) for his legitimacy, because nobody but those who are legitimate (born) likes us and nobody but those who are illegitimate (born) are our enemies.”30

Indeed, during the time of Imām °Alī (as), the method of distinguishing whether children were legitimate or not was by bringing them near the Imām and seeing whether they liked him or not.31

Acts not Recommended

It is important to note that many of the acts mentioned in this section are similar to those outlined in the Sexual Etiquette section, with the addition of how it affects the conceived child.

Makrūh acts

As some actions have a negative effect on the child such as spite against the Ahlul Bayt32 , it is recommended that the acts mentioned below are refrained from:

1. Looking at the private parts of the woman during the actual act, as this leads to blindness in the child.33

2. Speaking during the actual act (with the exception of dhikr of Allāh (SwT)), as this leads to dumbness in the child.34

3. Having henna on (the man), as this leads to effeminacy of the child (i.e. a girl has characteristics of a boy and vice versa).35

4. Thinking of or desiring another woman during the act, as this leads to insanity of the child.36

5. Making love in the presence of a child, who can either see, or hear the sounds of the act, as this results in that child never being delivered (from the fire of hell) and becoming an adulterer.37

6. Making love when someone is awake in the house that can see, or hear the sounds of the act, as this results in the child never being delivered (from the fire of hell), and becoming an adulterer.38

7. Making love standing, as this results in the child having a bed-wetting problem.39

8. Making love on the rooftop, as this results in the child being hypocritical, and a heretic (innovator).40

9. Making love under a fruit tree, as this results in the child being an executioner and a leader of oppression.41

10. Making love directly under sunlight, as this results in the child being poor, even until his death.42

11. Making love when the man is muhtalim (i.e. become in the state of janabat during his sleep) and before doing Wuďū or Ghusl, as this results in the child becoming insane.43

It is important to also keep in mind the other Makrūh acts during normal sexual etiquette (as mentioned in Chapter 2: Sexual Etiquette). These are:

1. Having Qur`an or the dhikr of Allāh (SwT) on you.

2. Making love bare (without a covering).

3. Making love on the road or in a boat.

4. Facing, or having one’s back to, the Qibla.

5. Refusing to have sexual intercourse (for various reasons).

NOTE: Once the woman has conceived, it is recommended to refrain from making love without Wuďū, as this results in the child being miserly and inwardly blind.44

Recommended Times

It is important to note that many of the times mentioned in this section are similar to those outlined in the Sexual Etiquette section, with the addition of how it affects the conceived child.

Mustaĥab times

1. Sunday night (next day Monday). A child conceived on this night will be content with whatever Allāh (SwT) gives him, will have an excellent memory and will be °āfidh (memorizer) of the Qur`an.45

2. Monday night (next day Tuesday). A child conceived on this night will have the prosperity of Islam, the opportunity of shahadat and he will not be punished with the polytheists. He will have a good smelling mouth and a merciful heart. He will be someone who gives in charity and his tongue will be clean from lies, back-biting or making false accusations.46

3. Wednesday night (next day Thursday). A child conceived on this night will be a ruler from the rulers of Sharī°ah or a scholar from the scholars of religion.47

4. The day of Thursday, at the time of decline of the day. This is the best time and is highly recommended for conception. Satan will not go near the child conceived on this night until he/she becomes old and the security of religion and the world will be his/hers.48

5. Thursday night (next day Friday). A child conceived on this night will be a preacher, orator and reciter.49

6. The day of Friday, after the time of °Aŝr. A child conceived will be well known amongst the wise and learned people.50

7. The day of Friday, after the time of Isha. A child conceived will be from the good and suitable people.51

8. 1st night of Ramaďān.52

Times not Recommended

It is important to note that many of the times mentioned in this section are similar to those outlined in the Sexual Etiquette section, with the addition of how it affects the conceived child.

Harām times

1. During the woman’s menstruation, even on the last day, until the last drop of blood. Pregnancy is still possible, and a child conceived will be troubled with phagedenic ulcers and leprosy.53 It is also narrated from Imām as-Ŝādiq (as): “There is no enemy to us, Ahlul Bayt, except one who is illegitimate and one who was conceived during ĥaydh.”54

It is important to also keep in mind the other ĥarām acts during normal sexual etiquette (as mentioned in Chapter 2: Sexual Etiquette). These are:

1. During Nifās.

2. During fasting in the month of Ramaďān.

3. During the state of iĥrām.

4. When it may cause serious harm to either husband or wife.

Makrūh times

1. Between Subĥ as-Ŝādiq (as) (Adhān of Ŝalāt al-Fajr) and sunrise.55

2. Between sunset until the redness of the sky has gone.56

3. The night of a lunar eclipse.57

4. The day of a solar eclipse.58

5. At the time of an earthquake (or other events necessitating Ŝalāt al-Ayāt).59

If a child is conceived in the above times the parents will not see any qualities that they like in their child, because they did not consider these signs of Allāh (SwT) as important.60

6. On the first of the month (with the exception of the 1st of Ramaďān, where it is Mustaĥab), the middle of the month (full moon) and the end of the month (when there is no moon), as it will become a cause of insanity, black leprosy and paralysis of the mother and child.61 Another tradition relates that conception at the beginning and middle of the month results in insanity and the child being possessed by Jinn62 , and conception at the end of the month increases the likelihood of miscarriage.63

7. After ²uhr (until around the time of °Aŝr), as this results in the child being squint-eyed.64

8. Between Adhān and Iqāmah, as this results in the child being greedy to kill.65

9. The night of °Eid al-Fiťr, as this results in the child being the source of evil.66

10. The night of °Eid al-Aďhā, as this results in the child having 6 or 4 fingers.67

11. The night of 15th Sha°bān, as this results in the inauspiciousness of the child, and a black mark on his/her face.68

12. The last day of the month of Sha°bān, as this results in the child’s being a helper and tax-collector for oppressors.69

13. °Ashūrā night.

Planning Pregnancies

We can conclude from all of the above that the aim of sexual relations is two-fold: satisfying one’s natural desires and procreation.

Guidelines from the Prophet (S) and his Ahlul Bayt (as) clearly indicate the lengths one has to go to to have desirable offspring. Sexual relations for purposes of conception have to be treated differently, both mentally and physically.

Sometimes, it may so happen that due to lack of information or other reasons, the circumstances of the conception of a child are not planned. The above information may then be a source of worry for the parents as to the possible consequences of conception at times and with acts not recommended.

It is necessary to keep in mind that there are many factors that contribute to the physical and psychological make-up of the child, such as genetics, nutrition, social status, etc. The information mentioned above are just some of these factors that may affect the conceived child.

In addition, it is possible to avert possible negative consequences by actions such as taking out ŝadaqah, reciting the Noble Qur`an, and seeking tawassul (Divine Intercession) from the Ahlul Bayt (as).70

Notes

1. Sūrat al-Baqarah, Verse 168: “O mankind! Eat of what is lawful and pure in the earth.”

2. Also called succory, this is a perennial herb of which its dried, ground and roasted roots are used as an adulterant of or substitute for coffee.

3. Biĥār al-Anwār, vol. 62, pg. 215

4. Wasāil ash-Shī~a, vol. 25, pg. 104, no. 31499

5. al-Kāfī, vol. 5, pg. 355

6. Biĥār al-Anwār, vol. 66, pg. 278

7. Ibid., vol. 104, pg. 80

8. Makārim al-Akhlāq, pg. 88

9. Bargā’ī, pg. 549

10. Biĥār al-Anwār, vol. 81, pg. 101

11. Wasāil ash-Shī~a, vol. 25, pg. 165, no. 31538

12. Behdāsht Izdawāj az Nazr Islam, pg. 89

13. Izdawāj Asān, pg. 245

14. Biĥār al-Anwār, vol. 14, pg. 379

15. Rayĥān-e Beheshtī, pg. 33

16. Ibid., pg. 39

17. Wasāil ash-Shī~a, vol. 20, pg. 117, no. 25180

18. Ibid., vol. 20, pg. 253, no. 25560

19. °alliyatul Muttaqīn, pg. 112-114

20. Ibid.

21. Rayĥān-e Beheshtī, pg. 40

22. Niyāzhā wa Rawābith Mādarān wa Janīn, pg. 72

23. al-Kāfī, vol. 5, pg. 502

24. Sharh Man Lā Yahdhural Faqī, vol. 8, pg. 202

25. al-Kāfī, vol. 5, pg. 503

26. Ibid.

27. Tafsir Nur al-Thaqalayn, vol. 3, pg. 183

28. Niyāzhā wa Rawābith Mādarān wa Janīn, pg. 76

29. Sharh Man Laa Yahdhural Faqī, vol. 3, pg. 493

30. Al-Amāli of Shaykh ®adūq, vol. 7, pg. 383

31. Mānaqibe Ibn Shahr Ashūb, vol. 3, pg. 207

32. Biĥār al-Anwār, vol. 39, pg. 278, no. 87

33. Wasāil ash-Shī~a, vol. 20, pg. 122, no. 25197

34. Ibid., vol. 20, pg. 121, no. 25195

35. Ibid., vol. 20, pg. 125, no. 25205

36. °alliyatul Muttaqīn, pg. 112-114

37. Wasāil ash-Shī~a, vol. 20, pg. 133, no. 25223

38. Niyāzhā wa Rawābith Jinsī was Zanāshuī, pg. 64

39. °alliyatul Muttaqīn, pg. 112-114

40. Ibid.

41. Ibid.

42. Ibid.

43. Wasāil ash-Shī~a, vol. 20, pg. 148, no. 25271

44. Ibid.

45. °alliyatul Muttaqīn, pg. 112-114

46. Ibid.

47. Ibid.

48. Ibid.

49. Ibid.

50. Ibid.

51. Ibid.

52. Ibid.

53. Ibid., pg. 110

54. Niyāzhā wa Rawābith Jinsī was Zanāshuī, pg. 69

55. Wasāil ash-Shī~a, vol. 20, pg. 126-127, no. 25207

56. Ibid.

57. Ibid.

58. Ibid.

59. Ibid.

60. Niyāzhā wa Rawābith Jinsī was Zanāshuī, pg. 59

61. Wasāil ash-Shī~a, vol. 20, pg. 129, no. 25214

62. Ibid., vol. 20, pg. 129, no. 25212

63. Ibid., vol. 20, pg. 127, no. 25208

64. °alliyatul Muttaqīn, pg. 112-114

65. Ibid.

66. Ibid.

67. Ibid.

68. Ibid.

69. Ibid.

70. Confirmed with the office of Ayatullāh Sīstānī, Qom


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