The Qur'an and Hadith

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The Qur'an and Hadith

The Qur'an and Hadith

Author:
Publisher: www.alhassanain.org/english
English

This book is corrected and edited by Al-Hassanain (p) Institue for Islamic Heritage and Thought

The Qur'an andHadith

Author:Sayyid Akhtar Razawi

www.alhassanain.org/english

Table of Contents

Chapter One: Revelation 4

1. Meaning of Wahyi & Ilham 4

2.modes of Revelation 4

INSPIRATION 4

FROM BEHIND A CURTAIN 5

THROUGH ANGELS 5

3. Epilepsy & Revelation:A Christians' Allegation Analyzed 5

Chapter Two: Pre-Islamic Revelations 9

1. Some Previous Books 9

2. The Torah 9

History Of Present Compilation 9

Further Details Abour The Torah 11

OLD TESTAMENT:CONTRADICTIONS & ABSURDITIES 11

3. The Injil 12

WAS IT A BOOK? 12

THE GOSPELS: NOT TRUSTWORTHY 13

THE NEW TESTAMENT:MISINTERPRETATIONS 14

4. THE QUR'AN, HADITH QUDSI &HADITH 15

Chapter Three: The Qur'an 18

1. The Preliminary Details 18

THE REVELATION OF THE QUR'AN 18

NAME 18

SURAH & AYAH 18

MAKKI & MADANI 19

2. Writing & Collection of the Qur'an 19

3. Collection of the Qur'an 21

4. More About Authenticity 22

5. The Qur'an: A Miracle Performer 23

Miracle Of Language 24

Miracles Of Prophecies 28

FREE FROM DISCREPANCIES 28

SCIENTIFIC REVELAITONS 29

Miracles As The Best Code Of Life 32

6. How To Interpret the QUR'AN 34

AN EXAMPLE OF ABSURD INTERPRETATION 34

7. ORIENTALISTS ON THE QUR`AN 38

Chapter Four: The Hadith 40

1. Preliminary Details & Definitions 40

2. The Status of HADITH 41

MEANING OF OBEDIENCE & FOLLOWING 41

3. The Categories of HADITH 41

The Four Types Of Hadith 42

MUTAWATIR & WAHID 42

4. Recording of the AHADITH 43

The Style Of Ahadiths Books 46

THE FOUR BOOKS (AL-KUTUBU'L-ARB'AH) 46

THE THREE LATER BOOKS 48

THE SUNNI COLLECTIONS 48

5. The Problem of Fabrication & Its Solution 49

How To Test A Hadith? 52

Chapter One: Revelation

1. Meaning ofWahyi &Ilham

"WAHYI" (وحي ) literally means inspiration, revelation suggestion, to point out a thing to someone, to put a thing into the mind of someone secretly; letter, writing: something revealed or written or the idea inspired or revealed; saying; commandment; to dispatch a messenger to someone; to speak with someone secretly; to urge; voice. In Islamic terminology,wahyi means communication of idea, command and information from Allah to a chosen human being, conveyed either directly or through supernatural agencies like angels. "ILHAM" (الهام ) literally means to inspire: to put a thought or an idea into the mind of someone. In Islamic terminology, ILHAM means inspiration of an idea or information from Allah to any chosen person.

It will appear from above that while ILHAM is limited to unspoken and unwritten inspiration, WAHYI is used for spoken as well as unspoken and written as well as unwritten inspiration and revelation. Every religion which believes in God believes in revelation.

2.modes of Revelation

According to the Qur'an, there are three basic methods of revelation:

"It is not possible for a man that he should receive the message of Allah except either by inspiration or from behind a curtain, or Allah sends angels and the angels bring the message of Allah, whatever Allah wishes. Verily Allah is High, Omniscient". (42-51).

INSPIRATION

There are two types of inspirations; 1.True Dreams; this method is not new. There are at least four instances in the Bible where Israeli prophets received the divine message in dreams. The Dictionary of the Bible records under the word "Dream" about divine dreams: "Dreams, employed by God for the purpose of His Kingdom… they are (a) intended to effect the spiritual life of individuals; (b) Directive and prophetic dreams… they seem to have carried with them credentials of their divine origin".

Our Prophet Muhammad (s.a.w ) even before he was commanded to proclaim hisprophethood , used to receive divine messages through this medium. In later days, he saw two dreams, which are mentioned in the Qur'an. In the first dream, he saw that theUmayyads were climbing his pulpit like monkeys. He was so grieved by that dream that he did not smile from then on till his last breath. This sorrow was based upon the sure knowledge thatUmayyads would destroy his religion, as they actually did. They used the name of Islam to alter Islamic teachings and Islamic spirit. In the second dream, he saw (in the 6th year ofHijra ) himself together with his followers enteringKa'bah . It was a time when, by worldly reasoning, he had no chance of doing so. Within less than 2 years, this dream became a reality.

This type of inspiration still continues. The Holy Prophet said, "There is noprophethood after me except the good tidings". He was asked, "And what are the good tidings, O Messenger of Allah?" He said, "Good dreams or true dreams". But the difference between a dream of a Prophet or Imam and that of others is that a Prophet or an Imam appointed by Allah never sees a false dream; whatever he dreams is a message or command from Allah; while other people's dreams are more often than not false, caused by physiological or psychological reasons.

2.Prophetic Inspirations: these inspired thoughts may be accompanied with clear words or may be in the form of a thought without words. The Qur'an says, "He (i.e. the Prophet) does not speak of his own desire, it is nothing but a revelation revealed". (53:3-4).By the authority of these verses of Qur'an even the traditions of the Holy Prophet are treated as revelation. Their words are not from Allah; but the idea is.

FROM BEHIND A CURTAIN

The revelations, which are sent "from behind a curtain", are, also, of many kinds;

1.The first is like hearing some low murmuring sounds (like buzzing of bees) and knowing the interpretation.

2.The second is like hearing high-pitched sounds and knowing the interpretation.

3.The third is hearing the sound from a material object. The first call to the Prophet Musa (a.s ) is one example. He was astonished to see a bush burning and yet remaining unconsumed by fire. As he turned aside, gazing at a sight so unique, he received an authoritative call from God, calling him toprophethood . Another example is of our Prophet (s.a.w ) when he ascended to the heavens inmi'raj . He, at last, arrived at a sublime place where neither any prophet nor any angel had ever reached. He saw a curtain of light, and then heard a voice from it.

4. The fourth type of this revelation is hearing the voice of an angel without seeing him. It should be mentioned here that this fourth type of revelation "from behind a curtain" is not reserved for the prophets. Other chosen people also may be honored by such angelic conversations. They are called "al-muhaddath " (المحدّث ) i.e. the one with whom the angels talk.

THROUGH ANGELS

Now we come to the last type of the modes of revelation, i.e., receiving the message through an angel. Gabriel usually came to our Prophet (s.a.w ) to convey the messages of Allah. Sometimes he came in his own image, other times in likeness of a man. Messages sent through an angel were mostly oral. But at least in one case it was a written one. The Torah was sent to the Prophet Musa (a.s .) as "written tablets": and wrote we for him in the tablets lessons of every kind… (7:145).

3. Epilepsy &Revelation:A Christians' Allegation Analyzed

These were, in short, some method by which the messages of God come to the prophets. As I have mentioned earlier, the Divine revelations to our Prophet (s.a.w .) began with "true dreams"; later on, he used to see the heavenly lights and visions and hear the voices, but without seeing the speaker. After that, he saw the angel Gabriel, who brought the Divine message. This was the easiest and clearest from of revelation.

Sometimes, continuous and high-pitched voices would reach his ears, at the end of which he would find the message of God imprinted on his heart. This was the hardest form of revelation. Often, at the time of receiving such revelations, he would be overcast with gloom. The color of his face would fade away. Sometimes he would bend his head, and his companions would understand that he was receiving the revelation and they also would bend their heads. At times, even during the coldest months, perspiration would pour down from his forehead. After some time he would raise his head and relate the revelation to them. According toShaykh as-Saduq , this mode was chosen by Allah when He wished to reveal something to the Holy Prophet without using the agency of Gabriel.

Having recorded the above-mentioned effects of this type of revelation, Washington Irving says, that "The ringing of ears is a symptom of epilepsy". A Muslim brother from Aden had asked me whether it was true, as many Christian writers hadwritten, that our Holy Prophet was suffering from epilepsy. A short article was published in The Light (May-August, 1968) in reply to that question, some parts of which are reproduced below: This allegation is the outcome of Dr. Gustav Weil's imagination. He was an orient-list. Latter writers have blindly followed him because it suited their purpose. It is this tendency of the Christians about which Bishop Boyd Carpenter wrote in The Permanent Element in Religion: "Muhammad is by many seen only through the fog which dread and ignorance have spread around him. To them he is an object of horror against which anything evil might be said… But, now the mists of prejudice have cleared away, we can afford to see the founder of Islam in fairer light".

Did not those Christian writers know that such effects at the time of receiving revelation were not unique in the history ofprophethood ? Alfred Guillaume writes in his book Islam about the institution ofprophethood that "the Hebrew religion gave content and meaning to the word "Nabi ", which, originally, applied to a person who in a state of uncontrollable emotion and excitement proclaimed a message which his hearers attributed to a god… the outward marks of a prophet in Israel were (a) impassioned utterance; (b) poetry: (c) intense pre-occupation with God and moral issues: (d) a sense of compulsion urging him to declare the will of God. Naturally these characteristics varied from prophet to prophet".

Also, the following statement from Concise Bible Commentary is worth noting; "The prophets of the (Old Testament) as their writings show, based their teachings largely on ecstasy and vision". Again it says; "Probably the main difference between false and true prophets was that the former used traditional methods to go into ecstasy, while the latter were seized, often against their will, by God.

So, it is crystal clear that "uncontrollable ecstasy" was a common feature of revelation even in Israelite prophets. Are the Christians prepared to say that all the prophets of Israel suffered from epilepsy?

Now let us see the charge of his suffering from epilepsy from medical point of view. PearsCyclopaedia , 68th edition (1959-60) says about epilepsy: "Epilepsy manifests itself in various ways, the common being grand mal-seizures, in which the patient falls down unconscious, his muscles become tense, his jaws clenched so that he is in danger of biting his tongue, and the limbs begin to contract rhythmically. As this phase passes away the patient lays down his limb, and gradually recovers consciousness. Often he does not know what has happened. Sometimes, he is confused, forgets where he is, and wanders away in an attack of loss of memory (amnesia or epileptic fugue). In petit mal -the name means little sickness - the attack may be hardly noticeable. The patient is perhaps talking or doing some-things, when without any warning, he simply stops, looks dazed or confused for a brief period, and then carries on again".

The thing to note is that neither every attack of epilepsy is accompanied by unconsciousness nor every attack of unconsciousness is a symptom of epilepsy. The PearsCyclopaedia says: "Fits may have many causes.. It is important not to jump to the conclusion that because someone has a fit, they therefore have epilepsy, and all such cases should be carefully investigated".

So, according to the medical authorities unconsciousness (evenIf we accept that the effects at the time of revelation meant 'unconsciousness') and epilepsy are not inter-connected as cause and effect, either way. I fail to understand how can a sane person jump to the conclusion that a prophet must have suffered from epilepsy, just because he appeared to go into ecstasy (or even let us say, unconsciousness)?

The other facts are also worth considering. The Holy Prophet (s.a.w ) generally received the Divine message when some event had either taken or was about to take place, or someone had put a question to him. We must remember that: often (an epileptic) does not know what has happened. Sometimes he is confused, forgets where he is, and wanders away in an attack of loss of memory". Had the Holy Prophet (s.a.w ) ever been attacked by epilepsy after question had been put to him, he would have forgotten as to where he was or who had asked him what. Instead, he always gave most satisfactory and to-the-point answer in an extremely forceful, fluent and eloquent language immediately after this so-called epilepsy attack. Another point to consider is that the fits of epilepsy are more likely to occur at the time of emotional stress on nerves. But no historian has ever said that there was ever such an attack on the Holy Prophet during any battle or distress.

The following words of Alfred Guillaume are enough to expose the hollowness of this malicious and baseless charge: "A past generation ofArabists … advanced the theory that Muhammad was an epileptic. The charge had been made by a Byzantine writer long before. Such a hypothesis seems gratuitous and can safely be ascribed to anti-Muhammadan prejudice. Study of the psychological phenomena of religious experience makes it extremely improbable.

Prophets are not normal people; but that does not authorize the assertion that their abnormal behavior is due to a morbid condition. Moreover, Muhammad was a man whose common sense never failed him. Those who deny his mental and psychic stability, do so only by ignoring the over-whelming evidence… had he ever collapsed in the strain of battle or controversy, or fainted away when strong action was called for, a case might be made out. But all the evidence we have, points in the opposite direction, and the suggestion of epilepsy is as groundless in the eyes of the present writer as it is offensive to all Muslims…"

Chapter Two: Pre-Islamic Revelations

1. Some Previous Books

The revelations sent to the previous prophets were often committed to writing. But only three of them have been mentioned by name in the Qur'an. TheTawrat which was revealed to Prophet Musa, theZabur which was revealed to ProphetDawud , and theInjil which was revealed to ProphetIssa (peace be on them all). Apart from those, there is a mention of "SUHUF- books" of Ibrahim (a.s .).

Zoroastrians claim that theZend Avasta is a divine book. Hindus claim the same about the Vedas. Allah had sent prophets to every nation and every region. (Qur'an 35:24) Obviously they must have been given some books in their own languages. (14:4). However, we can neither confirmnot deny the claims made about theZend Avasta or the Vedas because they are not mentioned in the Qur'an.

The Books of Ibrahim (a.s .) are completely lost, as is theInjil of ProphetIssa (a.s .). The two remaining books were all altered, added, subtracted and extensively changed by those very people who professed to believe in them. Some details of those alterations will be given in later chapters. Here this fact is mentioned just to explain why Allah sent a new SHARI'AH (Islam) and a new Book (the Qur'an). Our responsibility towards previous prophets and their books is that we should believe that they were true prophets sent by Allah and that they were given the books as mentioned in the Qur'an. But as we know that those books were either completely lost or extensively edited, we cannot accept anything written in them unless they conform completelywith what is revealed in the Qur'an.

As the subject of this booklet is not the review of the previous books, I will not go into details about all of them. However, in these days our youths are mostly confronted with Christianity; therefore, in the following chapters, I will mention some aspects of the Old and the New Testaments only.

2. The Torah

HistoryOf Present Compilation

The Torah (Law) is the name of the book of Prophet Musa (a.s .). The Jews and the Christians use this name for the first 5 books of Old Testament: Genesis, Exodus, Leviticus, Numbers and Deuteronomy. Together they are called 'Pentateuch'. Pentateuch was believed to have been written by Musa (a.s .). He is probably to be dated in the fifteenth to thirteenth century BC and the belief that he wrote Pentateuch continued up to the 18th century CE; and this was in-spite of the inherent impossibilities of this belief, like the account of the death of Moses himself. In the 18th century, some Christian scholars started what is now known as 'higher criticism'. Their views are now accepted by majority of Christians. They proved that the Pentateuch was not written by Moses; that it is not even work of a single man or single era; that it contains the works of unknown number of people right up-to 1,000 years after the death of Moses.

Rev. W.K.L Clarke in his Concise Bible Commentary gives the following timetable and sequence of editing:

The book says that by the end of the 19th century, it was generally recognized that there were four main sources in the Pentateuch, to be assigned to 9th, 8th, 7th and 5th or 4th centuries BC respectively. "The first book at the Pentateuch shows three characteristic styles illustrated by Genesis 1, Genesis 2 and Deuteronomy and the documents marked by these styles were first to be noticed.

"The obviously early source begins in Gen.2: 4. This source is called 'J' after the 'J' of Jehovah (pronouncedJahweh ). ' J', is generally thought to have been put into written form about 850BC

"Another source…is D, so called from the book of Deuteronomy, which was the book law discovered in Josiah's reign. " The third source is called Priestly document, P for short. The writer is particularly interested in legislation and most of the laws of Exodus and all those of Leviticus and Numbers belong to P. A large part of the Priestly Code is believed to have been composed in Babylonia and brought to Jerusalem by Ezra in 397BC. How much of P was omitted in final compilation of Pentateuch we have no means of knowing. Nothing has been said yet about a subordinate source found in Lev. 17-28 and known as the Code of Holiness, H for short. It was adopted into P but evidently had a separate history… Opinion is divided as to its date, whether it was written before 586 or whether exiled priests after the fall of the city committed to writing the Temple traditions…"

"Nowcomes the fourth source. After taking P,D and J from the Pentateuch a considerable amount of material remains, parallel to J, but in Genesis usingElohim for God and not Yahweh. This non-PElohim matter begins in Gen. 20: 1-7… Altogether E is more mature religiously and is thought to have reached written form about 750 BC". These are the four main sources of Pentateuch. How they were compiled to form the Pentateuch? "The first step was to combine J and E. this must have been done after the fall of Samaria in 721 BC. The two were combined in a document which is called JE.

"Then in 621 Deuteronomy was discovered, or at least a large part of it. The next stage was to putJE, and D together. This will have taken place during the exile.. A perceptible amount of editing of JE took place. "P was written in Babylonia and brought to Jerusalem by Ezra in 397 BC. Later, editors used it as a frame work and incorporated JED, thus producing the Pentateuch… in about 300 BC".

We might as well sum it up in the words of the commentator himself. "Probably a multitude of persons have combined 1,000 years after Moses is called the Book of Moses! But it appears from the same authorities that probably it was not attributed to Moses till 200 BC! Even that minority of the Christian scholars which still holds fast to the theory of Mosaic authorship of the Pentateuch has to admit that it must have been re-written by the subsequent generations to modernize the language. This concession has to be given because "it is hardly probable that the Hebrew of Moses' day was like that of Biblical Hebrew". (See the Westminster Dictionary of the Bible under "Pentateuch").

Chapter 2: Sexual Etiquette

Sexual Etiqutte in Islam

Sexual intercourse and the sexual relationship with a legal spouse are governed by nature, and at the same time is a sunnah of the Prophets and the Ahlul Bayt (as). It has even been referred to as the most pleasurable thing in life. A group of companions and Shī°as of Imām as-Ŝādiq (as) narrate that the Imām asked us: “What is the most pleasurable thing?” We said: “There are many pleasurable things.” Imām said: “The most pleasurable thing is making love with (your) spouses.”1

It is also narrated from Imām as-Ŝādiq (as): “Whether in this world or in the hereafter, one has not, and will not, perceived a pleasure more pleasurable than sexual relations with women, and certainly this is the commentary of the words of Allāh (SwT) in the Qur`an, in Surat Āli-’ Imrān, verse 14 where He states: “To mankind has been made to seem decorous the love of (worldly) desires, including women and children.” He then said: “Indeed, the people of heaven do not take delight in the pleasures of heaven more than Nikah2 ; neither food nor drink has that much pleasure for them.”3

As with every other aspect of our lives, Islam provides us with all the necessary information for the sexual lives of man and woman. The reason for this is simple; Islam recognizes the innate nature of man, and has ordained sexual relations for pleasure, and not just procreation. Sexual desires cannot, and should not be repressed, but rather regulated for one’s well-being in this world and the hereafter. If these rules are paid attention to and carried out with the intention of the pleasure and closeness of Allāh (SwT) and staying away from the evil of Satan, it is counted among the greatest of virtues.

Importance of Sexual Relations

There are many traditions relaying the importance of sexual relations. It has the station of worship and ŝadaqah, and has been called the sunnah of the Prophet (S).

Imām as-Ŝādiq (as) narrates that the Prophet (S) addressed one of his companions on the day of Friday and asked: “Are you fasting today?” (The companion) replied, “No.” The Prophet (S) asked: “Have you given anything as ŝadaqah today?” (The companion) replied, “No.” The Prophet (S) told him: “Go to your wife and that is your very ŝadaqah to her.”4

In another tradition, Imām as-Ŝādiq (as) narrates that the Prophet (S) said to someone: “Are you fasting today?” He said, “No.” The Prophet (S) asked: “Have you gone to visit a sick person?” He replied, “No.” The Prophet (S) asked: “Have you been to escort a deceased person?” He replied, “No.” The Prophet (S) asked: “Have you given food to a poor person?” Again he gave a negative response. The Prophet (S) told him: “Go to your wife and going to your wife is ŝadaqah (Go to you to her so that you get all the reward for all these acts).”5

Muĥammad bin Khalad narrates from Imām al-Riďā (as): “Three things are from the sunnah of the noble Prophets and the messengers of Allāh, and these are application of perfume, cutting of the hair and engaging in a lot of conjugal relations.”6

Staying away from sexual relations with one’s wife is a result of Satan’s whisperings, and has many negative consequences such as arguments and rancour between husband and wife.

It is narrated from Imām as-Ŝādiq (as): Three ladies went to the Prophet (S) to complain. One of them said: “My husband does not eat meat.” The other said: “My husband does not smell perfurme and does not use perfume,” and the third lady said: “My husband does not come near the ladies (i.e. does not engage in sexual relations).” The Prophet (S) with unhappiness, in the manner that his blessed Aba (cloak) was dragging on the floor, left and went to the mosque and on to the minbar.

He praised Allāh (SwT) and then said: “What has happened, that a group from my followers don’t eat meat, or don’t apply perfume, or don’t go to their wives? Whilst I eat meat, I apply perfume and also go to my wife. This is my sunnah, and any person that turns away from this sunnah is not from me.”7

Imām as-Ŝādiq (as) has also narrated: The wife of °Uthmān bin Ma°dhūn came to the Prophet (S) and said: “Oh messenger of Allāh (SwT), every day °Uthmān fasts and in the evenings engages in Ŝalāt.” The Prophet (S) picked his sandals and angrily went to °Uthmān (such that he did not wait to put his sandals on) and saw him in the state of Ŝalāt. Because °Uthmān saw the Prophet (S) he abandoned his prayer. The Prophet (S) addressed him and said: “Allāh (SwT) has not sent me to be a recluse, I swear by Allāh (SwT) that has instigated me to this pure, orthodox and easy religion, I fast, I pray and I go to my wife, and any one that likes my custom, must be bound by my sunnah and custom, and Nikah8 is from my sunnah.”9

Importance of Satisfying your Wife

Satisfying one’s wife is an important issue in Islam, as demonstrated by the traditions below; indeed, lack of satisfaction over a long period of time can lead to frigidity and dislike towards the husband.

It is narrated from Imām °Alī (as): “When any of you wants to sleep with his wife, he must not rush her for indeed women have needs (too).”10

It is important for the husband to be aware that a woman’s sexual desire takes longer to express itself, but once it is elicited, is very strong, whereas a man is quickly aroused and also can quickly be satisfied.

Lastly, it is interesting to note that the importance placed by Islam on the satisfaction of both man and woman, is a clear indicator of the justice and fairness of Allāh (SwT). Indeed, it is repeatedly stated in the Noble Qur`an that man and woman were created from a single soul11 , and this is just one example of this.

Recommended Acts

There are no specific rules for sexual intercourse; whatever is mutually pleasing is right, and likewise, whatever is mutually displeasing should be avoided; the only exception to this rule is what the Sharī°ah clearly forbids. However, there are several recommended acts that, if followed, will inevitably lead to a more pleasurable experience.

Before Intercourse

1. Brush your teeth and chew pleasant-smelling things in order to remove any smells in the mouth. Likewise, try not to eat unpleasant smelling foods prior to intercourse either, such as onions and garlic.

2. Ensure you smell pleasant - the freshest smell is the one after a shower or a quick wash, and the worst smell is that of sweat! Women in particular are sensitive to smell.

Use of perfumes, oils and the like are recommended, although it is important to note that it is better to use natural substances that have been recommended in Islam as they lack chemical ingredients that may cause damage to the body.

In particular, kohl has been recommended for women. It is narrated from Imām al-Bāqir (as): “To put collyrium (kohl) round the eyes gives the mouth a good smell, and makes the eye lashes strong and increases the power of sexual intercourse.”12

It is also narrated from Imām as-Ŝādiq (as): “To put collyrium (kohl) in the evenings is beneficial to the eyes and during the day it is Sunnah.”13

NOTE: Althought the traditions recommend the usage of kohl, they do not condone its usage in places where it can be seen by men and can be a source of attraction.

Foreplay

Importance of Foreplay

As highlighted earlier, satisfying one’s wife is very important and engaging in sexual intercourse quickly and hastily is not the correct way. There is an average difference of eight minutes between the time a man and a woman reach climax; a man usually takes two minutes to reach climax and a woman takes ten minutes to reach climax. Therefore, in order to fully satisfy his wife, a man should caress her and engage in foreplay so that both partners reach climax at the same time.

Islam greatly stresses the importance of foreplay, as indicated by the traditions below.

It is narrated from the Prophet (S): “Do not engage in sexual intercourse with your wife like hens; rather, firstly engage in foreplay with your wife and flirt with her and then make love to her.”14

It is also narrated from the Prophet (S): “All play and games are futile except for three: Horse riding, archery and foreplay with your wife, and these three are correct.”15

It is narrated from Imām °Alī (as): “Whoever wants to get close to his wife must not be hasty, because women before engaging in the act of love making must be engaged in foreplay so that they are ready for making love to.”16

It is narrated from Imām as-Ŝādiq (as): “The Angels of Allāh and those who are witnesses over all the actions of man are watching them in every state except at the time of horse riding competitions and the time that a man engages in foreplay with his wife before engaging in sexual intercourse.”17

Method of Foreplay

There are very few restrictions to the methods used in foreplay; kissing, cuddling, etc. are all allowed. Below are some tradition pertaining to specific methods:

a. Caressing the breasts

It is narrated from Imām al-Riďā (as): “Do not engage in sexual intercourse unless you engage in foreplay, and play with her a lot and caress her breasts, and if you do this she will be overcome by passion (and excited to the full pitch) and her water will collect. This is so that the emission of the watery juices shoots off from the breasts and passion becomes evident from her face and her eyes and that she desires you in the same way you desire her.”18

b. Oral sex

Imām al-Kādhim (as) was asked: “Is there a problem if a person kisses the private part of his wife?” The Imām responded: “There is no problem.”19

NOTE: Though masturbation (i.e., self-stimulation of one’s own sexual organ until emission of semen or orgasm) is not allowed, in the case of married persons there is no problem if the wife stimulates her husband’s penis until the emission of semen, or the husband stimulates his wife’s vagina until orgasm. This is allowed because it does not come under “self-stimulation”; it is stimulation by a lawful partner.

c. Other

It was asked of Imām as-Ŝādiq (as): “If someone undresses his wife (and makes her naked) and looks at her, is there a problem?” He replied: “There is no problem, is there any better pleasure than this that exists?” Again a question was asked: “Is there any problem if a husband plays with the private part of his wife?” The Imām replied: “There is no problem, provided that he doesn’t use anything other than his own body parts (i.e. nothing external).” Again it was asked: “Is there a problem performing sexual intercourse in water?” Imām replied: “There is no problem.”20

NOTE: The above tradition highlights the restriction of use of foreign objects

After Intercourse

1. It is mustaĥab that Ghusl al-Janābat should be performed soon after sexual intercourse, and the sooner it is performed the better. Also, if one would like to have sexual intercourse more than once in one night, it is better that after every time, they perform Ghusl. However, if this is not feasible, it is recommended that one should do Wuďū before every act.21

2. Immediately after completing the act of intercourse, the husband should perform the Ghusl and at that very moment consume a portion of bee wax (reputed to heal all sorts of wounds especially fractures) mixed with honey and water or mixed with pure honey, as this will replace and compensate for the lost fluids.22

3. If a man’s virility strength quickly ceases after intercourse, he should keep himself warm and sleep.23

4. The husband and wife should both use separate towels to clean themselves. It is narrated from the Prophet (S)  that if only one towel is used, this leads to enmity and separation between the two.24

Acts not Recommended

Makrūh [Discouraged] acts

1. Anal intercourse

25

Anal intercourse is permissible with the consent of the wife; however, it is a strongly disliked act.

Zaid ibne Shabith narrates that a person asked Imām °Alī (as): “Can you get close to a woman from her behind?” Imām °Alī (as) replied: “Be down with you! Allāh lowers you by this means (of entering a lady). Have you not heard the words of your Lord that is narrated from Lut who said to his community: “What! Do you commit an outrage none in the world ever committed before you?’”26 and27

There are some who justify this act with the following verse of the Qur`an:

“Your women are a tillage for you, so come to your tillage whenever you like.”28

However, Imām as-Ŝādiq (as), in his tafsir of the above verse of the Noble Qur`an narrates that: “The intention of this verse is that sexual intercourse should be performed from the front, for the reason that the wife in this verse has been compared to tillage (a cultivated land) that gives produce (from the top of the land), which is (just like) the front of the wife because this is from where (children) come into existence and into this world.”29

Abū Baŝīr narrates that he asked Imām (as) what the ruling is of someone who gets close to his wife from the back. The Imām considered this act unacceptable and said: “Stay away from the back of the wife and the meaning of the Noble verse of Surat al-Baqarah (above) is not that you can enter the wife from wherever you want, but rather (it is that you should) perform sexual intercourse, and therefore the meaning of the verse is that get close to your wife at whatever time that you want to.”30

2. Having Qur`an or the Dhikr of Allāh (SwT) on you

It is narrated from °Alī, the son of Imām as-Ŝādiq (as): I asked my brother Imām Kādhim (as): “Can a man have sexual intercourse and go to the bathroom when he has with him a ring on his hand with the dhikr of Allāh (SwT) or a verse of the Qur`an written on it?” Imām replied: “No (it is Makrūh).”31

3. Making love standing

It is narrated from the Prophet (S): “The husband and wife must not engage in intercourse like two donkeys clinging together, because if it is like this then the Angels of mercy will go far from them and the mercy of Allāh will be taken away from them.”32

4. Making love bare (without a covering)

It is narrated that Muĥammad bin al-Ais asked Imām as-Ŝādiq (as): “Is it permissible to go near my wife naked (i.e. make love naked)?” Imām replied: “No, don’t do such a thing…”33

5. Engaging in sexual intercourse under the sky

It is narrated from the Prophet (S): “Allāh dislikes 24 qualities for you, Oh men, and has prohibited you from them; one of these qualities is sexual intercourse under the sky.”34

6. Engaging in sexual intercourse when others are present (and can hear and/or see) in the house

It is narrated from Imām al-Bāqir (as): “It is Makrūh that a man engages in sexual intercourse with his wife if, as well as them, there is someone else in the house.”35

It is narrated from the Prophet (S): “Obtain three qualities from crows: sexual intercourse secretly, going after sustenance at the beginning of the morning and intelligence and alertness against probable dangers.”36

7. Engaging in sexual intercourse in the presence of a child

It is narrated from Imām °Alī (as): “The Prophet (S) has prohibited that a man goes near his wife (for intercourse) and a child in the crib can see them.”37

It is narrated from Imām al-Bāqir (as): “Stay away from sexual intercourse in a place where there may be a child who is able to see.”38

It is narrated from Imām as-Ŝādiq (as): “Stay away from going to bed (for sexual intercourse) with your wife when a child can see you, as the Prophet strongly knew this act as Makrūh and very indecent.”39

8. Engaging in sexual intercourse on a boat, on the beach40 or on the road

It is narrated in traditions that sexual intercourse on a boat or on the road results in the curses of Allāh (SwT) and the angels being upon you.41

It is narrated in another tradition from Sakūnī that Imām °Alī (as) passed two animals who were engaged in intercourse at a place of traffic (passage). Imām turned away from them. It was asked: “Oh Amir al-Mu’minin, why did you turn away?” The Imām (as) replied: “It is not right that you come close to each other in the path of people like these animal; such an act is prohibited and it must take place where neither man nor woman can see.”42

9. Facing, or having one’s back to, the Qiblah

The Prophet (S) has prohibited sexual intercourse while facing Qiblah, or having one’s back to Qiblah, and has said that if such an act is done, it results in the curses of Allāh (SwT), the angels and all of humanity being on you.43

NOTE: If when you sit up from a lying position, your face is towards Qiblah, this is known as facing the Qiblah, and vice versa.

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

It is narrated from Imām al-Bāqir (as): The Prophet (S) said to women: “Do not prolong your Ŝalāt such that it becomes an excusefor not going to bed (for sexual intercourse) with your husbands.”44

Recommended Times

Obligatory times

1. When there is fear of ĥarām [forbidden]

If one has a fear that he might succumb to his sexual desires and the whisperings of Satan and indulge in ĥarām acts, it is obligatory that they protect themselves from this.45 If one is single, they must get married and thus stay away from any potentially forbidden acts.

It is narrated from Ayatullāh Khomeini (ra): “It is obligatory that one who, because of not having a wife will fall into ĥarām, get married.”46

2. Once every four months47

One must have sexual intercourse with his youthful wife at least once in 4 months. This is one of the conjugal rights of the wife and the obligation stays in force unless it either is harmful to him, involves unusually more effort, the wife waives her right or such a prior stipulation was made at the time of nikah by the husband. It makes no difference whether the husband is away on a journey or present.

Safwān bin Yahyā asked Imām al-Riďā (as): “A man has a young wife and hasn’t come close to her for months, even a year. It is not because he wants to trouble her (by staying away), but rather a calamity has befallen them. Is this counted as a sin?” Imām replied: “If he leaves her for four months, it is counted as a sin.”48

Mustaĥab (Recommended) times

Sexual intercourse, if engaged in a permissible manner, is always mustaĥab. However, there are certain times when it is more recommended:

1. When a women desires it from her husband.49

2. When one is attracted to another woman.

It is narrated from Imām as-Ŝādiq (as): “Any person that sees a woman and is attracted to her must go to his wife and engage in sexual intercourse with her, because that which the other woman has, the wife also has, and one must not give Satan a way into one’s heart. And if one does not have a wife, he must pray a two Rak°at Ŝalāt, praise Allāh a lot, recite Ŝalawāt on the Prophet and his Ahlul Bayt, and request Allāh to grant him a believing and religious wife and that He makes him needless from the forbidden.”50

Times not Recommended

Harām (Forbidden) times

1. During menstruation (ĥaydh)51 :

Allāh (SwT) states in Surat Baqarah, Verse 222:

      وَيَسْأَلُونَكَ عَنِ الْمَحِيضِ قُلْ هُوَ أَذىً فَاعْتَزِلُوا النِّسَآءَ فِي الْمَحِيضِ وَلاَ تَقْرَبُوهُنَّ حَتَّى يَطْهُرْنَ

“They ask you concerning (intercourse during) menses. Say, “It is hurtful.” So keep away from wives during the menses, and do not approach them till they are clean.”

If a person who is engaged in sexual intercourse with his wife discovers that her period has begun, then he should immediately withdraw from her.

During the period of ĥaydh, other acts besides sexual intercourse can be performed, as indicated by tradition below:

Mu°āwiyah bin °Umar narrates that he asked Imām as-Ŝādiq (as): “What is permissible for a man when a woman is in the state of ĥaydh?” The Imām replied: “Other than the private parts (i.e. the rest of the body except for her private parts).”52

Imrān bin Qanzalī narrates that he asked Imām as-Ŝādiq (as): “How can a man benefit from a lady that is in the state of ĥaydh?” The Imām replied:”The two thighs (of the lady).”53

However, although the rest of the body of the woman (apart from the private parts) are permitted for the husband, the area from the navel to the knees is Makrūh (not recommended)54 ; therefore, it is more advisable that the husband avoid these parts as well.

It is important to note that it is not recommended to engage in sexual intercourse after the end of ĥaydh and before the Ghusl of ĥaydh. However, if it is necessary, a woman should wash herself first.55 Allāh (SwT) mentions this in the continuation of the above verse:

      فَإِذَا تَطَهَّرْنَ فَأْتُوهُنَّ مِنْ حَيْثُ أَمَرَكُمُ اللٌّهُ

“And when they become clean, go into them as Allāh has commanded you.”

2. During Nifās.56

3. During fasting in the month of Ramaďān.57

4. During the state of Iĥrām and before reciting Ŝalāt of Ťawaf al-Nisā.58

5. When it may cause serious harm to either husband or wife. Sexual intercourse is permissible if it does not cause serious harm.59

Makrūh (Undesirable) times

1. In the state of Iĥtilām

It is narrated from the Prophet (S): “It is Makrūh that a man who has become muĥtalim (i.e. become in the state of janābat during his sleep), goes to his wife (to perform intercourse) in this state, unless he does Ghusl for his iĥtilām.”60

2. When travelling and there is a possibility of lack of water

It is narrated from Ishāq bin °Ammār: I asked Imām as-Ŝādiq (as): “A man is accompanied by his wife whilst travelling, but he has not obtained any water to perform Ghusl. Can he go to bed with his wife?” Imām replied: “I don’t like it if he does that and it is Makrūh, unless he is scared that if he doesn’t get close to what his permissible for him, he will fall into the forbidden.”61

It is narrated from Imām al-Kādhim (as): “I don’t like it when a person travelling who doesn’t have water engages in sexual intercourse, unless he has fear of harm.”62

(In such cases, as per the fiqh rules, one is able to do tayammum instead of Ghusl in order to pray)

3. The night of a lunar eclipse and day of a solar eclipse

One evening the Prophet (S) was next to one of his wives and on that evening an eclipse occurred, and nothing occurred between them. The wife of the Prophet (S) said: “Were you unhappy with me the whole evening?” The Prophet (S) replied: “What are you saying, this evening was the eve of a lunar eclipse and I know it to be Makrūh that I should get pleasure on this evening, because Allāh (SwT) reproaches a group that become heedless and inattentive to His proofs and signs, and He has described them in the following way: “Were they to see a fragment falling from the sky, they would say, “A cumulous cloud.”“63 and64

4. Between the Subĥ as-Ŝādiq (Adhān of Salāt al-Fajr) and sunrise and between sunset until the redness of the sky has gone.

It is narrated from Imām as-Ŝādiq (as): “Becoming junub during redness of the sun rising and the redness of the sunset is Makrūh.”65

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

It is narrated from Imām al-Bāqir (as): “One who doesn’t leave play and pleasure at the time when the signs of Allāh (SwT) are apparent is from those people who have taken the signs of Allāh (SwT) to be a mockery.”66

Healthy Body

A healthy body allows for a healthy sex life. Several acts have been recommended in Islam and if these instructions are acted upon, they will result in a healthy and fresh body.

Recommended acts67

1. Travelling.

2. Fasting.

3. Eating 21 red raisins on an empty stomach.

4. Drinking rain water68 .

5. Praying Ŝalāt al-Layl.

6. Washing the hands before and after eating.

7. Discharging at the time of needing the toilet.

8. Washing the feet with cold water after having a bath.

9. Protecting the body from the cold in the autumn season but not protecting it from the cold in the spring season (i.e. wearing heavy clothing in autumn and light clothing in spring).

10. Getting a suitable amount of rest.

11. Eating aniseed and dates.

12. Chewing your food well.

13. Eating food only when hungry and refraining from eating when you are full.

14. Eating a moderate amount and therefore, drinking a moderate amount.

Use of massage oils69

In particular, massaging oil is very beneficial for a healthy body as well as sexual desire, so much so that the Imāms (as) have narrated traditions on this:

It is narrated from Imām °Alī (as): “To anoint the body with massage oil softens the skin, improves the mood, makes the flowing of water and fluids in the body easy, eliminates roughness, ruggedness, bad health and tightness of earning and brings light to the face.”70

It is narrated from Imām al-Bāqir (as): “To anoint the body with massage oil in the evening is the cause of circulation in the blood vessels and (this) revitalises the skin complexion and enlightens the face.”

It is narrated from Imām as-Ŝādiq (as): “At least, once a month, or once or twice a week, apply oil to your body. However, if ladies are able to, they must try and apply oil to their body every day.”

The following oils have been recommended

1. Violet Oil

It is narrated from Imām as-Ŝādiq (as): “Violet oil is oil of goodness: massage it on your body so that it eliminates head and eye aches.”

A man fell on the ground from his camel, and when water started coming out from his nose, Imām as-Ŝādiq (as)  said to him: “Pour violet oil on it.” When the man did this, he was cured and became well. After that the Imām related: “Violet oil in winter is warm and in the summer it is cool71 …if the people understood the benefits of this oil, they would drink a lot of it; this oil gets rid of pains and heals the nose.”

2. Willow (Catkin) Oil

A man came to Imām as-Ŝādiq (as) and complained about cracked hands and legs. Imām told him: “Get some cotton, soak it with willow oil and put it on the centre (of the crack), or put the oil straight onto the centre (of the crack).” When the person performed this act, the pain disappeared.

3. Lily Oil

It is narrated from Imām as-Ŝādiq (as): “Lily oil has cures for70 aches, and it is better if it is white lily, which is also known as Arabian Jasmine.”

4. Olive Oil

If olive oil is mixed with honey and drunk instead of water for three days, it increases the sexual strength. If olive oil is rubbed in hair, it prevents it from falling or going white.

It is narrated from Imām as-Ŝādiq (as): “Eating olive oil increases the sperm and sexual capability.”72

It is narrated from the Prophet (S): “Definitely eat olive oil because this medicine cures bile, does away with phlegm, strengthens nerves, heals pains, makes the akhlāq good, makes the mouth good-smelling and takes away a person’s grief.”73

It is also narrated from the Prophet (S): “Eat olive oil and rub it on the body, as it is from a blessed tree.”74

It is also narrated from the Prophet (S): “Any person who drinks olive oil and massages it on the body, Satan will not come near him for 40 mornings.”

5. Others

A man and a woman who would like to increase their level of sexual activity, but do not know what they must do, and likewise people that would like to derive more sexual pleasure, should use massage oils like Arabian Jasmin oil, coconut oil, violet oil and olive oil.75

Things that causes harm to the body with respect to sexual intercourse

1. Sexual intercourse at the beginning of the night, whether in summer or winter, causes harm to the body because the stomach and blood vessels are usually full at this time. Intercourse can lead to colic, paralysis (of the face), gout, stones and distillation of urine, hernia and weakness of eyes.76

Therefore, engaging in sexual intercourse at the end of the evening is more recommended for the maintenance of a healthy body, as it is more likely that one will not have a full stomach.

2. Likewise, sexual intercourse at any time with a full stomach is harmful. It is narrated from Imām as-Ŝādiq (as): “Three things damage the body of a person and these include: going to have a bath with a full stomach, engaging in sexual intercourse with your spouse with a full stomach, and engaging in intercourse with old women, decrepit and advanced in age.”77

3. Repetitive prevention of ejaculation can also lead to difficulties for men, as well as for women.78

Strengthening and Weakening Sexual Desire

Things that increase sexual desire79

1. Carrots

2. Onions

3. Meat

4. Eggs

5. Melon

6. Fresh pomegranate

7. Fresh milk

8. Sweet grapes

9. Wheat oil

10. Extract of the centre of a date.

11. Wearing of yellow shoes.

12. Applying massage oil to the body.

13. Applying collyrium (kohl) to the eyes.

Things that renew and charge sexual desire80

1. Honey

2. Walnuts

3. Dates

4. Bananas

Things that reduce sexual desire81

1. Taking a bath with cold water.

2. Not eating dinner.

It is narrated from Imām al-Kādhim (as): “If people are modest when eating their food (i.e. don’t over-eat or under-eat), their bodies will always stay healthy; and never leave out dinner even if it means eating torn bits of dry bread because it is a cause of strength of the body and strength of sexual intercourse.”82

Notes

1. Wasāil ash-Shī~a, vol. 20, pg. 23, no. 24927

2. Nikah literally means sexual intercourse.

3. Wasāil ash-Shī~a, vol. 20, pg. 23, no. 24929

4. Ibid., vol. 20, pg. 109, no. 25163

5. Ibid., vol. 20, pg. 109, no. 25163

6. Ibid., vol. 20, pg. 241, no. 25537

7. Ibid., vol. 20, pg. 107, no. 25158

8. Nikah literally means sexual intercourse.

9. Wasāil ash-Shī~a, vol. 20, pg. 106, no. 25157

10. Ibid., vol. 20, pg. 118, no. 25184

11. Sūrat al-Nisā, Verse 1; Sūrat al-Zumar, Verse 5, Sūrat Luqmān, Verse 28; Sūrat Naĥl, Verse 72

12. °alliyatul Muttaqīn, pg. 91

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

14. °alliyatul Muttaqīn, pg. 110

15. Wasāil ash-Shī~a, vol. 20, pg. 118, no. 25186

16. °alliyatul Muttaqīn, pg. 115

17. Ibid., vol. 20, pg. 188, no. 25185

18. Mustadrak al-Wasāil, vol. 2, pg. 545

19. Niyāzhā wa Rawābith Jinsī was Zanāshuī, pg. 55

20. °alliyatul Muttaqīn, pg. 111

21. Niyāzhā wa Rawābith Jinsī was Zanāshuī, pg. 52

22. Tib wa Behdāsht, pg. 300

23. Niyāzhā wa Rawābith Jinsī was Zanāshuī, pg. 24

24. °alliyatul Muttaqīn, pg. 112

25. Confirmed with the office of Ayatullāh Sīstānī, Qom.

26. Sūrat al-A~rāf, Verse 80

27. Wasāil ash-Shī~a, vol. 20, pg. 144, no. 25258

28. Sūrat al-Baqarah, Verse 223

29. Wasāil ash-Shī~a, vol. 20, pg. 134, no. 25253

30. Ibid., vol. 20, pg. 147, no. 25266

31. Ibid., vol. 20, pg. 148, no. 25271

32. Ibid., vol. 20, pg. 120, no. 25190

33. Ibid., vol. 20, pg. 137, no. 25238; pg. 138, no. 25239

34. Niyāzhā wa Rawābith Jinsī was Zanāshuī, pg. 61

35. Wasāil ash-Shī~a, vol. 12, pg. 380, no. 16565

36. Ibid., vol. 20, pg. 133, no. 25227

37. Ibid., vol. 12, pg. 382, no. 16568

38. Ibid., vol. 20, pg. 134, no. 25229

39. Ibid., vol. 20, pg. 132, no. 25222

40. Ibid., vol. 20, pg. 137, no. 25238; pg. 138, no. 25239

41. Ibid., vol. 20, pg. 138, no. 25240

42. Ibid., vol. 20, pg. 133, no. 25226

43. Ibid., vol. 20, pg. 138, no. 25240

44. Ibid., vol. 20, pg. 164, no. 25317

45. Confirmed with the office of Ayatullāh Sīstānī, Qom

46. Niyāzhā wa Rawābith Jinsī was Zanāshuī, pg. 71

47. Islamic Laws, Rule 2427

48. Wasāil ash-Shī~a, vol. 21, pg. 458, no. 27573

49. Niyāzhā wa Rawābith Jinsī was Zanāshuī, pg. 71

50. Ibid., pg. 48-49

51. Islamic Laws, Rule 456

52. Wasāil ash-Shī~a, vol. 2, pg. 321, no. 2249

53. Ibid., vol. 2, pg. 322, no. 2254

54. °alliyatul Muttaqīn, pg. 109

55. Niyāzhā wa Rawābith Jinsī was Zanāshuī, pg. 72

56. Islamic Laws, Rule 520

57. Islamic Laws, Rule 1593

58. °ajj Manāsek, Rule 219

59. Confirmed with the office of Ayatullāh Sīstānī, Qom

60. Wasāil ash-Shī~a, vol. 20, pg. 257, no. 25570

61. Ibid., vol. 20, pg. 109, no. 25164

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

63. Sūrat at-±ūr, Verse 44

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

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

66. Wasāil ash-Shī~a, vol. 12, pg. 177, no. 16008

67. Mostly derived from, Gonjhāye Ma~navī, pg. 318

68. This is only recommended in areas where one is sure the rain water is not polluted.

69. Niyāzhā wa Rawābith Jinsī was Zanāshuī, pg. 24-25

70. °alliyatul Muttaqīn, pg. 172

71. This refers to the effect of violet oil on one’s constitution/internal heat.

72. al-Kāfī, vol. 6, pg. 332

73. Makārim al-Akhlāq, pg. 190

74. Biĥār al-Anwār, vol. 66, pg. 182, no. 14

75. Niyāzhā wa Rawābith Jinsī was Zanāshuī, pg. 22

76. Tib wa Behdāsht, pg. 292

77. Mustadrak al-Wasāil, vol. 14, pg. 231, no. 16578

78. Izdawāj Maktab Insān Sāzi, vol. 3, pg. 51

79. Gonjhāye Ma~navī, pg. 318

80. Tib wa Behdāsht, pg. 300

81. Niyāzhā wa Rawābith Jinsī was Zanāshuī, pg. 28

82. Ibid., pg. 43

Chapter 2: Sexual Etiquette

Sexual Etiqutte in Islam

Sexual intercourse and the sexual relationship with a legal spouse are governed by nature, and at the same time is a sunnah of the Prophets and the Ahlul Bayt (as). It has even been referred to as the most pleasurable thing in life. A group of companions and Shī°as of Imām as-Ŝādiq (as) narrate that the Imām asked us: “What is the most pleasurable thing?” We said: “There are many pleasurable things.” Imām said: “The most pleasurable thing is making love with (your) spouses.”1

It is also narrated from Imām as-Ŝādiq (as): “Whether in this world or in the hereafter, one has not, and will not, perceived a pleasure more pleasurable than sexual relations with women, and certainly this is the commentary of the words of Allāh (SwT) in the Qur`an, in Surat Āli-’ Imrān, verse 14 where He states: “To mankind has been made to seem decorous the love of (worldly) desires, including women and children.” He then said: “Indeed, the people of heaven do not take delight in the pleasures of heaven more than Nikah2 ; neither food nor drink has that much pleasure for them.”3

As with every other aspect of our lives, Islam provides us with all the necessary information for the sexual lives of man and woman. The reason for this is simple; Islam recognizes the innate nature of man, and has ordained sexual relations for pleasure, and not just procreation. Sexual desires cannot, and should not be repressed, but rather regulated for one’s well-being in this world and the hereafter. If these rules are paid attention to and carried out with the intention of the pleasure and closeness of Allāh (SwT) and staying away from the evil of Satan, it is counted among the greatest of virtues.

Importance of Sexual Relations

There are many traditions relaying the importance of sexual relations. It has the station of worship and ŝadaqah, and has been called the sunnah of the Prophet (S).

Imām as-Ŝādiq (as) narrates that the Prophet (S) addressed one of his companions on the day of Friday and asked: “Are you fasting today?” (The companion) replied, “No.” The Prophet (S) asked: “Have you given anything as ŝadaqah today?” (The companion) replied, “No.” The Prophet (S) told him: “Go to your wife and that is your very ŝadaqah to her.”4

In another tradition, Imām as-Ŝādiq (as) narrates that the Prophet (S) said to someone: “Are you fasting today?” He said, “No.” The Prophet (S) asked: “Have you gone to visit a sick person?” He replied, “No.” The Prophet (S) asked: “Have you been to escort a deceased person?” He replied, “No.” The Prophet (S) asked: “Have you given food to a poor person?” Again he gave a negative response. The Prophet (S) told him: “Go to your wife and going to your wife is ŝadaqah (Go to you to her so that you get all the reward for all these acts).”5

Muĥammad bin Khalad narrates from Imām al-Riďā (as): “Three things are from the sunnah of the noble Prophets and the messengers of Allāh, and these are application of perfume, cutting of the hair and engaging in a lot of conjugal relations.”6

Staying away from sexual relations with one’s wife is a result of Satan’s whisperings, and has many negative consequences such as arguments and rancour between husband and wife.

It is narrated from Imām as-Ŝādiq (as): Three ladies went to the Prophet (S) to complain. One of them said: “My husband does not eat meat.” The other said: “My husband does not smell perfurme and does not use perfume,” and the third lady said: “My husband does not come near the ladies (i.e. does not engage in sexual relations).” The Prophet (S) with unhappiness, in the manner that his blessed Aba (cloak) was dragging on the floor, left and went to the mosque and on to the minbar.

He praised Allāh (SwT) and then said: “What has happened, that a group from my followers don’t eat meat, or don’t apply perfume, or don’t go to their wives? Whilst I eat meat, I apply perfume and also go to my wife. This is my sunnah, and any person that turns away from this sunnah is not from me.”7

Imām as-Ŝādiq (as) has also narrated: The wife of °Uthmān bin Ma°dhūn came to the Prophet (S) and said: “Oh messenger of Allāh (SwT), every day °Uthmān fasts and in the evenings engages in Ŝalāt.” The Prophet (S) picked his sandals and angrily went to °Uthmān (such that he did not wait to put his sandals on) and saw him in the state of Ŝalāt. Because °Uthmān saw the Prophet (S) he abandoned his prayer. The Prophet (S) addressed him and said: “Allāh (SwT) has not sent me to be a recluse, I swear by Allāh (SwT) that has instigated me to this pure, orthodox and easy religion, I fast, I pray and I go to my wife, and any one that likes my custom, must be bound by my sunnah and custom, and Nikah8 is from my sunnah.”9

Importance of Satisfying your Wife

Satisfying one’s wife is an important issue in Islam, as demonstrated by the traditions below; indeed, lack of satisfaction over a long period of time can lead to frigidity and dislike towards the husband.

It is narrated from Imām °Alī (as): “When any of you wants to sleep with his wife, he must not rush her for indeed women have needs (too).”10

It is important for the husband to be aware that a woman’s sexual desire takes longer to express itself, but once it is elicited, is very strong, whereas a man is quickly aroused and also can quickly be satisfied.

Lastly, it is interesting to note that the importance placed by Islam on the satisfaction of both man and woman, is a clear indicator of the justice and fairness of Allāh (SwT). Indeed, it is repeatedly stated in the Noble Qur`an that man and woman were created from a single soul11 , and this is just one example of this.

Recommended Acts

There are no specific rules for sexual intercourse; whatever is mutually pleasing is right, and likewise, whatever is mutually displeasing should be avoided; the only exception to this rule is what the Sharī°ah clearly forbids. However, there are several recommended acts that, if followed, will inevitably lead to a more pleasurable experience.

Before Intercourse

1. Brush your teeth and chew pleasant-smelling things in order to remove any smells in the mouth. Likewise, try not to eat unpleasant smelling foods prior to intercourse either, such as onions and garlic.

2. Ensure you smell pleasant - the freshest smell is the one after a shower or a quick wash, and the worst smell is that of sweat! Women in particular are sensitive to smell.

Use of perfumes, oils and the like are recommended, although it is important to note that it is better to use natural substances that have been recommended in Islam as they lack chemical ingredients that may cause damage to the body.

In particular, kohl has been recommended for women. It is narrated from Imām al-Bāqir (as): “To put collyrium (kohl) round the eyes gives the mouth a good smell, and makes the eye lashes strong and increases the power of sexual intercourse.”12

It is also narrated from Imām as-Ŝādiq (as): “To put collyrium (kohl) in the evenings is beneficial to the eyes and during the day it is Sunnah.”13

NOTE: Althought the traditions recommend the usage of kohl, they do not condone its usage in places where it can be seen by men and can be a source of attraction.

Foreplay

Importance of Foreplay

As highlighted earlier, satisfying one’s wife is very important and engaging in sexual intercourse quickly and hastily is not the correct way. There is an average difference of eight minutes between the time a man and a woman reach climax; a man usually takes two minutes to reach climax and a woman takes ten minutes to reach climax. Therefore, in order to fully satisfy his wife, a man should caress her and engage in foreplay so that both partners reach climax at the same time.

Islam greatly stresses the importance of foreplay, as indicated by the traditions below.

It is narrated from the Prophet (S): “Do not engage in sexual intercourse with your wife like hens; rather, firstly engage in foreplay with your wife and flirt with her and then make love to her.”14

It is also narrated from the Prophet (S): “All play and games are futile except for three: Horse riding, archery and foreplay with your wife, and these three are correct.”15

It is narrated from Imām °Alī (as): “Whoever wants to get close to his wife must not be hasty, because women before engaging in the act of love making must be engaged in foreplay so that they are ready for making love to.”16

It is narrated from Imām as-Ŝādiq (as): “The Angels of Allāh and those who are witnesses over all the actions of man are watching them in every state except at the time of horse riding competitions and the time that a man engages in foreplay with his wife before engaging in sexual intercourse.”17

Method of Foreplay

There are very few restrictions to the methods used in foreplay; kissing, cuddling, etc. are all allowed. Below are some tradition pertaining to specific methods:

a. Caressing the breasts

It is narrated from Imām al-Riďā (as): “Do not engage in sexual intercourse unless you engage in foreplay, and play with her a lot and caress her breasts, and if you do this she will be overcome by passion (and excited to the full pitch) and her water will collect. This is so that the emission of the watery juices shoots off from the breasts and passion becomes evident from her face and her eyes and that she desires you in the same way you desire her.”18

b. Oral sex

Imām al-Kādhim (as) was asked: “Is there a problem if a person kisses the private part of his wife?” The Imām responded: “There is no problem.”19

NOTE: Though masturbation (i.e., self-stimulation of one’s own sexual organ until emission of semen or orgasm) is not allowed, in the case of married persons there is no problem if the wife stimulates her husband’s penis until the emission of semen, or the husband stimulates his wife’s vagina until orgasm. This is allowed because it does not come under “self-stimulation”; it is stimulation by a lawful partner.

c. Other

It was asked of Imām as-Ŝādiq (as): “If someone undresses his wife (and makes her naked) and looks at her, is there a problem?” He replied: “There is no problem, is there any better pleasure than this that exists?” Again a question was asked: “Is there any problem if a husband plays with the private part of his wife?” The Imām replied: “There is no problem, provided that he doesn’t use anything other than his own body parts (i.e. nothing external).” Again it was asked: “Is there a problem performing sexual intercourse in water?” Imām replied: “There is no problem.”20

NOTE: The above tradition highlights the restriction of use of foreign objects

After Intercourse

1. It is mustaĥab that Ghusl al-Janābat should be performed soon after sexual intercourse, and the sooner it is performed the better. Also, if one would like to have sexual intercourse more than once in one night, it is better that after every time, they perform Ghusl. However, if this is not feasible, it is recommended that one should do Wuďū before every act.21

2. Immediately after completing the act of intercourse, the husband should perform the Ghusl and at that very moment consume a portion of bee wax (reputed to heal all sorts of wounds especially fractures) mixed with honey and water or mixed with pure honey, as this will replace and compensate for the lost fluids.22

3. If a man’s virility strength quickly ceases after intercourse, he should keep himself warm and sleep.23

4. The husband and wife should both use separate towels to clean themselves. It is narrated from the Prophet (S)  that if only one towel is used, this leads to enmity and separation between the two.24

Acts not Recommended

Makrūh [Discouraged] acts

1. Anal intercourse

25

Anal intercourse is permissible with the consent of the wife; however, it is a strongly disliked act.

Zaid ibne Shabith narrates that a person asked Imām °Alī (as): “Can you get close to a woman from her behind?” Imām °Alī (as) replied: “Be down with you! Allāh lowers you by this means (of entering a lady). Have you not heard the words of your Lord that is narrated from Lut who said to his community: “What! Do you commit an outrage none in the world ever committed before you?’”26 and27

There are some who justify this act with the following verse of the Qur`an:

“Your women are a tillage for you, so come to your tillage whenever you like.”28

However, Imām as-Ŝādiq (as), in his tafsir of the above verse of the Noble Qur`an narrates that: “The intention of this verse is that sexual intercourse should be performed from the front, for the reason that the wife in this verse has been compared to tillage (a cultivated land) that gives produce (from the top of the land), which is (just like) the front of the wife because this is from where (children) come into existence and into this world.”29

Abū Baŝīr narrates that he asked Imām (as) what the ruling is of someone who gets close to his wife from the back. The Imām considered this act unacceptable and said: “Stay away from the back of the wife and the meaning of the Noble verse of Surat al-Baqarah (above) is not that you can enter the wife from wherever you want, but rather (it is that you should) perform sexual intercourse, and therefore the meaning of the verse is that get close to your wife at whatever time that you want to.”30

2. Having Qur`an or the Dhikr of Allāh (SwT) on you

It is narrated from °Alī, the son of Imām as-Ŝādiq (as): I asked my brother Imām Kādhim (as): “Can a man have sexual intercourse and go to the bathroom when he has with him a ring on his hand with the dhikr of Allāh (SwT) or a verse of the Qur`an written on it?” Imām replied: “No (it is Makrūh).”31

3. Making love standing

It is narrated from the Prophet (S): “The husband and wife must not engage in intercourse like two donkeys clinging together, because if it is like this then the Angels of mercy will go far from them and the mercy of Allāh will be taken away from them.”32

4. Making love bare (without a covering)

It is narrated that Muĥammad bin al-Ais asked Imām as-Ŝādiq (as): “Is it permissible to go near my wife naked (i.e. make love naked)?” Imām replied: “No, don’t do such a thing…”33

5. Engaging in sexual intercourse under the sky

It is narrated from the Prophet (S): “Allāh dislikes 24 qualities for you, Oh men, and has prohibited you from them; one of these qualities is sexual intercourse under the sky.”34

6. Engaging in sexual intercourse when others are present (and can hear and/or see) in the house

It is narrated from Imām al-Bāqir (as): “It is Makrūh that a man engages in sexual intercourse with his wife if, as well as them, there is someone else in the house.”35

It is narrated from the Prophet (S): “Obtain three qualities from crows: sexual intercourse secretly, going after sustenance at the beginning of the morning and intelligence and alertness against probable dangers.”36

7. Engaging in sexual intercourse in the presence of a child

It is narrated from Imām °Alī (as): “The Prophet (S) has prohibited that a man goes near his wife (for intercourse) and a child in the crib can see them.”37

It is narrated from Imām al-Bāqir (as): “Stay away from sexual intercourse in a place where there may be a child who is able to see.”38

It is narrated from Imām as-Ŝādiq (as): “Stay away from going to bed (for sexual intercourse) with your wife when a child can see you, as the Prophet strongly knew this act as Makrūh and very indecent.”39

8. Engaging in sexual intercourse on a boat, on the beach40 or on the road

It is narrated in traditions that sexual intercourse on a boat or on the road results in the curses of Allāh (SwT) and the angels being upon you.41

It is narrated in another tradition from Sakūnī that Imām °Alī (as) passed two animals who were engaged in intercourse at a place of traffic (passage). Imām turned away from them. It was asked: “Oh Amir al-Mu’minin, why did you turn away?” The Imām (as) replied: “It is not right that you come close to each other in the path of people like these animal; such an act is prohibited and it must take place where neither man nor woman can see.”42

9. Facing, or having one’s back to, the Qiblah

The Prophet (S) has prohibited sexual intercourse while facing Qiblah, or having one’s back to Qiblah, and has said that if such an act is done, it results in the curses of Allāh (SwT), the angels and all of humanity being on you.43

NOTE: If when you sit up from a lying position, your face is towards Qiblah, this is known as facing the Qiblah, and vice versa.

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

It is narrated from Imām al-Bāqir (as): The Prophet (S) said to women: “Do not prolong your Ŝalāt such that it becomes an excusefor not going to bed (for sexual intercourse) with your husbands.”44

Recommended Times

Obligatory times

1. When there is fear of ĥarām [forbidden]

If one has a fear that he might succumb to his sexual desires and the whisperings of Satan and indulge in ĥarām acts, it is obligatory that they protect themselves from this.45 If one is single, they must get married and thus stay away from any potentially forbidden acts.

It is narrated from Ayatullāh Khomeini (ra): “It is obligatory that one who, because of not having a wife will fall into ĥarām, get married.”46

2. Once every four months47

One must have sexual intercourse with his youthful wife at least once in 4 months. This is one of the conjugal rights of the wife and the obligation stays in force unless it either is harmful to him, involves unusually more effort, the wife waives her right or such a prior stipulation was made at the time of nikah by the husband. It makes no difference whether the husband is away on a journey or present.

Safwān bin Yahyā asked Imām al-Riďā (as): “A man has a young wife and hasn’t come close to her for months, even a year. It is not because he wants to trouble her (by staying away), but rather a calamity has befallen them. Is this counted as a sin?” Imām replied: “If he leaves her for four months, it is counted as a sin.”48

Mustaĥab (Recommended) times

Sexual intercourse, if engaged in a permissible manner, is always mustaĥab. However, there are certain times when it is more recommended:

1. When a women desires it from her husband.49

2. When one is attracted to another woman.

It is narrated from Imām as-Ŝādiq (as): “Any person that sees a woman and is attracted to her must go to his wife and engage in sexual intercourse with her, because that which the other woman has, the wife also has, and one must not give Satan a way into one’s heart. And if one does not have a wife, he must pray a two Rak°at Ŝalāt, praise Allāh a lot, recite Ŝalawāt on the Prophet and his Ahlul Bayt, and request Allāh to grant him a believing and religious wife and that He makes him needless from the forbidden.”50

Times not Recommended

Harām (Forbidden) times

1. During menstruation (ĥaydh)51 :

Allāh (SwT) states in Surat Baqarah, Verse 222:

      وَيَسْأَلُونَكَ عَنِ الْمَحِيضِ قُلْ هُوَ أَذىً فَاعْتَزِلُوا النِّسَآءَ فِي الْمَحِيضِ وَلاَ تَقْرَبُوهُنَّ حَتَّى يَطْهُرْنَ

“They ask you concerning (intercourse during) menses. Say, “It is hurtful.” So keep away from wives during the menses, and do not approach them till they are clean.”

If a person who is engaged in sexual intercourse with his wife discovers that her period has begun, then he should immediately withdraw from her.

During the period of ĥaydh, other acts besides sexual intercourse can be performed, as indicated by tradition below:

Mu°āwiyah bin °Umar narrates that he asked Imām as-Ŝādiq (as): “What is permissible for a man when a woman is in the state of ĥaydh?” The Imām replied: “Other than the private parts (i.e. the rest of the body except for her private parts).”52

Imrān bin Qanzalī narrates that he asked Imām as-Ŝādiq (as): “How can a man benefit from a lady that is in the state of ĥaydh?” The Imām replied:”The two thighs (of the lady).”53

However, although the rest of the body of the woman (apart from the private parts) are permitted for the husband, the area from the navel to the knees is Makrūh (not recommended)54 ; therefore, it is more advisable that the husband avoid these parts as well.

It is important to note that it is not recommended to engage in sexual intercourse after the end of ĥaydh and before the Ghusl of ĥaydh. However, if it is necessary, a woman should wash herself first.55 Allāh (SwT) mentions this in the continuation of the above verse:

      فَإِذَا تَطَهَّرْنَ فَأْتُوهُنَّ مِنْ حَيْثُ أَمَرَكُمُ اللٌّهُ

“And when they become clean, go into them as Allāh has commanded you.”

2. During Nifās.56

3. During fasting in the month of Ramaďān.57

4. During the state of Iĥrām and before reciting Ŝalāt of Ťawaf al-Nisā.58

5. When it may cause serious harm to either husband or wife. Sexual intercourse is permissible if it does not cause serious harm.59

Makrūh (Undesirable) times

1. In the state of Iĥtilām

It is narrated from the Prophet (S): “It is Makrūh that a man who has become muĥtalim (i.e. become in the state of janābat during his sleep), goes to his wife (to perform intercourse) in this state, unless he does Ghusl for his iĥtilām.”60

2. When travelling and there is a possibility of lack of water

It is narrated from Ishāq bin °Ammār: I asked Imām as-Ŝādiq (as): “A man is accompanied by his wife whilst travelling, but he has not obtained any water to perform Ghusl. Can he go to bed with his wife?” Imām replied: “I don’t like it if he does that and it is Makrūh, unless he is scared that if he doesn’t get close to what his permissible for him, he will fall into the forbidden.”61

It is narrated from Imām al-Kādhim (as): “I don’t like it when a person travelling who doesn’t have water engages in sexual intercourse, unless he has fear of harm.”62

(In such cases, as per the fiqh rules, one is able to do tayammum instead of Ghusl in order to pray)

3. The night of a lunar eclipse and day of a solar eclipse

One evening the Prophet (S) was next to one of his wives and on that evening an eclipse occurred, and nothing occurred between them. The wife of the Prophet (S) said: “Were you unhappy with me the whole evening?” The Prophet (S) replied: “What are you saying, this evening was the eve of a lunar eclipse and I know it to be Makrūh that I should get pleasure on this evening, because Allāh (SwT) reproaches a group that become heedless and inattentive to His proofs and signs, and He has described them in the following way: “Were they to see a fragment falling from the sky, they would say, “A cumulous cloud.”“63 and64

4. Between the Subĥ as-Ŝādiq (Adhān of Salāt al-Fajr) and sunrise and between sunset until the redness of the sky has gone.

It is narrated from Imām as-Ŝādiq (as): “Becoming junub during redness of the sun rising and the redness of the sunset is Makrūh.”65

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

It is narrated from Imām al-Bāqir (as): “One who doesn’t leave play and pleasure at the time when the signs of Allāh (SwT) are apparent is from those people who have taken the signs of Allāh (SwT) to be a mockery.”66

Healthy Body

A healthy body allows for a healthy sex life. Several acts have been recommended in Islam and if these instructions are acted upon, they will result in a healthy and fresh body.

Recommended acts67

1. Travelling.

2. Fasting.

3. Eating 21 red raisins on an empty stomach.

4. Drinking rain water68 .

5. Praying Ŝalāt al-Layl.

6. Washing the hands before and after eating.

7. Discharging at the time of needing the toilet.

8. Washing the feet with cold water after having a bath.

9. Protecting the body from the cold in the autumn season but not protecting it from the cold in the spring season (i.e. wearing heavy clothing in autumn and light clothing in spring).

10. Getting a suitable amount of rest.

11. Eating aniseed and dates.

12. Chewing your food well.

13. Eating food only when hungry and refraining from eating when you are full.

14. Eating a moderate amount and therefore, drinking a moderate amount.

Use of massage oils69

In particular, massaging oil is very beneficial for a healthy body as well as sexual desire, so much so that the Imāms (as) have narrated traditions on this:

It is narrated from Imām °Alī (as): “To anoint the body with massage oil softens the skin, improves the mood, makes the flowing of water and fluids in the body easy, eliminates roughness, ruggedness, bad health and tightness of earning and brings light to the face.”70

It is narrated from Imām al-Bāqir (as): “To anoint the body with massage oil in the evening is the cause of circulation in the blood vessels and (this) revitalises the skin complexion and enlightens the face.”

It is narrated from Imām as-Ŝādiq (as): “At least, once a month, or once or twice a week, apply oil to your body. However, if ladies are able to, they must try and apply oil to their body every day.”

The following oils have been recommended

1. Violet Oil

It is narrated from Imām as-Ŝādiq (as): “Violet oil is oil of goodness: massage it on your body so that it eliminates head and eye aches.”

A man fell on the ground from his camel, and when water started coming out from his nose, Imām as-Ŝādiq (as)  said to him: “Pour violet oil on it.” When the man did this, he was cured and became well. After that the Imām related: “Violet oil in winter is warm and in the summer it is cool71 …if the people understood the benefits of this oil, they would drink a lot of it; this oil gets rid of pains and heals the nose.”

2. Willow (Catkin) Oil

A man came to Imām as-Ŝādiq (as) and complained about cracked hands and legs. Imām told him: “Get some cotton, soak it with willow oil and put it on the centre (of the crack), or put the oil straight onto the centre (of the crack).” When the person performed this act, the pain disappeared.

3. Lily Oil

It is narrated from Imām as-Ŝādiq (as): “Lily oil has cures for70 aches, and it is better if it is white lily, which is also known as Arabian Jasmine.”

4. Olive Oil

If olive oil is mixed with honey and drunk instead of water for three days, it increases the sexual strength. If olive oil is rubbed in hair, it prevents it from falling or going white.

It is narrated from Imām as-Ŝādiq (as): “Eating olive oil increases the sperm and sexual capability.”72

It is narrated from the Prophet (S): “Definitely eat olive oil because this medicine cures bile, does away with phlegm, strengthens nerves, heals pains, makes the akhlāq good, makes the mouth good-smelling and takes away a person’s grief.”73

It is also narrated from the Prophet (S): “Eat olive oil and rub it on the body, as it is from a blessed tree.”74

It is also narrated from the Prophet (S): “Any person who drinks olive oil and massages it on the body, Satan will not come near him for 40 mornings.”

5. Others

A man and a woman who would like to increase their level of sexual activity, but do not know what they must do, and likewise people that would like to derive more sexual pleasure, should use massage oils like Arabian Jasmin oil, coconut oil, violet oil and olive oil.75

Things that causes harm to the body with respect to sexual intercourse

1. Sexual intercourse at the beginning of the night, whether in summer or winter, causes harm to the body because the stomach and blood vessels are usually full at this time. Intercourse can lead to colic, paralysis (of the face), gout, stones and distillation of urine, hernia and weakness of eyes.76

Therefore, engaging in sexual intercourse at the end of the evening is more recommended for the maintenance of a healthy body, as it is more likely that one will not have a full stomach.

2. Likewise, sexual intercourse at any time with a full stomach is harmful. It is narrated from Imām as-Ŝādiq (as): “Three things damage the body of a person and these include: going to have a bath with a full stomach, engaging in sexual intercourse with your spouse with a full stomach, and engaging in intercourse with old women, decrepit and advanced in age.”77

3. Repetitive prevention of ejaculation can also lead to difficulties for men, as well as for women.78

Strengthening and Weakening Sexual Desire

Things that increase sexual desire79

1. Carrots

2. Onions

3. Meat

4. Eggs

5. Melon

6. Fresh pomegranate

7. Fresh milk

8. Sweet grapes

9. Wheat oil

10. Extract of the centre of a date.

11. Wearing of yellow shoes.

12. Applying massage oil to the body.

13. Applying collyrium (kohl) to the eyes.

Things that renew and charge sexual desire80

1. Honey

2. Walnuts

3. Dates

4. Bananas

Things that reduce sexual desire81

1. Taking a bath with cold water.

2. Not eating dinner.

It is narrated from Imām al-Kādhim (as): “If people are modest when eating their food (i.e. don’t over-eat or under-eat), their bodies will always stay healthy; and never leave out dinner even if it means eating torn bits of dry bread because it is a cause of strength of the body and strength of sexual intercourse.”82

Notes

1. Wasāil ash-Shī~a, vol. 20, pg. 23, no. 24927

2. Nikah literally means sexual intercourse.

3. Wasāil ash-Shī~a, vol. 20, pg. 23, no. 24929

4. Ibid., vol. 20, pg. 109, no. 25163

5. Ibid., vol. 20, pg. 109, no. 25163

6. Ibid., vol. 20, pg. 241, no. 25537

7. Ibid., vol. 20, pg. 107, no. 25158

8. Nikah literally means sexual intercourse.

9. Wasāil ash-Shī~a, vol. 20, pg. 106, no. 25157

10. Ibid., vol. 20, pg. 118, no. 25184

11. Sūrat al-Nisā, Verse 1; Sūrat al-Zumar, Verse 5, Sūrat Luqmān, Verse 28; Sūrat Naĥl, Verse 72

12. °alliyatul Muttaqīn, pg. 91

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

14. °alliyatul Muttaqīn, pg. 110

15. Wasāil ash-Shī~a, vol. 20, pg. 118, no. 25186

16. °alliyatul Muttaqīn, pg. 115

17. Ibid., vol. 20, pg. 188, no. 25185

18. Mustadrak al-Wasāil, vol. 2, pg. 545

19. Niyāzhā wa Rawābith Jinsī was Zanāshuī, pg. 55

20. °alliyatul Muttaqīn, pg. 111

21. Niyāzhā wa Rawābith Jinsī was Zanāshuī, pg. 52

22. Tib wa Behdāsht, pg. 300

23. Niyāzhā wa Rawābith Jinsī was Zanāshuī, pg. 24

24. °alliyatul Muttaqīn, pg. 112

25. Confirmed with the office of Ayatullāh Sīstānī, Qom.

26. Sūrat al-A~rāf, Verse 80

27. Wasāil ash-Shī~a, vol. 20, pg. 144, no. 25258

28. Sūrat al-Baqarah, Verse 223

29. Wasāil ash-Shī~a, vol. 20, pg. 134, no. 25253

30. Ibid., vol. 20, pg. 147, no. 25266

31. Ibid., vol. 20, pg. 148, no. 25271

32. Ibid., vol. 20, pg. 120, no. 25190

33. Ibid., vol. 20, pg. 137, no. 25238; pg. 138, no. 25239

34. Niyāzhā wa Rawābith Jinsī was Zanāshuī, pg. 61

35. Wasāil ash-Shī~a, vol. 12, pg. 380, no. 16565

36. Ibid., vol. 20, pg. 133, no. 25227

37. Ibid., vol. 12, pg. 382, no. 16568

38. Ibid., vol. 20, pg. 134, no. 25229

39. Ibid., vol. 20, pg. 132, no. 25222

40. Ibid., vol. 20, pg. 137, no. 25238; pg. 138, no. 25239

41. Ibid., vol. 20, pg. 138, no. 25240

42. Ibid., vol. 20, pg. 133, no. 25226

43. Ibid., vol. 20, pg. 138, no. 25240

44. Ibid., vol. 20, pg. 164, no. 25317

45. Confirmed with the office of Ayatullāh Sīstānī, Qom

46. Niyāzhā wa Rawābith Jinsī was Zanāshuī, pg. 71

47. Islamic Laws, Rule 2427

48. Wasāil ash-Shī~a, vol. 21, pg. 458, no. 27573

49. Niyāzhā wa Rawābith Jinsī was Zanāshuī, pg. 71

50. Ibid., pg. 48-49

51. Islamic Laws, Rule 456

52. Wasāil ash-Shī~a, vol. 2, pg. 321, no. 2249

53. Ibid., vol. 2, pg. 322, no. 2254

54. °alliyatul Muttaqīn, pg. 109

55. Niyāzhā wa Rawābith Jinsī was Zanāshuī, pg. 72

56. Islamic Laws, Rule 520

57. Islamic Laws, Rule 1593

58. °ajj Manāsek, Rule 219

59. Confirmed with the office of Ayatullāh Sīstānī, Qom

60. Wasāil ash-Shī~a, vol. 20, pg. 257, no. 25570

61. Ibid., vol. 20, pg. 109, no. 25164

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

63. Sūrat at-±ūr, Verse 44

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

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

66. Wasāil ash-Shī~a, vol. 12, pg. 177, no. 16008

67. Mostly derived from, Gonjhāye Ma~navī, pg. 318

68. This is only recommended in areas where one is sure the rain water is not polluted.

69. Niyāzhā wa Rawābith Jinsī was Zanāshuī, pg. 24-25

70. °alliyatul Muttaqīn, pg. 172

71. This refers to the effect of violet oil on one’s constitution/internal heat.

72. al-Kāfī, vol. 6, pg. 332

73. Makārim al-Akhlāq, pg. 190

74. Biĥār al-Anwār, vol. 66, pg. 182, no. 14

75. Niyāzhā wa Rawābith Jinsī was Zanāshuī, pg. 22

76. Tib wa Behdāsht, pg. 292

77. Mustadrak al-Wasāil, vol. 14, pg. 231, no. 16578

78. Izdawāj Maktab Insān Sāzi, vol. 3, pg. 51

79. Gonjhāye Ma~navī, pg. 318

80. Tib wa Behdāsht, pg. 300

81. Niyāzhā wa Rawābith Jinsī was Zanāshuī, pg. 28

82. Ibid., pg. 43


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