Alhassanain(p) Network for Heritage and Islamic Thought

From Marriage to Parenthood:

The Heavenly Path

The information in this manual is based on the authentic and original sources of the teachings of the Prophet (s) and his Ahlul Bayt (as), on the topics of sexual etiquette between a man and a woman, and the creation of a ‘heavenly’ child

Compiler(s): Abbas and Shaheen Merali

Publisher(s): The Islamic Education Board of the World Federation of Khoja Shia Ithna-Asheri Muslim Communities

Table of Contents

Introduction 6

Note 8

Chapter 1:The Wedding Night 9

Wedding Night A°māl 9

Some Points about the °Aqd & Wedding 10

Some Points for the Bride and Groom 11

The Wedding of Imām °Alī (as) and Haďrat Fāťima (sa) 11

The °Aqd (Marriage Contract) 11

The Wedding 11

Haďrat Khadīja’s (sa) Wish 13

The Wedding Suit 13

Notes 14

Chapter 2: Sexual Etiquette 15

Sexual Etiqutte in Islam 15

Importance of Sexual Relations 15

Importance of Satisfying your Wife 16

Recommended Acts 16

Before Intercourse 17

Foreplay 17

Importance of Foreplay 17

Method of Foreplay 17

a. Caressing the breasts 18

b. Oral sex 18

c. Other 18

After Intercourse 18

Acts not Recommended 19

Makrūh [Discouraged] acts 19

1. Anal intercourse 19

2. Having Qur`an or the Dhikr of Allāh (SwT) on you 19

3. Making love standing 19

5. Engaging in sexual intercourse under the sky 20

6. Engaging in sexual intercourse when others are present (and can hear and/or see) in the house 20

7. Engaging in sexual intercourse in the presence of a child 20

8. Engaging in sexual intercourse on a boat, on the beach40 or on the road 20

9. Facing, or having one’s back to, the Qiblah 20

10. Refusing to have sexual intercourse (for various reasons) 20

Recommended Times 21

Obligatory times 21

Mustaĥab (Recommended) times 21

Times not Recommended 21

Harām (Forbidden) times 21

Makrūh (Undesirable) times 22

1. In the state of Iĥtilām 22

2. When travelling and there is a possibility of lack of water 22

3. The night of a lunar eclipse and day of a solar eclipse 23

Healthy Body 23

The following oils have been recommended 24

1. Violet Oil 24

2. Willow (Catkin) Oil 24

3. Lily Oil 24

4. Olive Oil 24

5. Others 25

Things that causes harm to the body with respect to sexual intercourse 25

Strengthening and Weakening Sexual Desire 25

Notes 26

Chapter 3: Important Fiqh Rules 1, For Married Couples 28

State of Janābat 28

Ghusl al-Janābat 29

Times when Ghusl al-Janābat becomes obligatory 29

Times when Ghusl al-Janābat does not become obligatory 29

Important rules of Ghusl 29

Tayammum 30

Times when tayammum can be performed instead of Ghusl 30

1. When it is not possible to obtain sufficient water to perform Ghusl 30

2. When it is almost qaďā time 30

3. Danger to health 30

Important points relating to tayammum 31

Making things ritually clean that are stained by Semen 31

Clothing or Bed Sheets 31

a. Using running water 32

b. Using washing machines 32

A Mattress 32

a. Using running water 32

Step 1: Removing the najāsat 33

Step 2: Pouring water less than kurr 33

The Body 33

Notes 34

Chapter 4: Family Planning 35

Family Planning in Islam 35

Family Planning in Islam 35

Methods of Contraception 35

Permissible Methods 35

1. Oral Contraceptives 35

2. Depo-Provera 36

4. Barrier Devices 36

5. Abstinence during fertile period 36

6. Withdrawal (Coitus Interruptus): 36

7. Sterilization 37

Prohibited Methods 37

Consent between husband and wife 37

Abortion 38

Indemnity 39

Notes 40

Chapter 5: Conception 41

Recommended Foods 41

1. Chichory 41

2. Pomegranate 41

3. Qawoot 41

4. Quince 41

Recommended Acts 42

State of mind 42

State of body 43

Protection from Satan 43

Acts not Recommended 45

Makrūh acts 45

Recommended Times 46

Mustaĥab times 46

Times not Recommended 46

Harām times 46

Makrūh times 47

Planning Pregnancies 47

Notes 48

Chapter 6: Pregnancy 50

The Creation of a Child According to the Qur`an 50

Importance of Motherhood and Pregnancy 52

Responsibilities during Pregnancy 54

Recommended Foods 56

1. Breast of animal meat 56

2. Chicory 56

3. Dates 56

4. Fig 57

5. Makka Ubani 57

6. Olive oil 57

7. Pomegranate 57

8. Qawoot 57

9. Quince 57

10. Watermelon 58

11. Various other things 58

Properties of some of the above-mentioned foods 58

Recommended Acts 59

Recommended Supplications 63

Qur`anic supplications for righteous children 64

Notes 67

Chapter 7: Delivery 69

Recommended Acts 69

Notes 69

Chapter 8: After Delivery 70

Recommended Foods 70

Recommended Acts 70

1. Acceptance of the child, whether boy or girl 70

2. Recitation of Adhān and Iqāmah 71

3. Clothes of the child 71

4. Ghusl 71

5. Shaving the hair 71

6. °Aqīqah 72

7. Circumcision of boys 72

8. Walīmah 73

9. Piercing the ears 73

°Aqīqah - A Closer Look 73

Importance of carrying out °Aqīqah 73

Recommended Method of congratulating one on the Birth of a Child 76

Naming the Child 76

Importance of naming the child 76

When to name the child 77

Recommended names 77

Names not recommended 78

Notes 78

Chapter 9: Breastfeeding 80

Food for the Newborn Child 80

Three Examples 80

Reward of Breastfeeding 81

Importance of Breast Milk 81

Recommended Time Period of Breastfeeding 82

Weaning 84

Notes 85

Chapter 10: Important Fiqh Rules 2 , For Mothers 86

Nifās 86

What is Nifās? 86

How long does Nifās last? 86

Notes 88

Chapter 11: Raising Children 89

40 Akhlāq Points on Interacting with your Child 89

Some useful points to be noted 90

The spoilt children themselves face two types of problems 91

14 Ways to Instil the Love of the Ahlul Bayt (as) in your Children 96

Memorisation of the Noble Qur`an 98

Notes 99

Bibliography 101

Introduction

    بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ

In the Name of Allāh (SwT), the Beneficent, the Merciful

Only when we ponder and reflect on the guidance and traditions narrated to us by the Prophet (S) and his Ahlul Bayt (as), do we realise the treasures they have left behind for us. These pearls of wisdom light the path to Heaven by providing us with advice and knowledge at every step in our lives.

Unfortunately, the majority of these treasures are only available in Arabic and Farsi, leaving English-only readers with just a fraction of what is available, thus forcing them to rely on solely secular information to fill this gap.

Two of these treasures are the Islamic teachings of sexual etiquette between a man and a woman, and the creation of a ‘heavenly’ child. This information has therefore been translated from various Farsi texts and compiled into this manual. It is our hope that this will provide the English reader with an Islamic manual to be incorporated and utilised side by side with all the other information available, allowing one to not only receive its benefits in this world, but to bring one closer to Allāh (SwT) and heaven.

The information in this manual is based on the authentic and original sources of the teachings of the Prophet (S) and his Ahlul Bayt (as). Wherever possible, traditions from these Noble persons have been included to highlight the strong Islamic basis behind the recommendations made, as well as to encourage the reader to become familiar with the words of our leaders in Islam. In addition the inclusion of these traditions highlights the importance Islam places on every single aspect of our lives, never leaving us without guidance at any stage.

At this stage it is necessary to mention that it is possible that the Ahlul Bayt (as) have narrated these traditions at a specific time, place or situation, which information unfortunately has not reached us. We have tried our best to bring the tradition to you as narrated in the sources, in order that they may be useful and beneficial.

This manual begins with a discussion about the wedding night, including the A°māl that have been recommended for this night, allowing the bride and groom to start this stage of their life in the best possible way. This is then followed by sexual etiquettes and its importance in Islam, as well as recommendations for the acts and times in which a sexual union is particularly advisable or not.

A section on important fiqh rules laying out essential information in a simple manner follows. All the fiqh rules are in accordance with Ayatullāh al-°Uzmā Sayyid °Alī al-°Husainī as-Sīstānī. Muqallidīn of other mujtahids are recommended to refer to their own Risālah for these sections.

With respect to sexual etiquette, family planning and the conception period, Islamic recommendations have been highlighted with regards to foods, acts and times, preparing the ground for the making of a righteous and beautiful child, insha-Allāh.

Once pregnant, both the mother and father need to be aware of their roles and responsibilities, allowing them to fulfil these in the best manner possible. Once again, recommendations for foods, acts and supplications have been outlined, to begin the nourishing and fostering of the child from these early stages in the womb.

Recommended acts for a safe and easy delivery and for the period immediately after delivery are then discussed, continuing on to breastfeeding, which is known as one of the rights of a child. This is then followed by some additional important fiqh rules for the mother, dealing mainly with the issue of Nifās (the blood seen by the mother after childbirth).

Last but definitely not least, this work closes with a chapter on raising children, including 40 Akhlāqī points on interacting with your child, instilling the love of the Ahlul Bayt (as) in them and tips on memorisation of the Qur`an for both parent and child. This section is filled with important and interesting information that if adhered to, can only serve to have a positive and beneficial impact on the child.

It is necessary to mention certain points that may crop up in the reader’s mind when going through the vast amount of information available. Firstly, certain recommendations may seem very specific and narrow, such as that of the times when one should and should not conceive; however, it is essential to remember that Islam is not a difficult religion, and these recommendations are not there to impose unnecessary restrictions on us.

Rather, these recommendations are placed there for our benefit, by a Creator who knows us better than we know ourselves. A little effort on our part will have long term consequences that we may not even be aware of. Indeed, it is important to note that the majority of the recommendations are just that, recommendations. All we have to do is to approach this with the right niyyat, ensure that the obligatory acts are performed and try our best with the rest, and insh-Allāh, He will guide us the rest of the way.

Secondly, Muslim women in particular have an added responsibility during pregnancy and beyond, as not only do the medical factors and advice have to be adhered to, but the spiritual factors too. This is especially hard if the pregnancy is a difficult one. Once again, one must keep in mind that the benefits outweigh the costs.

Additionally, it is not necessary that every single recommended act be carried out; rather a mother must see what is most suitable to her timetable and carry out what she can to the best of her abilities, and leave the rest to Allāh (SwT), who is All-Knowing. This is especially pertinent considering that the recommendations will only have the desired effect if carried out with a calm and peaceful soul, rather than one with worry and stress.

Indeed, in all aspects of life, Islam has given importance to the ‘middle path’ and forbidden extremes. Likewise, it is wise to remember that the recommendations in this manual each have their time and place, and should not be overly indulged in, nor completely ignored. For example, one of the recommendations for a beautiful child is that the father should eat pomegranate; however, this does not mean that the father should make pomegranate his only fruit, and even substitute it for his main meals as this is harmful and dangerous.

It is only when the middle path is treaded upon that the inner, spiritual benefits of these recommendation come into play and affect our lives.

In closing, for a comprehensive approach to these areas, we would like to recommend that this manual be read and incorporated side by side with the supplications in A Mother’s Prayer1 by Saleem Bhimji and Arifa Hudda.

We would like to thank all those who contributed to this manual in one way or the other, and supported it throughout. May Allāh (SwT) reward you for everything.

Lastly, we ask for your forgiveness if there are any shortcomings or errors in this manual; please let us know and insha-Allāh, we shall try to improve it for future readers. Any other comments or suggestions would also be welcome.

When using this manual, please remember our families in your Du°ās, and all Marhumeen with a Surat al-Fātiĥah.

We humbly pray to Allāh (SwT) to accept this effort, and if accepted, we present it to Haďrat Ma°ŝūmah (sa), in whose Noble neighbourhood we completed this work, and our Noble Imām of the time, Imām Mahdī (aj).

“All Praise belongs to Allāh, Lord of all the Worlds.”

Abbas and Shaheen Merali

1st July, 2005

The Noble City of Qom

Note

1. This book can be purchased from the Islamic Humanitarian Service at www.al-haqq.com. To contact the authors, you can email them at iph@iph.ca.

Hadith 21 to 30

Hadīth No. 21

عن عمرو بن ذي مر وزيد بن أرقم رضي الله عنهما، قالا: خطب رسول الله صلى الله عليه وآله وسلم يوم غدير خم، فقال: من كنت مولاه فعلي مولاه، اللهم! وال من والاه، وعاد من عاداه، وانصر من نصره، وأعن من أعانه.

“‘Amr bin Dhī Mur (RA) and Zayd bin Arqam (RA) have narrated that the Prophet (SAW) delivered an address on the day of Ghadīr Khum. He said: One who has me as his master has ‘Alī as his master. O Allāh! Be his friend who befriends him and be his enemy who is his enemy, and help him who helps him and assist him who assists him.”[21]

Hadīth No. 22

Exegetes andhadīth -scholars have described the following narration in the mode of revelation of the verse:

اليَوْمَ أكْمَلتُ لكُمْ دِيْنَكُمْ.

Today, I have perfected your religion for you. [22]

عن أبي هريرة رضي الله عنه، قال: من صام يوم ثمان عشرة من ذي الحجة، كتب له صيام ستين شهرا، وهو يوم غدير خم لما أخذ النبي صلى الله عليه وآله وسلم بيد علي بن أبي طالب رضي الله عنه، فقال: ألست ولي المؤمنين؟ قالوا: بلى، يا رسول الله. قال: من كنت مولاه فعلي مولاه. فقال عمر بن الخطاب رضي الله عنه: بخ بخ لك يا ابن أبي طالب! أصبحت مولاي ومولى كل مسلم، فأنزل الله: {اليَوْمَ أكْمَلتُ لكُمْ دِيْنَكُمْ}.

“Abū Hurayrah (RA) has narrated that one who fasted on 18 Dhul-hijjah will receive a reward equal to 60 months of fasting. This was the day of Ghadīr Khum when the Prophet (SAW), holding ‘Alī bin Abī Tālib’s hand, said: Am I not the guardian of the believers? They said: why not, O messenger of Allāh! He said: One who has me as his master has ‘Alī as his master. At this ‘Umar bin al-Khattāb (RA) said: congratulations! O Ibn Abī Tālib! You are my master and (the master of) every Muslim. (On this occasion) Allāh revealed this verse: Today, I have perfected your religion for you.”[23]

Hadīth No. 23

Imām Rāzī comments on the mode of revelation of this verse:

يَاأيُّهَا الرَّسُوْلُ بَلِّغْ مَآ أنْزِلَ إلَيْكَ مِنْ رَّبِّكَ.

(O (honoured) Messenger! Whatever has been revealed to you from your Lord, convey (it all to the people). [24]

نزلت الآية في فضل علي بن أبي طالب عليه السلام، ولما نزلت هذه الآية أخذ بيده، وقال: من كنت مولاه فعلي مولاه، اللهم! وال من والاه، وعاد من عاداه. فلقيه عمر رضي الله عنه، فقال: هنيئا لك يا ابن أبي طالب! أصبحت مولاي ومولى كل مؤمن ومؤمنة.

وهو قول ابن عباس والبراء بن عازب ومحمد بن علي رضي الله عنهم.

“This verse has been revealed to stress ‘Alī’s excellence, and when the verse was revealed, the Prophet (SAW) caught hold of ‘Alī’s hand and said: One who has me as his master has ‘Alī as his master. O Allāh! Be his friend who befriends him, and be his enemy who is his enemy. (Soon) after this, ‘Umar (RA) met him (‘Alī (RA)) and said: O Ibn Abī Tālib! I congratulate you, now you are my (master) and the master of every male and female believer.

“It has been narrated by ‘Abdullāh bin ‘Abbās, Barā’ bin ‘Āzib and Muhammad bin ‘Alī (RA).”[25]

Hadīth No. 24

Most of thehadīth -scholars have described the tradition given below in the mode of revelation of the verse:

إنَّمَا وَلِيُّكُمُ اللهُ وَرَسُوْلُه وَالَّذِيْنَ آمَنُوا الَّذِيْنَ يُقِيْمُوْنَ الصَّلاةَ وَيُؤْتُوْنَ الزَّكَاةَ وَهُمْ رَاكِعُوْنَO

(Surely your (helping) friend is Allāh and His Messenger and (along with them) are the believers who establish prayers, pay zakāh and bow down (in humility before Allāh (SWT)). [26]

عن عمار بن ياسر رضي الله عنه، يقول: وقف على علي بن أبي طالب رضي الله عنه سائل وهو راكع في تطوع، فنزع خاتمه فأعطاه السائل، فأتى رسول الله صلى الله عليه وآله وسلم، فأعلمه ذالك، فنزلت على النبي صلى الله عليه وآله وسلم هذه الآية: {إنَّمَا وَلِيُّكُمُ اللهُ وَرَسُوْله وَالَّذِيْنَ آمَنُوا الَّذِيْنَ يُقِيْمُوْنَ الصَّلاةَ وَيُؤْتُوْنَ الزَّكَاةَ وَهُمْ رَاكِعُوْنَ} فقرأها رسول الله صلى الله عليه وآله وسلم، ثم قال: من كنت مولاه فعلي مولاه، اللهم! وال من والاه، وعاد من عاداه.

“It is narrated by ‘Ammār bin Yāsir (RA) that a beggar came up to ‘Alī (RA) and stood beside him. He was kneeling in prayer. He (the beggar) pulled out his ring and he gave the ring to the beggar. Then ‘Alī (RA) called on the Prophet (SAW) and told him the news. At this occasion, this verse was revealed to him: (Surely your (helping) friend is Allāh and His Messenger and (along with them) are the believers who establish prayers, payzakāh and bow down (in humility before Allāh (SWT)). Allāh’s Messenger (SAW) read out the verse and said: One who has me as his master has ‘Alī as his master. O Allāh! Be his friend who befriends him (‘Alī) and be his enemy who is his enemy.”[27]

Hadīth No. 25

عن عمار بن ياسر رضي الله عنه، قال: قال رسول الله صلى الله عليه وآله وسلم: أوصي من آمن بي وصدقني بولاية علي بن أبي طالب، من تولاه فقد تولاني ومن تولاني فقد تولى الله عز وجل، ومن أحبه فقد أحبني ومن أحبني فقد أحب الله تعالى، ومن أبغضه فقد أبغضني ومن أبغضني فقد أبغض الله عز وجل.

“It is narrated by ‘Ammār bin Yāsir (RA) that the Messenger of Allāh (SAW) said: whoso believed me and endorsed me, I shall pass on to him the legacy of ‘Alī’s spiritual leadership. Anyone who regarded him as his guardian, he regarded me as his guardian, and anyone who regarded me as his guardian, he regarded Allāh (SWT) as his Guardian, and anyone who loved him (‘Alī), he loved me and one who loved me loved Allāh (SWT), and one who bore malice towards him (‘Alī) bore malice towards me and one who bore malice towards me bore malice towards Allāh (SWT).”[28]

Hadīth No. 26

عن علي رضي الله عنه، أن النبي صلى الله عليه وآله وسلم قال يوم غدير خم: من كنت مولاه فعلي مولاه.

“It is narrated by ‘Alī ((RA) himself) that the Prophet (SAW) said on the day of Ghadīr Khum: One who has me as his master has ‘Alī as his master.”[29]

Hadīth No. 27

عن عبد الله بن بريدة الأسلمي رضي الله عنهما، قال: قال النبي صلى الله عليه وآله وسلم: من كنت وليه فإن عليا وليه.

وفي رواية عنه: من كنت وليه فعلي وليه.

“‘Abdullāh bin Buraydah al-Aslamī رضي الله عنهما)) relates that the Prophet (SAW) said: ‘Alī is indeed his guardian whose guardian I am.

“Another tradition is attributed to him (that the Prophet (SAW) said): ‘Alī is his guardian whose guardian I am.”[30]

Hadīth No. 28

The same tradition is narrated by Ibn Buraydah (RA) on the authority of his father in slightly different words that the Prophet (SAW) said:

ما بال أقوام ينتقصون عليا! من ينتقص عليا فقد تنقصني، ومن فارق عليا فقد فارقني، إن عليا مني وأنا منه، خلق من طينتي وخلقت من طينة إبراهيم، وأنا أفضل من إبراهيم، ذرية بعضها من بعض والله سميع عليم، وإنه وليكم من بعدي. فقلت: يا رسول الله! بالصحبة ألا بسطت يدك حتى أبايعك على الإسلام جديدا؟ قال: فما فارقته حتى بايعته على الإسلام.

“What will happen to the people who show rudeness to ‘Alī! (Beware) that anyone who is rude to ‘Alī is rude to me, and anyone who parted from ‘Alī parted from me. Surely ‘Alī is from me and I am from ‘Alī. He has been created from my clay and I have been created from Ibrāhīm’s clay and I have an edge over Ibrāhīm. Some of us are the children of others and Allāh (SWT) hears and knows all these things… And He is the guardian of all of you after me. (Buraydah (RA) describes that) I said: O Messenger of Allāh! Spare some of your time and extend your hand. I want to take the oath of

reaffirming Islam at your hand. And I did not part from him, so much so that I reaffirmed my faith in Islam.”[31]

Hadīth No. 29

عن عمرو بن ميمون رضي الله عنهما، قال ابن عباس رضي الله عنهما: قال (رسول الله صلى الله عليه وآله وسلم): من كنت مولاه فإن مولاه علي.

“‘Amr bin Maymūm رضي الله عنهما)) has attributed it to Ibn ‘Abbās رضي الله عنهما)) that the Messenger of Allāh (SAW) said: Surely one who has me as his master has ‘Alī as his master.”[32]

Hadīth No. 30

(قال رسول الله صلى الله عليه وآله وسلم:) ألا! إن الله وليي وأنا ولي كل مؤمن، من كنت مولاه فعلي مولاه.

“(The Prophet (SAW) said): Beware! Surely Allāh is my guardian and I am the guardian of every believer, (and) one who has me as his master has ‘Alī as his master.”[33]

Refrences

[21]. Tabarānī related it inal-Mu‘jam-ul-kabīr (5:192 # 5059); Haythamī,Majma‘-uz-zawā’id (9:104, 106); Hindī,Kanz-ul-‘ummāl (11:609 # 32946); and Ibn Kathīr inal-Bidāyah wan-nihāyah (4:170).

Nasā’ī has reproduced it inKhasā’is amīr-il-mu’minīn ‘Alī bin Abī Tālib (pp.100,101 # 96) on the authority of ‘Amr Dhī Mur.

[22]. Qur'ān (al-Mā’idah , the Table spread) 5:3.

[23]. Khatīb Baghdādī related it inTārīkh Baghdad (8:290); Wāhidī,Asbāb-un-nuzūl (p.108); Rāzī,at-Tafsīr-ul-kabīr (11:139); Ibn ‘Asākir,Tārīkh Dimashq al-kabīr (45:176,177); Ibn Kathīr,al-Bidāyah wan-nihāyah (5:464); and Tabarānī inal-Mu‘jam-ul-awsat (3:324#).

Ibn ‘Asākir narrated it through Abū Sa‘īd al-Khudrī inTārīkh Dimashq al-kabīr (45:179)

Suyūtī said inad-Durr-ul-manthūr fit-tafsīr bil-ma’thūr (2:259) that the verse (5:3) revealed when the Prophet (SAW) said on the day of Ghadīr Khum:

من كنت مولاه فعلي مولاه.

One who has me as his master has ‘Alī as his master.

[24]. Qur'ān (al-Mā’idah , the Table spread) 5:67.

[25]. Rāzī related the tradition inat-Tafsīr-ul-kabīr (12:49, 50).

Ibn Abī Hātim Rāzī has copied Abū Sa‘īd al-Khudrī’s tradition from ‘Atiyyah al-‘Awfī inTafsīr-ul-Qur'ān-il-‘azīm (4:1172 # 6609) to point out that the verse (5:67) was revealed in praise of ‘Alī bin Abī Tālib (RA).

The following also related the tradition:

i. Wāhidī,Asbāb-un-nuzūl (p. 115).

ii. Suyūtī,ad-Durr-ul-manthūr fit-tafsīr bil-ma’thūr (2:298).

iii. Ālūsī,Rūh-ul-ma‘ānī (6:193).

iv. Shawkānī,Fath-ul-qadīr (2:60).

[26]. Qur'ān (al-Mā’idah , the Table spread) 5:55.

[27]. Tabarānī related it inal-Mu‘jam-ul-awsat (7:129, 130 # 6228),al-Mu‘jam-ul-kabīr (4:174 # 4053; 5:195, 203, 204 # 5068, 5069, 5092, 5097), and inal-Mu‘jam-us-saghīr (1:65).

Ahmad bin Hambal narrated it inal-Musnad (1:119; 4:372); Hākim,al-Mustadrak (3:119, 371 # 4576, 5594); Diyā’ Maqdisī,al-Ahādīth-ul-mukhtārah (2:106, 174 # 480, 553); Haythamī,Majma‘-uz-zawā’id (7:17),Mawārid-uz-zam’ān (p.544 # 2205); Ibn Athīr,Asad-ul-ghābah fī ma‘rifat-is-sahābah (2:362; 3:487); Hindī,Kanz-ul-‘ummāl (11:332, 333 # 31662; 13:104, 169 # 36340, 36511); and Khatīb Baghdādī inTārīkh Baghdad (7:377).

Hindī has written inKanz-ul-‘ummāl (11:609 # 32950): Tabarānī related this tradition from Abū Hurayrah (RA) and twelve Companions (RA), and Imām Ahmad bin Hambal has related it from Abū Ayyūb al-Ansārī (RA) and a larger number of Companions (RA). Hākim has narrated it from ‘Alī (RA) and Talhah (RA) inal-Mustadrak . Imām Ahmad bin Hambal and Tabarānī have related this tradition from ‘Alī, Zayd bin Arqam and thirty Companions (RA). Abū Nu‘aym has copied it from Sa‘d inFadāil-us-sahābah and Khatīb Baghdādī has copied it from Anas (RA).

Khatīb Baghdādī has copied it inTārīkh Baghdad (12:343) from ‘Abdullāh bin ‘Abbās (RA) along with the words:

من كنت مولاه فعلي مولاه.

One who has me as his master has ‘Alī as his master.

[28]. Haythamī has related this tradition from Tabarānīin Majma‘-uz-zawā’id (9:108, 109) and has called its narrators credible (thiqah ); and Hindī copied it inKanz-ul-‘ummāl (11:611 # 32958).

Ibn ‘Asākir narrated it inTārīkh Dimashq al-kabīr (45:181, 182).

[29]. Ahmad bin Hambal related it with a sound chain of authorities inal-Musnad (1:152), andFadā’il-us-sahābah (2:705 # 1206); Ibn Abī ‘Āsim,as-Sunnah (p.604 # 1369); Tabarānī,al-Mu‘jam-ul-awsat (7:448 # 6878); Hindī,Kanz-ul-‘ummāl (13:77, 168 # 32950, 36511); Ibn ‘Asākir,Tārīkh Dimashq al-kabīr (45:161, 162, 163); and Ibn Kathīr inal-Bidāyah wan-nihāyah (4:171).

Haythamī, copying it inMajma‘-uz-zawā’id (9:107), has commented that its narrators are credible ( rijāluhū thiqah ).

[30]. Hākim related it inal-Mustadrak (2:129, 130 # 2589); Ahmad bin Hambal,al-Musnad (5:350, 358, 361); Nasā’ī,Khasā’is amīr-il-mu’minīn ‘Alī bin Abī Tālib (pp. 85, 86 # 77); ‘Abd-ur-Razzāq,al-Musannaf (11:225 # 20388); Ibn Abī Shaybah,al-Musannaf (12:84 # 12181); and Manāwī inFayd-ul-qadīr (6:218).

Hākim is of the view that this tradition is quite compatible with the requirements of Bukhārī and Muslim for asahīh (sound)hadīth , and narrated the tradition through another chain of transmission on the authority of Sa‘d bin ‘Ubaydah (RA) who has relied on the narration of Abū ‘Awānah. He has also narrated it briefly on the authority of Buraydah al-Aslamī (RA) at another place inal-Mustadrak (3:110 # 4578).

Abū Nu‘aym related it briefly with the words -من كنت مولاه فعلي مولاه (one who has me as his master has ‘Alī as his master - inHilyat-ul-awliyā’ wa tabaqāt-ul-asfiyā’ (4:23).

Ibn ‘Asākir related it inTārīkh Dimashq al-kabīr (45:76).

Haythamī copied it inMajma‘-uz-zawā’id (9:108) and said: Bazzar narrated it and its men are those of soundhadīth (rijīluhū sahīh )

Hindī related it briefly with the words - من كنت مولاه فعلي مولاه (one who has me as his master has ‘Alī as his master) - inKanz-ul-‘ummāl (11:602 # 32905).

Hadith 31 to 40

Hadīth No. 31

عن أبي يزيد الأودي عن أبيه، قال: دخل أبو هريرة رضي الله عنه المسجد، فاجتمع إليه الناس، فقام إليه شاب، فقال: أنشدك بالله! أسمعت رسول الله صلى الله عليه وآله وسلم يقول: من كنت مولاه فعلي مولاه، اللهم! وال من والاه، وعاد من عاداه؟ قال: فقال: أشهد أني سمعت رسول الله صلى الله عليه وآله وسلم يقول: من كنت مولاه فعلي مولاه، اللهم! وال من والاه، وعاد من عاداه.

“Abū Yazīd al-Awdī has related it on the authority of his father that (once) Abū Hurayrah (RA) entered the mosque. The people gathered round him. One young man (from among them) stood up and said: I make you swear by Allāh and ask you: Have you heard the Messenger of Allāh (SAW) say that one who has me as his master has ‘Alī as his master. O Allāh! Befriend him who befriends him (‘Alī), and be his enemy who is his enemy. At this he said: I bear witness that I have heard the Messenger of Allāh (SAW) say this: One who has me as his master has ‘Alī as his master. O Allāh! Befriend him who befriends him and be his enemy who is his enemy.”[34]

Hadīth No. 32

عن أبي إسحاق، قال: سمعت سعيد بن وهب رضي الله عنه، قال: نشد علي الناس، فقام خمسة أو ستة من أصحاب النبي صلى الله عليه وآله وسلم، فشهدوا أن رسول الله صلى الله عليه وآله وسلم قال: من كنت مولاه فعلي مولاه.

“Abū Ishāq narrated that he heard Sa‘īd bin Wahb say: ‘Alī (RA) took oath from the people, at which five or six Companions (RA) stood up and bore witness that Allāh’s Messenger (SAW) had said: One who has me as his master has ‘Alī as his master.”[35]

Hadīth No. 33

عن عميرة بن سعد رضي الله عنهما، أنه سمع عليا رضي الله عنه وهو ينشد في الرحبة: من سمع رسول الله صلى الله عليه وآله وسلم يقول: من كنت مولاه فعلي مولاه؟ فقام ستة نفر فشهدوا.

“‘Amīrah bin Sa‘d رضي الله عنهما)) has narrated that he heard ‘Alī (RA) make people swear in an open plain and asked them who had heard the Prophet (SAW) say that who has him as his master has ‘Alī as him master. At this six persons stood up and bore witness to it.”[36]

Hadīth No. 34

عن أبي الطفيل، عن زيد بن أرقم رضي الله عنه، قال: نشد علي الناس: من سمع رسول الله صلى الله عليه وآله وسلم يقول يوم غدير خم: ألستم تعلمون أني أولى بالمؤمنين من أنفسهم؟ قالوا: بلى. قال: فمن كنت مولاه فعلي مولاه، اللهم! وال من والاه، وعاد من عاداه؟ فقام أثنا عشر رجلا فشهدوا بذلك.

“Abū Tufayl narrated it on the authority of Zayd bin Arqam (RA) that ‘Alī (RA) asked people on oath who among them had heard the Messenger of Allāh (SAW) say on the day of Ghadīr Khum: Don’t you know that I am nearer than the lives of the believers? They said: Why not! He said: One who has me as his master has ‘Alī as his master. O Allāh! Befriend him who befriends him (‘Alī) and be his enemy who is his (‘Alī’s) enemy. (At Ali’s conversation,) twelve persons stood up and bore witness to this incident.”[37]

Hadīth No. 35

عن سعيد بن وهب وعن زيد بن يثيع رضي الله عنهما، قالا: نشد علي رضي الله عنه الناس في الرحبة من سمع رسول الله صلى الله عليه وآله وسلم يقول يوم غدير خم إلا قام. قال: فقام من قبل سعيد ستة ومن قبل زيد ستة، فشهدوا أنهم سمعوا رسول الله صلى الله عليه وآله وسلم يقول لعلي رضي الله عنه يوم غدير خم: أليس الله أولى بالمؤمنين؟ قالوا: بلى. قال: اللهم! من كنت مولاه فعلي مولاه، اللهم! وال من والاه، وعاد من عاداه.

‘Sa‘īd bin Wahb and Zayd bin Yuthay‘ رضي الله عنهما)) narrate that ‘Alī (RA) made people swear in an open plain and asked anyone to stand up who had heard the Prophet (SAW) say something on the day of Ghadīr Khum. The narrator says: Six (men) from Sa‘īd’s side and six from Zayd’s side stood up and bore witness that they had heard the Prophet (SAW) say about ‘Alī (RA) on the day of Ghadīr Khum: Is Allāh not nearer than the lives of the believers? The people said: Why not! Then he said: O Allāh! One who has me as his master has ‘Alī as his master. O Allāh! Be you his friend who befriends him (‘Alī), and be his enemy who is his (‘Alī’s) enemy.”[38]

Hadīth No. 36

عن عبد الرحمن بن أبي ليلى، قال: شهدت عليا رضي الله عنه في الرحبة ينشد الناس: أنشد الله! من سمع رسول الله صلى الله عليه وآله وسلم يقول يوم غدير خم: من كنت مولاه فعلي مولاه؟ لما قام فشهد. قال عبد الرحمن: فقام أثنا عشر بدريا كأني أنظر إلى أحدهم، فقالوا: نشهد أنا سمعنا رسول الله صلى الله عليه وآله وسلم يقول يوم غدير خم: ألست أولى بالمؤمنين من أنفسهم، وأزواجي أمهاتهم؟ فقلنا: بلى، يا رسول الله! قال: فمن كنت مولاه فعلي مولاه، اللهم! وال من والاه، وعاد من عاداه.

“‘Abd-ur-Rahmān bin Abī Laylā narrates that I saw ‘Alī (RA) in a vast plain. At that time he was asking people on oath that anyone who had heard the Messenger of Allāh (SAW) say on the day of Ghadīr Khum - one who has me as his master has ‘Alī as his master - should stand up and bear witness. ‘Abd-ur-Rahmān said: At this twelve Badrī[39] Companions (RA) stood up as I am looking at one of them. Those (Badrī Companions) said: We bear witness that we heard the Messenger of Allāh (SAW) say on the day of Ghadīr Khum: Am I not nearer than the lives of the believers and are not my wives their mothers? All of them said: Why not, O Messenger of Allāh! At this he said: One who has me as his master has ‘Alī as his master. O Allāh! Befriend him who befriends him (‘Alī) and be his enemy who is his (‘Alī’s) enemy.”[40]

Hadīth No. 37

عن عمرو بن ذي مر، وسعيد بن وهب، وعن زيد بن يثيع، قالوا: سمعنا عليا رضي الله عنه يقول: نشدت الله رجلا سمع رسول الله صلى الله عليه وآله وسلم يقول يوم غدير خم، لما قام، فقام ثلاثة عشر رجلا فشهدوا أن رسول الله صلى الله عليه وآله وسلم قال: ألست أولى بالمؤمنين من أنفسهم؟ قالوا: بلى، يا رسول الله! قال: فأخذ بيد علي، فقال: من كنت مولاه فهذا مولاه، اللهم! وال من والاه، وعاد من عاداه، وأحب من أحبه، وأبغض من يبغضه، وانصر من نصره، واخذل من خذله.

“Amr bin Dhī Mur, Sa‘īd bin Wahb and Zayd bin Yuthay‘(RA) narrate that we heard ‘Alī (RA) say: I want to ask every man on oath who may have heard the Prophet (SAW) say this on the day of Ghadīr Khum. At this thirteen men stood up and bore witness that the Messenger of Allāh (SAW) said: Am I not nearer than the lives of the believers? All of them said: Why not! O Messenger of Allāh. The narrator says that he then caught hold of ‘Alī’s hand and said: One who has me as his master has ‘Alī as his master. O Allāh! Befriend him who befriends him, and be his enemy who is his (‘Alī’s) enemy, love him who loves him (‘Alī), bear malice towards him who bears malice towards him (‘Alī), help him who helps him (‘Alī) and degrade him who (tries to) degrade him (‘Alī).”[41]

Hadīth No. 38

عن زاذان بن عمر، قال: سمعت عليا رضي الله عنه في الرحبة، وهو ينشد الناس من شهد رسول الله صلى الله عليه وآله وسلم يوم غدير خم وهو يقول ما قال، فقام ثلاثة عشر رجلا فشهدوا أنهم سمعوا رسول الله صلى الله عليه وآله وسلم وهو يقول: من كنت مولاه فعلي مولاه.

“Zādhān bin ‘Umar has narrated: I heard ‘Alī (RA) in a meeting ask people on oath: Who has heard the Messenger of Allāh (SAW) say something on the day of Gadhīr Khum? At this, thirteen men stood up and they confirmed that they had heard the Messenger of Allāh (SAW) say this: One who has me as his master has ‘Alī as his master.”[42]

Hadīth No. 39

عن عبد الرحمن بن أبي ليلى، قال: خطب علي رضي الله عنه، فقال: أنشد الله امرأ نشدة الإسلام سمع رسول الله صلى الله عليه وآله وسلم يوم غدير خم أخذ بيدي، يقول: ألست أولى بكم يا معشر المسلمين من أنفسكم؟ قالوا: بلى، يا رسول الله! قال: من كنت مولاه فعلي مولاه، اللهم! وال من والاه، وعاد من عاداه، وانصر من نصره، واخذل من خذله. إلا قام فشهد، فقام بضعة عشر رجلا فشهدوا، وكتم قوم، فما فنوا من الدنيا إلا عموا وبرصوا.

“It is related by ‘Abd-ur-Rahmān bin Abī Laylā that ‘Alī (RA) addressed (the people) and said: I make the person swear by Allāh (SWT) and Islam to come forward who may have heard the Prophet (SAW) say on the day of Ghadīr Khum while holding my hand: O Muslims! Am I not nearer than your lives? All of them said: Why not! O Messenger of Allāh. He said: One who has me as his master has ‘Alī as his master. O Allāh! Befriend him who befriends him and be his enemy who is his (‘Alī’s) enemy, assist him who assists him, help him who helps him and disgrace him who (wishes to) disgrace him (‘Alī). At this, more than thirteen persons stood up and bore witness and those who concealed these facts turned blind or died of leprosy.”[43]

Hadīth No. 40

عن الأصبغ بن نباتة، قال: نشد علي رضي الله عنه الناس في الرحبة: من سمع النبي صلى الله عليه وآله وسلم يوم غدير خم، ما قال إلا قام، ولا يقوم إلا من سمع رسول الله صلى الله عليه وآله وسلم يقول، فقام بضعة عشر رجلا، فيهم: أبو أيوب الأنصاري، وأبو عمرة بن عمرو بن محصن، وأبو زينب، وسهل بن حنيف، وخزيمة بن ثابت، وعبد الله بن ثابت الأنصاري، وحبشى بن جنادة السلولي، وعبيد بن عازب الأنصاري، والنعمان بن عجلان الأنصاري، وثابت بن وديعة الأنصاري، وأبو فضالة الأنصاري، وعبد الرحمان بن عبد رب الأنصاري رضي الله عنهم، فقالوا: نشهد أنا سمعنا رسول الله صلى الله عليه وآله وسلم يقول: ألا! إن الله عز وجل وليي وأنا ولي المؤمنين، ألا! فمن كنت مولاه فعلي مولاه، اللهم! وال من والاه، وعاد من عاداه، وأحب من أحبه، وأبغض من أبغضه، وأعن من أعانه.

“Asbagh bin Nubātah has narrated that ‘Alī (RA) made people swear in an open plain and asked anyone who had heard the Prophet (SAW) say this to stand up. At this more than thirteen persons stood up including Abū Ayyūb al-Ansārī, Abū ‘Amrah bin ‘Amr bin Muhsan, Abū Zaynab, Sahl bin Hunayf, Khuzaymah bin Thābit, ‘Abdullāh bin Thābit al-Ansārī, Hubshā bin Junādah as-Salūlī, ‘Ubayd bin ‘Āzib al-Ansārī, Nu‘mān bin ‘Ajlān al-Ansārī, Thābit bin Wadī‘ah al-Ansārī, Abū Fadālah al-Ansārī and ‘Abd-ur

Rahmān bin ‘Abd Rab al-Ansārī (RA). All of them said: We bear witness that we heard from the Messenger of Allāh (SAW): Beware! Allāh (SWT) is my Guardian and I am the guardian of the believers. I warn you! One who has me as his master has ‘Alī as his master. O Allāh! Befriend him who befriends him (‘Alī) and be his enemy who is his (‘Alī’s) enemy, love him who loves him (‘Alī), bear malice towards him who bears malice towards him and help him who helps him (‘Alī).”[44]

Refrences

[31]. Tabarānī narrated it inal-Mu‘jam-ul-awsat (7:49, 50 # 6081); and Haythamī inMajma‘-uz-zawā’id (9:128).

[32]. Ahmad bin Hambal narrated it inal-Musnad (1:331); Nasā’ī,Khasā’is amīr-il-mu’minīn ‘Alī bin Abī Tālib (pp. 44, 46 # 23); Hākim,al-Musadrak (3:132-134 # 4652); Tabarānī,al-Mu‘jam-ul-kabīr (12:77, 78 # 12593); Haythamī,Majma‘-uz-zawā’id (9:119, 120); and Muhib Tabarī inar-Riyād-un-nadrah fī manāqib-il-‘ashrah (3:174, 175), andDhakhā’ir-ul-‘uqbā fī manāqib dhaw-il-qurbā (pp.156-158).

The words of this tradition as recorded inas-Sunnah (pp.600,601 # 1351) by Ibn Abī ‘Āsim are as follows:

من كنت وليه فعلي وليه.

Who has me as his guardian has ‘Alī as his guardian.

The tradition narrated by Nasā’ī has a sound chain of succession.

Dhahabī graded Hākim’s narrated tradition assahīh (sound).

Haythamī has said that it has been narrated by Ahmad and Tabarānī and its men are those ofsahīh (sound) hadīth except Abū Balj Farāzī while he is thiqah (trustworthy).

[33]. Hindī, while relating it inKanz-ul-‘ummāl (11:608 # 32945), has commented that this tradition has been narrated by Abū Nu‘aym inFadā’il-us-sahābah on the authority of Zayd bin Arqam (RA) and Barā’ bin al-‘Āzib (RA).

‘Asqalānī also narrated it inal-Isābah fī tamyīz-is-sahābah (4:328).

[34]. Abū Ya‘lā narrated it inal-Musnad (11:307 # 6423): Ibn Abī Shaybah,al-Musannaf (12:68 # 12141); Haythamī,Majma‘-uz-zawā’id (9:105, 106); Ibn ‘Asākir,Tārīkh Dimashq al-kabīr (45:175); and Ibn Kathīr inal-Bidāyah wan-nihāyah (4:174).

[35]. Ahmad bin Hambal related it inal-Musnad (5:366), andFadā’il-us-sahābah (2:598, 599 # 1021); Bayhaqī,as-Sunan-ul-kubrā (5:131); Ibn ‘Asākir,Tārīkh Dimashq al-kabīr (45:160); and Muhib Tabarī inar-Riyād-un-nadrah fī manāqib-il-‘ashrah (3:127).

Nasā’ī graded itsahīh (sound) inKhasā’is amīr-il-mu’minīn ‘Alī bin Abī Tālib (p.90 # 83).

Diyā’ Maqdisī narrated it with a sound chain of authorities inal-Ahādīth-ul-mukhtārah (2:105 # 479).

Haythamī related it inMajma‘-uz-zawā’id (9:104) and declared that Ahmad’s men are sound (rijāluhū sahīh ).

Ibn Kathīr said inal-Bidāyah wan-nihāyah (4:170; 5:462) that its chain of authorities is jayyid (fine).

[36]. Nasā’ī related it inKhasā’is amīr-il-mu’minīn ‘Alī bin Abī Tālib (pp.89, 91 # 82, 85); Tabarānī,al-Mu‘jam-ul-awsat (3:134 # 2275); Bayhaqī,as-Sunan-ul-kubrā (5:132); and Mizzī inTahdhīb-ul-kamāl (22:397, 398).

Ibn ‘Asākir’s narration inTārīkh Dimashq al-kabīr (45:159) has eighteen witnesses.

Tabarānī related it inMu‘jam-us-saghīr (1:64, 65) and it had twelve witnesses, including Abū Hurayrah, Abū Sa‘īd and Anas bin Mālik (RA). Haythamī copied in Majma‘-uz-zawā’id (9:108).

[37]. Tabarānī related it inal-Mu‘jam-ul-awsat (2:576 # 1987); Haythamī,Majma‘-uz-zawā’id (9:106); Ibn ‘Asākir,Tārīkh Dimashq al-kabīr (45:157, 158); Muhib Tabarī,ar-Riyād-un-nadrah fī manāqib-il-‘ashrah (3:127); Hindī,Kanz-ul-‘ummāl (13:157 # 36485); and Shawkānī inDarr-us-sahābah (p.211).

[38]. Ahmd bin Hambal related it inal-Musnad (1:118); Ibn Abī Shaybah,al-Musannaf (12:67 # 12140); Tabarānī,al-Mu‘jam-ul-awsat (3:69, 134 # 2130, 2275),al-Mu‘jam-us-saghīr (1:65); Diyā’ Maqdisī,al-Ahādīth-ul-mukhtārah (2:105, 106 # 480); Abū Nu‘aym,Hilyat-ul-awliyā’ wa tabaqāt-ul-asfiyā ’ (5:26); Ibn ‘Asākir,Tārīkh Dimashq al-kabīr (45:160); and Hindī inKanz-ul-‘ummāl (13:157 # 36485).

Nasā’ī narrated it with sound (sahīh ) chain of authorities inKhasā’is amīr-il-mu’minīn ‘Alī bin Abī Tālib (pp.90, 100 # 84, 95).

Haythamī said inMajma‘-uz-zawā’id (9:107,108) that Tabarānī’s chain of authorities is hasan (fair).

[39]. The Companions (RA) who took part in defensive war fought at the plain of Badr near Medina after the aggression of Makkans on Medinan Muslims.

[40]. Ahmad bin Hambal narrated it inal-Musnad (1:119); Tahāwī,Mashkal-ul-āthār (2:308); Diyā’ Maqdisī,al-Ahādīth-ul-mukhtārah (2:80, 81 # 458); Khatīb Baghdādī,Tārīkh Baghdad (14:236); Ibn ‘Asākir,Tārīkh Dimashq al-kabīr (45:156, 157); Ibn Athīr,Asad-ul-ghābah (4:102, 103); Ibn Kathīr,al-Bidāyah wan-nihāyah (4:170; 5:461, 462); and Shawkānī inDarr-us-sahābah (p.209).

Ibn ‘Asākir related it from Ziyād bin Abī Ziyād too inTārīkh Dimashq al-kabīr (45:161).

Muhib Tabarī related it from Ziyād bin Abī Ziyād inar-Riyād-un-nadrah fī manāqib-il-‘ashrah (3:128).

Haythamī says inMajma‘-uz-zawā’id (9:105, 106) that it has been narrated by Abū Ya‘lā inal-Musnad (1:257 # 563) and its men arethiqah (trustworthy).

Hindī says inKanz-ul-‘ummāl (13:170 # 36515) that this tradition has also been narrated by Ibn Jarīr, Sa‘īd bin Mansūr and Ibn Athīr Jazarī.

Ahmad bin Hambal has related the tradition from Ziyād bin Abī Ziyād also inal-Musnad (1:88); and Haythamī has copied it in Majma‘-uz-zawā’id (9:106) and declared its men trustworthy ( rijāluhū thiqah ).