Alhassanain(p) Network for Heritage and Islamic Thought

Islamic Marriage

A Handbook for Young Muslims

Author (s): Syed Athar Rizvi

Presented by World Islamic Network

1st Edition 2001

ISBN: 81-87793-54-6

Table of Contents

Imam Ja’far as-Sadiq (a.s.) says 4

Introduction. 5

A. Who needs this book? 5

B. Why do we need to know the rules? 5

C. Main Objective of the book. 5

Importance of marriage in Islam. 6

A. Importance of sex in marriage 6

B. Fulfillment of Sexual Urge 6

C. Celibacy and Monasticism is Forbidden. 6

D. Beneficial Effects of a Married Life 7

E. Marriage enhances the value of prayers 7

F. Marriage increases Sustenance 7

When Must we Marry?. 8

Who is eligible to marry? 8

Recommendation for Early Marriage 8

Selection of Spouse 9

A. Religiousness 9

B. Good Nature 9

C. Compatibility. 9

D. Decent Family. 10

E. Reason. 10

F. Physical and Mental Health. 10

G. Whom can you Marry? 10

(a) Restrictions based on Relationship. 10

(b) Restrictions based on Religion. 11

(c) Cousin Marriages 11

The Marriage Ceremony. 12

1. Some relevant points to be noted are: 12

2. Dowry. 12

3. Other Unislamic Customs 12

4. Haraam Acts 12

A. Proposal 12

B. Mahr 12

C. The Nikah Ceremony. 13

D. Time of Marriage Ceremony. 13

E. Permission of the Bride-to-be/Father 14

F. Valima (Dinner) 14

The Wedding Night 15

Days and Times for Sex. 16

A. When is Sex Forbidden? 16

B. Recommended Days and Times for Sex. 16

C. When is it Obligatory to have Sex? 17

Sexual Techniques 18

A. Foreplay is Highly Recommended. 18

B. Techniques of Foreplay. 18

C. Sexual Intercourse 19

D. Anal Intercourse 19

E. Hygiene 19

Dua for Pregnancy. 20

Contraceptives and Abortion. 21

A. THE CONTRACEPTIVE METHODS. 21

1. Oral Contraceptives 21

2. Depo-Provera 21

3. Intrauterine Devices (IUD) 21

4. Barrier Devices 21

5. Abstinence During Fertile Period. 21

6. Withdrawal (Coitus Interruptus) 22

7. Sterilization. 22

8. A Woman can Practice Birth Control 22

B. ABORTION. 22

The Major Ablution (Ghusl Janabat) 23

A. INTRODUCTION. 23

B. THE CAUSES OF GHUSL JANABAT. 23

C. THINGS FORBIDDEN FOR A JUNUB. 23

D. Things makruh (disliked) for the junub. 24

E. THE ACTS WHOSE VALIDITY DEPEND ON GHUSL JANABAT. 24

F. MANNER OF PERFORMING GHUSL. 24

1. Ghusl Tartibi: 24

2. Ghusl Irtimasi: 24

G. RECOMMENDABLE ACTS OF GHUSL. 25

Mutual Rights and Behaviou. 26

A. The Importance of Helping one’s wife at home 26

B. Consequence of Ill Behaviour with the Family. 26

C. Rights of the Wife According to Imam Sajjad (a.s.) 26

D. Husband’s rights over his Wife 27

E. The Importance of obeying one’s Husband. 27

F. Stricture Against Foul Language 28

G. A Summary of Mutual Rights 28

Duties of Other Family Members 29

Decency and Privacy. 29

Conclusion. 30

Glossary of ISLAMIC Terms 31

Bibliography. 32

Endnote 33

Notes 34

Imam Ja’far as-Sadiq (a.s.) says

When a person intends to send a proposal for marriage, he must pray two rakat prayers, praise Allah and recite the following invocation:[1]

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيْم اَللّهُمَّ اِنِّى اُرِيْدُ اَنْ اَتَزَوَّجَ فَقَدِّرْ لِىْ مِنَ النِّسَّآءِ اَعَفَّهُنَّ فَرْجًا وَّ اَحْفَظَهُنَّ لِىْ فِىْ نَفْسِهَا وَ مَا لِىْ وَ اَوْسَعَهُنَّ لِىْ رِزْقًا وَ اَعْظَمَهُنَّ لِىْ بَرَكَةً فِىْ نَفْسِهَا وَ مَا لِىْ اَنَّىْ اَتْرُكُ فَقَدِّرْ لِىْ مِنْهَا وَ لَدًا طَيِّبًا تَجْعَلَهُ خَلَفًا صَالِحًا فِىْ حَيوتِىْ وَ بَعْدَ مَوْتِىْ.

Transliteration:

Bismillah hir Rah’maanir Rah’eem Allaahumma inni oreedo an atazawwaja faqaddirli minannisaa-e- a-’affahunna farjawn wa ah’faz’ahunna li fi nafseha wa maali wa aw sa-a’-hunna li rizqan wa a’-z’amahunna li barakatan fi nafseha wa maali anna atroko faqaddirli minha waladan t’ayyaban taj-a’lahu khalafan s’aaleh’an fi h’ayaati wa ba’da mauti.

Translation: In the name of Allah the Beneficent, the Merciful. O Allah! I intend to marry. Therefore destine for me the most chaste of women and one who would, for my sake, guard herself and my property. Who shall be most auspicious for increase in sustenance and bounties. Then from her womb bestow a pure son who would be my sweet reminiscence in my life and after my death.

Introduction

A. Who needs this book?

This book is compiled for those intending to marry in the near future or the newly married people. In this short handbook we have tried to put things in a nutshell. It is recommended to do a detailed reading of other books on Marriage, references of which are given at the end of this book.

B. Why do we need to know the rules?

It is the duty of every Muslim to follow the Islamic laws not only in matters of prayers and fasting but in all his actions. Islam has well defined rules about marriage and sex too. So if you want to follow Islam fully, then you must know the Islamic rules and regulations governing married life. Islam has never repressed the natural feelings of human beings but provides rules which are divine.

This will not only enable you to be faithful to your religion but would also shield you from the barrage of Sex literature that portrays this natural instinct as one that must be left uncontrolled. Western sexual morality permits many things that are prohibited in Islam. The reason for the prohibition of certain actions is not to act as an infringement of an individual’s freedom but because Islam is concerned not only with your physical well being but also your spiritual enhancement. Moreover, we can see the degradation of society where absolute sexual freedom prevails.

C. Main Objective of the book

The commencement of a new life takes place through marriage. If Islamic rules are known and followed, the child born will be chaste.

Insha Allah our progeny can then be capable of being the Imam’s (a.s.) followers.

This is the main objective of the book.

Note

Islamic Marriage is of two types; permanent and temporary (Muta’). Since this book was compiled mostly for those entering into a permanent alliance, the topic of Muta’ has not been covered.

Importance of marriage in Islam

The Holy Quran says,

And marry those among you who are single and those who are fit among your male slaves and your female slaves; if they are needy, Allah will make them free from want out of His grace; and Allah is Ample-giving, Knowing.[2]

The above ayat begins with the wordsWa Ankehoo ( And marry…) The imperative form of the word ‘nikah’ implies that either it is obligatory or highly recommended.[3] According to scholars, though marriage is a highly recommended act, it becomes obligatory when there is a chance of falling into sin.

The Prophet says, “No house has been built in Islam more beloved in the sight of Allah than through marriage.”[4]

On another occasion the Prophet (s.a.) said,

“The best people of my nation (Ummat) are those who get married and have chosen their wives, and the worst people of my nation are those who have kept away from marriage and are passing their lives as bachelors.”[5]

Imam ‘Ali (a.s.) exhorts, “Marry, because marriage is the tradition of the Prophet.” The Prophet (s.a.) also said, “Whosoever likes to follow my tradition, then he should know that marriage is from my tradition.”[6]

A. Importance of sex in marriage

In Islam, marriage is not restricted to a platonic relationship between husband and wife, nor is it solely for procreation. The Islamic term for marriage,“nikah” literally means sexual intercourse.[7]

So why has Islam provided extensive rules and regulation regarding sex? This was because Islam has fully understood that sexual instincts cannot and must not be repressed. They can only be regulated for the well being of human beings in this life and for their success in the hereafter.

Sex in married life has been openly recommended in Qur’an, ‘When they [i.e., the wives] have cleansed themselves [after menstruation], you go into them as Allah has commanded.”[8]

B. Fulfillment of Sexual Urge

The Holy Prophet (s.a.w.s.) and the Holy Imams (a.s.) also encouraged their followers to marry and to fulfill their sexual urges in lawful ways as can be seen from the following: The Prophet (s.a.) said,“O you young men! I recommend marriage to you.” [9]

Imam Reza (a.s.) said, “Three things are from the traditions of the messengers of God: using perfume, removing the [excessive] hair and visiting one’s wife.”[10]

C. Celibacy and Monasticism is Forbidden

Islamic is totally opposed to monasticism and celibacy. ‘Uthman bin Maz’un was a close companion of the Prophet. One day his wife came to the Prophet and complained, “O Messenger of God! ‘Uthman fasts during the day and stands for prayers during the night.” In other words, she meant to say that her husband was avoiding sexual relations during the night as well as the day. The Prophet was angered. He did not even wait to put on his slippers. He went to ‘Uthman’s house and found him praying. When ‘Uthman finished his prayers and turned towards the Prophet, he said,“O ‘Uthman! Allah did not send me for monasticism, rather He sent me with a simple and straight [Shariah]. I fast, pray and also have intimate relations with my wife. So whosoever likes my tradition, then he should follow it; and marriage is one of my traditions.” [11]

D. Beneficial Effects of a Married Life

Various studies prove that married people remain healthier, physically and mentally. Islam, has always maintained that marriage is beneficial for us in many ways.

Islam also regards marriage as a way to acquire spiritual perfection.

The Prophet (s.a.) said,“One who marries, has already guarded half of his religion, therefore he should fear Allah for the other half.” [12] How true! A person who fulfills his sexual urges lawfully would rarely be distracted in spiritual pursuits.

E. Marriage enhances the value of prayers

The Prophet (s.a.) said, “Two rak ‘ats (cycles) prayed by a married person are better than the night-vigil and the fast of a single person.”[13]

A woman came to the Prophet (s.a.) and said that she had tried everything to attract her husband but in vain; he does not leave his meditation to pay any attention to her.

The Prophet (s.a.) told her to inform her husband about the reward of sexual intercourse which he described as follows: “When a man approaches his wife, he is guarded by two angels and [at that moment in Allah’s views] he is like a warrior fighting for the cause of Allah. When he has intercourse with her, his sins fall like the leaves of the tree [in fall season]. When he performs the major ablution, he is cleansed from sins.”[14]

F. Marriage increases Sustenance

The Holy Prophet (s.a.w.s.) remarked, “Give spouses to your single ones, because Allah makes their morality better (improves it) (under the shadow of marriage) and expands their sustenance and increases their generosity (human values).”[15]

When Must we Marry?

The proper time and age of marrying is when the individual reaches sexual as well as mental maturity. Mental maturity may mean the capability of establishing a cordial family life and the ability to fulfill rights of family members.

The need of a spouse and family is a natural and instinctive need which Allah through His Wisdom has placed in human beings and is awakened at its particular time and season, and makes its demand. If it is answered on time and its requirement fulfilled, it traverses its natural course and makes the person perfect. If it is delayed or answered in an incorrect and unnatural mode, it deviates from its natural course, and insurges and rebels, and not only becomes corrupt itself, but also corrupts the man.

Who is eligible to marry?

For man to become eligible for taking a woman’s hand in marriage, Islam has several recommendations. According to Islamic laws, when a boy attains the age of fifteen, or becomes sexually potent, he isbaligh , and has attained puberty. But this is not enough for entering into a contract of marriage.

Apart from the laws related to puberty, there is a concept ofRushd [16] which can be translated as ‘capability of a sensible conduct’ or maturity. A husband has to beRashid and a wifeRashidah; so that the responsibilities of married life are sensibly discharged.

Books of Islamic law may be referred to for exact details on physical and mental maturity.

Recommendation for Early Marriage

Islam highly recommends an early marriage. Even those who feel they would not be able to bear the expenses of family are urged to repose faith in Allah, as He is the Giver of Sustenance(Rizq), and go for an early marriage.

Selection of Spouse

Now that we have seen how much importance Islam has accorded to marriage and marital life you would perhaps ask, “How do we select a spouse? What are the guidelines provided by Islam in this regard? Do we look for some particular characteristics or just try to get the best from the worldly point of view?”

Are Pre-Marital contacts Necessary?

Ali Akber Mazaheri writes:

“The notion that a man and a woman must ‘know’ each other before they decide to marry, so that they may then be able to live happily together is an illusion. Had there been any element of truth and validity in this, the divorce and separation rates in societies which practice it would not have shown a steady rise. Similarly, the marriages which take place without such pre-marital contacts would not have been known to last happily.”[17]

The Shariah permits the intended spouses to see each other for the purpose of selection and also permits asking and giving opinions if asked (without it being considered asgheebat under certain conditions.)

We should never resort to deceive the opposite party or conceal a defect during the selection process. Such things can have serious ramifications if exposed after marriage

The school of Ahle-Bait (a.s.) has not left us to follow our whims and fancies. We have been taught the best method of selecting a suitable spouse. The most important criterion is piety or religiousness.

A. Religiousness

The author ofYouth and Spouse Selection says, “The person who does not have religion, does not have anything.”[18]

When a man came to the Prophet (s.a.) to seek guidance for selecting a spouse. He (s.a.w.s.) said,“It is binding upon you to have a religious spouse.” [19]

Knowing the human weakness for beauty and wealth, the Messenger of Allah (s.a.w.s.) has forewarned, “A man who marries a woman for the sake of her wealth, Allah leaves him in his own condition, and one who marries her (only) for her beauty, will find in her (things) which he dislikes (unpleasing manners) and Allah will gather up all these things for one who marries her for the sake of her faith (religiousness).”[20]

B. Good Nature

The next important criterion is good nature.

Imam Reza (a.s.) wrote in reply to a person who had asked him if it was advisable to marry his daughter to a person known for his ill nature,“If he is ill-natured (bad tempered), don’t marry your daughter to him.” [21]

The same will apply where the bride-to-be lacks a good nature. Such a woman, though she may be beautiful and rich, would make the life of her husband miserable. She can never be patient in the difficulties that arise in married life.

C. Compatibility

The Prophet (s.a.) gave no recognition to class distinction, but in marriage, he stressed upon compatibility. The marrying partners must beKufw of each other, so that there are no unnecessary misgivings later.[22] It is better for a religious woman who is committed to laws and principles to marry a man like herself.

A man questioned the Prophet of Islam (s.a.w.s.), “Whom must we marry?”

He replied, “The suitable (matches).”

“Who are the suitable matches?”

The Prophet (s.a.) responded, “Some of the faithfuls are match for others.”[23]

Imam Sadiq (a.s.) said, “An intelligent and wise woman must not be matched except with a sage and wise man.”[24]

D. Decent Family

The Messenger of Allah (s.a.w.s.) has given great emphasis on taking into consideration a good family background when we intend to marry.

He said, “Marry in the lap of a decent family, since the semen and the genes have effect.”[25]

The Holy Prophet (s.a.w.s.) also said, “Look very carefully and minutely as to where you are placing your child because genes and hereditary qualities are transferred in a concealed and unintentional way and have their effect.”[26]

E. Reason

The Commander of the Faithful, ‘Ali (a.s.) strongly forbade marrying a foolish and insane person. “Avoid marrying a stupid woman, since her company is a woe (distress) and her children too get wasted.”[27]

F. Physical and Mental Health

Though religiousness and piety are most important, it does not mean that we totally disregard the physical appearance and beauty of the prospective spouse.

The Holy Prophet (s.a.w.s.) says, “When one intends to marry a woman, he should ask about her hair, just as he asks about her face (beauty), since the hair is one of the two beauties (of women).”[28]

G. Whom can you Marry?

“Islamic law has placed certain restrictions on the choice of your spouse depending upon blood relationships and religious affiliations.” Maulana Sayyid Muhammad Rizvi has summarized these laws in a beautiful way:

(a) Restrictions based on Relationship

There are certain blood relations which are consideredharaam for you as far as marriage is concerned. (As a general rule, anyone who is yourmahram is forbidden to you for marriage.) The list of such relatives is given in the Qur’an as follows:

For Man: mother, daughter, paternal aunt, maternal aunt, niece, foster-mother, foster-sister, mother-in-law, step-daughter, daughter-in-law, all married women, sister-in-law (as a 2nd wife) (See the Qur’an, ch. 4, verse 23-24)

For Woman: father, son, paternal uncle, maternal uncle, nephew, foster-mother’s husband, foster-brother, father-in-law, stepson, son-in-law.

(b) Restrictions based on Religion

A Shi’ah Muslim man can marry: a Shi’ah Muslim woman and a non-Shi’ah Muslim woman. However, if there is danger of being misled, then it isharaam .

He can also marry a Jewish or Christian woman in mut’a only. But he cannot marry a woman of any other faith.

A Shi’ah Muslim woman can marry: a Shi’ah Muslim man or a non-Shi’ah Muslim man, although it is better not to do so; and if there is danger of being misled, then it isharaam . But she cannot marry a non-Muslim man.[29]

(c) Cousin Marriages

Though Shariah does not forbid marriage between first cousins, but there are opinions advocating against them mainly due to a probable risk of the offspring inheriting genetic defects/diseases.

The Marriage Ceremony

1. Some relevant points to be noted are:

1. Engagement orMangni does not qualify the future spouses to go out together, even if the parents consent. Man and woman become permissible for each other only after the performance ofNikah .

2. Dowry

The unislamic system of demanding and accepting dowry must be avoided at all costs. Shariah does not make any expense incumbent on the bride/bride’s parents. Even the marriage expenses, it is recommended are to be borne by the bridegroom.

However, the bride can bring whatever she wants of her free will, and it will always belong to her.

3. Other Unislamic Customs

Many other unislamic customs have crept into the marriage ceremony of some Muslims. These customs are either borrowed from non-Muslim cultures or continue because they are established in past generations. One must avoid them if they are against the Shariah, even if some people are displeased. Other customs like the breaking of coconut etc. also do not feature among the Islamic rituals. All actions, customs etc. which show disrespect to Islam or weaken the importance of Islam have to be avoided.

Some of the rituals in marriage ceremonies are absolutelyharaam like the playing of music. It is also haram for ladies to go for mixed gatherings without proper hijab. Such things invite divine wrath and take away the blessings of this auspicious occasion.

In the Islamic Law, marriage is an ‘aqd , a contract. The components of this contract are as follows:

A. Proposal

In Islam the process of proposal by a man to a woman for her hand in marriage, or for that matter, to her family, is encouraged. Islam considers this natural, and recommends it as an act of respectability and dignity for women.

B. Mahr

And the intending husband is asked to offer aMahr to the bride.

The Quran says, And give women their Mahr as a free gift, but if they of themselves be pleased to give up to you a portion of it, then eat it with enjoyment and with wholesome result.[30]

The following points are worthy of consideration:

Mahr must be agreed upon by the marrying partners themselves, not by parents.

Mahr is her right, to which her husband remains indebted.

It is a free gift and not her price.

TheMahr may be cash, kind or non-material (like training or teaching something). It can be paid up front or can be in form of promise to pay upon demands decided prior to the solemnization of marriage.[31] Moajjal (immediate), Muwajjal and Indat-talab (on demand).

However, it is much recommended to pay it before or at the time of Nikah itself.

C. The Nikah Ceremony

According to Shariah, the wife-to-be says, ‘An Kah’tu nafsaka a’lal mah’ril ma’loom’

“I have given away myself inNikah to you, on the agreedMahr .”

Immediately, the man (bridegroom) says, ‘Qabiltun Nikaha’.

“I have accepted theNikah .”

With these pronouncements, they become husband and wife.

If the marrying partners are not able to recite the formula in Arabic, one or two persons or priests[32] are appointed and authorized to officiate. One who represents the bride would first seek her explicit consent to officiate on her behalf, and so would the other who acts on behalf of the groom. Naturally, there would be a slight variation in the pronouncements, because the persons reciting them are appointees. A person who represents the bride would initiate by saying, “Ankah’tu muwakkilati muwakkilaka a’lal mah’ril ma’loom.”

“I give away inNikah the woman who has thus appointed and authorized me, to the man who has authorized you, on an agreedMahr .”

The groom’s representative would respond, “Qabiltunnikaaha limuwakkili a’lal mah’ril ma’loom.”

“I accept theNikah on behalf of the one who has appointed me, on the agreedMahr .”

It ismustahab to recite a brief discourse orKhutba before theNikah formula is enunciated. In thisKhutba , Allah is praised for His Wisdom in regulating the lawful process of procreation, and then the traditions from the Prophet (s.a.) are also recited.

D. Time of Marriage Ceremony

Though basically marriage is allowed at all times, there are some days on which marriage is not recommended; some of these are based onahadith and some on cultural, historical reasons.

Generally, we can categorize these days into three: (a) There are someahadith which say that it ismakruh (not recommended) to have a marriage ceremony on the days when the moon is in the constellation of Scorpio (this is known asal-qamar fil aqrab orqamar dar aqrab ), during the last two or three days of the lunar months, and on Wednesdays. (b) There are certain days of the Islamic calendar which have become associated with the early events of the Islamic history; for example, the 10th of Muharram is the day of mourning for the massacre at Karbala or the day of the Prophet’s death in Safar, etc. Since such days are commemorated by the Muslims as days of mourning, it is socially and, to some extent, religiously not recommended to have a marriage ceremony on such days.[33]

The Shia Ithna Ashari (Twelver Shias), especially in India and Pakistan, rarely perform marriage ceremony between the 1st of Muharram and the 8th of Rabi al-Awwal as this period includes the mourning days of Muharram culminating in the martyrdom of Imam Askari (a.s.). The 9th Rabi al-Awwal is celebrated as Eid-e-Zahra.

If there is a need, however,Nikah, can be performed at any time.

E. Permission of the Bride-to-be/Father

The girl’s consent is necessary and has to be taken by her representative, directly.

In case of a virgin/spinster the father’s or the grandfather’s permission is also necessary. However if the permission is unreasonably withheld under some conditions or the girl has no father/paternal grandfather it is not necessary.

However, a woman who is not a virgin, does not require any permission in case of remarriage.

F. Valima (Dinner)

Valima is highly recommended on the groom. The relatives, neighbours and friends must be invited for Valima. However, lavish spending is not advisable especially when the same money can be used effectively by the couple.

The Wedding Night

It is highly recommended that the wedding should take place at night. Thehadith says,“Take the bride to her new home during the night.” [34]

When the bride enters the room, the groom is recommended to take off her shoes and wash her feet (in a washbowl) and then sprinkle the water around the room.

Then he should perform wuzu and pray two rak’at sunnat prayer and then recite the followingdu’a:

اَللّهُمَّ ارْزُقْنِىْ اِلْفَهَا وَ وُدَّهَا وَ رِضَاهَابىْ وَ اَرْضِنِىْ بِهَا وَ اَجْمَعْ بَيْنَنَا بِاَحْسَنِ اِجْتِمَاعٍ وَ اَنَسِ اِيْتِلاَفٍ فَاِنَّكَ تُحِبُّ الْحَلاَلَ وَ تُكْرِهُ الْحَرَامَ.

Allahummar zuqni ilfahaa wa wuddaha wa riz”aaha bi; warz”ini biha, wa-ajma’ baynana bi ah’sane ijtimaa’in wa anasi i-tilafin; fa innaka tuh’ibbul h’alaala wa tukrihul h’araam.

O Allah! Bless me with her affection, love and her acceptance of me; and make me pleased with her, and bring us together in the best form of a union and in absolute harmony; surely You like lawful things and dislike unlawful things.

Then he should ask the bride to do wuzu and pray two rak’at sunnat prayer.

When they are ready to go to bed, the groom should put his hand on the bride’s forehead and pray the followingdu’a while facing theqiblah .

اَللّهُمَّ بِاَمَانَتِكَ اَخَذْتُهَا وَ بِكَلِمَاتِكَ اِسْتَحْلَلْتُهَا فَاِنْ قَضَيْتَ لِىْ مِنْهَا وَلَدًا فَاجْعَلْهُ مُبَارَكًا تَقِيًّا مِّنْ شِيْعَةِ آلِ مُحَمَّدٍ وَّ لاَ تَجْعَلْ لِلشَّيْطَانِ فِيْهِ شِرْكًا وَّ لاَ نَصِيْبًا.

Allahumma bi amaanatika akhadhtuha wa bi kalimaatika is-tah’laltuha. Fa in qaz”ayta li minha waladan, faj-’alhu mubaarakan taqiyyan min Shi’ati Aal-i Muh’ammad (s’al-lal-laahu a’layhi wa aalihi wa sallam) wa laa taj-’al lish Shayt’aani fihi shirkan wa laa naseeba.

O Allah! I have taken her as Your trust and have made her lawful for myself by Your words. Therefore, if You have decreed for me a child from her, then make him/her blessed and pious from among the followers of the Family of Muhammad [peace be upon him and them]; and do not let Satan have any part in him/her. [35]

Is it necessary to have sexual intercourse on the very first night after the wedding or can it be delayed? As far as the Shariah is concerned, it is neither obligatory nor forbidden to have sex on the first night. It is a private decision between the newly wed couple; it has nothing to do with others.

Days and Times for Sex

A. When is Sex Forbidden?

Islam has forbidden sexual intercourse during menstruation.

The Qur’an says: They ask you about menstruation. Say: “Menstruation is a discomfort (for women). Do not establish sexual relations with them during the menses and do not approach them (sexually) until the blood stops. Then when they have cleansed themselves, you go into them as Allah has commanded you.”[36]

According to the Shariah, the duration of the monthly period is between three to ten days. If the bleeding was for less than three days, it is not menstruation; if it is for more than ten days, then it is menstruation for the regular number of days and istehadha for the rest of the bleeding during which sex is permitted.

The prohibition of sex during the periods is limited strictly to sexual intercourse; other intimate contact (with the exception of the vagina and anus) is allowed. However, it is better not to play with her body between the navel and the knees.

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.

It is clear from the verse mentioned above(until the blood stops) that once the blood has stopped, intercourse becomes lawful even if the woman has not performed the major ritual ablution(ghusl). But mujtahids say that it is better to refrain from intercourse till she performs theghusl or, at least, washes her private parts.[37]

Sexual intercourse is also not allowed during the post-natal bleeding called nifas (maximum 10 days), during daytime in the month ofRamadhan , and when a person is inihram during the pilgrimage to Mecca. At all other times, sexual intercourse is allowed.

Times when Sexual Intercourse ismakruh:

i. During frightful natural occurrences, e.g., eclipse, hurricane, earthquake;

ii. From sunset tillmaghrib;

ii. From dawn till sunrise;

iii. The last three nights of lunar months;

iv. Eve of the 15th of every lunar month;

v. Eve of 10thZil-hijjah;

vii. After becomingjunub .

B. Recommended Days and Times for Sex

We have certainahadith which say that it is better to have sexual intercourse at these times:

i. Sunday night;

ii. Monday night;

 iii. Wednesday night;

iv. Thursday noon;

 v. Thursday night;

vi. Friday evening;

vii. Whenever the wife wants to have sex.

C. When is it Obligatory to have Sex?

It is wajib on man to have sex with his wife at least once in every four months; this is considered as one of the conjugal rights of the wife. This obligation stays in force unless there is a valid excuse or the wife waives her right.

Why is it compulsory to follow Ahlul Bayt (Hadith al-Thaqalayn)?

The prophet (saw) has left us two important things. If we adhere to them, we will never go astray. Several authentic narrations comfirm that the two weighty things left to us by the prophet are the Quran and His progeny (ahlul bayt). However, the majority of the muslims believe that the 2 weighty things are the Quran and the Sunnah of the prophet.

It is a proven fact that hadiths were written at the time of the prophet. After His demise, the political regimes that followed on gathered most (and not all) of the written sources of hadiths to burn them. Moreover, the writing of hadiths was prohibitted. The only source of preservation was through memory.

As time rolled on, this method of preservation proved to be ineffective because it became difficult to keep track of all the hadiths since most of companions who lived and heard the prophet passed away. Moreover, not everyone remembered the exact wording of the hadiths and when they were said. To make things worse, the corrupted political regimes (Banu Umayya and Banu Abbas) paid citizen muslims to fabricate hadiths that will support their doctrine and promote their Islamic school of thought.

It became difficult for most muslims to tell apart a false hadith from a true one. Therefore, the tradition that says the two weighty things are the Quran and the Sunnah of the prophet falls apart because of these fabrications.

The only individuals who were able to authenticate any hadith were the Ahlul Bayt. They were the true protectors and the most knowledgeable, in particular Ali ibn Abu Talib who had in his possession a written document of all the authentic hadiths of the prophet, called Sahifah al-Jamiaa'. But the corrupted political regimes were abled to isolate these highly virtuous and knowledgeable individuals from the society, who were the only source of guidance after the prophet.

History has witnessed Ahlul Bayt undergoing extreme sufferings from these political regimes because they (ahlul bayt) totally rejected their unislamic doctrine and they were a threat to all the unjust leaders. All muslims agree that Ahlul Bayt are as truthful as the Quran is and they can never be separated from the Quran in this life. Unfortunately, we dont see that in practice. The hadiths of the prophet are the key to the interpretation of the Quran.

A unique interpretation of the Quran is necessary to make a united Ummah. Not every transmitter of a hadith is a credible one. Using fabricated hadiths to interprete the Quran will lead to false interpretations. To avoid any deception, the prophet has ordered us to follow both, the Quran and ahlul bayt.

The people the most fit to transmit the Sunnah of the prophet are His progeny because of their exceptional virtues. They have been purified by Allah a perfect purification, which means they don't make mistakes, they don't alter the narrations, they don't lie. Moreover, they have inherited the knowledge of the prophet. Is not the prophet the city of knowledge and Ali its gate? Others however, may transmit narrations with unintentional alterations or errors because they can make mistakes and they forget. It is just logical to take narrations that are transmitted from reliable sources that are endowed with special virtues and have a special place with regards to Allah.

Bottom line is that hadith al-thaqalayn proves that it is compulsory for us to follow ahlul bayt alongside with the Quran in order not to go astray. The Banu Umayyah and Banu Abbas have spent centuries fighting and demeaning ahlul bayt, in order to deprive the masses of muslims from their guidance. By isolating ahlul bayt from the society, the oppressors were capable of exercising their tyranny over the muslims. They were able to fabricate hadiths and twist the meanings of the Quran to fit their doctrine.

That is exactly why the Islamic world is submerged with tragedies and disasters. That is exactly why we have several sects that have considerable differences. Today's islamic leadership is an exact copy of the Banu Umayyah and Banu Abbas leadership. A leadership that fully contradicts the teachings of the Quran.

Content:

Hadith al-Thaqalayn Hadiths conflicting hadith al-Thaqalayn Is it the Quran and my progeny or the Quran and my Sunnah? External Links:

More on hadith al-Thaqalayn Hadith al-Thaqalayn

Yazid b. Hayyan reported, I went along with Husain b. Sabra and 'Umar b. Muslim to Zaid b. Arqam and, as we sat by his side, Husain said to him: Zaid. you have been able to acquire a great virtue that you saw Allah's Messenger (may peace be upon him) listened to his talk, fought by his side in (different) battles, offered prayer behind me. Zaid, you have in fact earned a great virtue.

Zaid, narrate to us what you heard from Allah's Messenger (may peace be upon him). He said: I have grown old and have almost spent my age and I have forgotten some of the things which I remembered in connection with Allah's Messenger (may peace be upon him), so accept whatever I narrate to you, and which I do not narrate do not compel me to do that. He then said: One day Allah's Messenger (may peace be upon him) stood up to deliver sermon at a watering place known as Khumm situated between Mecca and Medina. He praised Allah, extolled Him and delivered the sermon and exhorted (us) and said: Now to our purpose. O people, I am a human being.

I am about to receive a messenger (the angel of death) from my Lord and I, in response to Allah's call, (would bid good-bye to you), but I am leaving among you two weighty things: the one being the Book of Allah in which there is right guidance and light, so hold fast to the Book of Allah and adhere to it. He exhorted (us) (to hold fast) to the Book of Allah and then said: The second are the members of my household I remind you (of your duties) to the members of my family. He (Husain) said to Zaid: Who are the members of his household? Aren't his wives the members of his family? Thereupon he said: His wives are the members of his family (but here) the members of his family are those for whom acceptance of Zakat is forbidden. And he said: Who are they? Thereupon he said: 'Ali and the offspring of 'Ali, 'Aqil and the offspring of 'Aqil and the offspring of Ja'far and the offspring of 'Abbas. Husain said: These are those for whom the acceptance of Zakat is forbidden. Zaid said: Yes.

Yazid b. Hayyan reported: We went to him (Zaid b. Arqam) and said to him. You have found goodness (for you had the honour) to live in the company of Allah's Messenger (may peace be upon him) and offered prayer behind him, and the rest of the hadith is the same but with this variation of wording that he said: Behold, for I am leaving amongst you two weighty things, one of which is the Book of Allah, the Exalted and Glorious, and that is the rope of Allah.

He who holds it fast would be on right guidance and he who abandons it would be in error, and in this (hadith) these words are also found: We said: Who are amongst the members of the household? Aren't the wives (of the Holy Prophet) included amongst the members of his house hold? Thereupon he said: No, by Allah, a woman lives with a man (as his wife) for a certain period; he then divorces her and she goes back to her parents and to her people; the members of his household include his ownself and his kith and kin (who are related to him by blood) and for him the acceptance of Zakat is prohibited.

Reference:

*- Sahih Muslim, Book 031, Number 5920, 5923 - Kitab Al-Fada'il Al-Sahabah; Page 941, Number 2408-36 (Arabic version)

*- Musnad ibn Hanbal, v4,p366 [Entire book:(p1409,#19479)] - It is narrated that the prophet repeated the sentence “I remind you in the name of Allah about my Ahlul-Bayt” three times.

The messenger of Allah (PBUH&HF) said: “I am leaving for you two precious and weighty Symbols that if you adhere to BOTH of them you shall not go astray after me. They are, the Book of Allah, and my progeny, that is my Ahlul-Bayt. The Merciful has informed me that These two shall not separate from each other till they come to me by the Pool (of Paradise).”

حَدَّثَنَا أَسوَدُ بنُ عَامِرٍ أَخبَرَنَا أَبُو إِسرَائِيلَ يَعنِي إِسمَاعِيلَ بنَ أَبِي إِسحَاقَ المُلَائِيَّ عَن عَطِيَّةَ عَن أَبِي سَعِيدٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيهِ وَسَلَّمَ إِنِّي تَارِكٌ فِيكُم الثَّقَلَينِ أَحَدُهُمَا أَكبَرُ مِن الآخَرِ كِتَابُ اللَّهِ حَبلٌ مَمدُودٌ مِن السَّمَاءِ إِلَى الأَرضِ وَعِترَتِي أَهلُ بَيتِي وَإِنَّهُمَا لَن يَفتَرِقَا حَتَّى يَرِدَا عَلَيَّ الحَوضَ

Reference:

*- Musnad ibn Hanbal, v3,p14 [Entire book:(p785,#11120)]; v3,p17 [Entire book:(p787,#11148)]; v3,p27 [Entire book:(p794,#11229)]; v3,p59 [Entire book:(p817,#11582)]; v5,p181 [Entire book:(p1591,#21911)]; v5,p189 [Entire book:(p1597,#21993)];

*- Sahih al-Tirmidhi, v5, pp 662-663,328, report of 30+ companions, with reference to several chains of transmitters.

*- al-Mustadrak, by al-Hakim, Chapter of “Understanding the virtues of Companions, v3, pp 109,110,148,533 who wrote this tradition is authentic (Sahih) based on the criteria of the two Shaikhs (al-Bukhari and Muslim).

*- Sunan, by Daarami, v2, p432

*- Fadha'il al-Sahaba, by Ahmad Ibn Hanbal, v2, p585, Tradition #990

*- al-Khasa'is, by al-Nisa'i, pp 21,30

*- al-Sawa'iq al-Muhriqah, by Ibn Hajar Haythami, Ch. 11, section 1, p230

*- al-Kabir, by al-Tabarani, v3, pp 62-63,137

*- History of Ibn Asakir, v5, p436

*- al-Durr al-Manthoor, al-Hafidh al-Suyuti, v2, p60

*- Tafsir Ibn Kathir (complete version), v4, p113, under commentary of verse 42:23 of Quran (four traditions)

*- Usdul Ghabah fi Ma'rifat al-Sahaba, Ibn al-Athir, v2, p12

إني تارك فيكم ما إن تمسكتم به لن تضلوا بعدي أحدهما أعظم من الآخر كتاب الله حبل ممدود من السماء إلى الأرض وعترتي أهل بيتي ولن يتفرقا حتى يردا علي الحوض فانظروا كيف تخلفوني فيهما. (ت عن زيد بن أرقم)

Reference:

*- Kanz al-U'ummal, by al-Muttaqi al-Hindi: v1,#873,#946,#950,#952,#953 (المجلد الأول << الباب الثاني في الاعتصام بالكتاب والسنة );

*- al-Jaami'i al-Sagheer, by Jalaludin al-Suyuti: v3,#2631 (المجلد الثالث << [تتمة باب حرف الألف ]);

*- Ziyadat al-Jaami'i al-Sagheer, by Jalaludin al-Suyuti: #1773 (كتاب “زيادة الجامع الصغير”، للسيوطي << حرف الهمزة );

إني لا أجد لنبي إلا نصف عمر الذي كان قبله وإني أوشك أن أدعى فأجيب فما أنتم قائلون قالوا نصحت قال أليس تشهدون أن لا إله إلا الله وأن محمدا عبده ورسوله وأن الجنة حق وأن النار حق وأن البعث بعد الموت حق قالوا نشهد قال وأنا أشهد معكم ألا هل تسمعون فإني فرطكم على الحوض وأنتم واردون الحوض وإن عرضه أبعد ما بين صنعاء وبصرى فيه أقداح عدد النجوم من فضة فانظروا كيف تخلفوني في الثقلين قالوا وما الثقلان يا رسول الله قال كتاب الله طرفه بيد الله وطرفه بأيديكم فاستمسكوا به ولا تضلوا والآخر عترتي وأن اللطيف الخبير نبأني أنهما لن يتفرقا حتى يردا علي الحوض فسألت ذلك لهما ربي فلا تقدموهما فتهلكوا ولا تقصروا عنهما. فتهلكوا ولا تعلوهم فإنهم أعلم منكم من كنت أولى به من نفسه فعلي وليه اللهم وال من والاه وعاد من عاداه. (طب عن أبي الطفيل عن زيد بن أرقم)

Reference:

*- Kanz al-U'ummal, by al-Muttaqi al-Hindi: v1,#957 (المجلد الأول << الباب الثاني في الاعتصام بالكتاب والسنة );

يا أيها الناس إني قد نبأني اللطيف الخبير إنه لن يعمر نبي إلا نصف عمر الذي يليه من قبله وإني قد يوشك أن أدعى فأجيب وإني مسؤول وإنكم مسؤولون فما أنتم قائلون قالوا نشهد أنك قد بلغت ورسوله وأن جنته حق وناره حق وأن الموت حق وأن البعث حق بعد الموت وأن الساعة آتية لا ريب فيها وأن الله يبعث من في القبور يا أيها الناس إن الله مولاي وأنا مولى المؤمنين أولى بهم من أنفسهم فمن كنت مولاه فهذا مولاه يعني عليا اللهم وال من والاه وعاد من عاداه يا أيها الناس إني فرطكم وإنكم واردون علي الحوض أعرض ما بين بصرى إلى صنعاء فيه عدد النجوم قدحان من فضة وإني سائلكم حين تردون علي عن الثقلين فانظروا كيف تخلفوني فيهما الثقل الأكبر كتاب الله عز وجل سبب طرفه بيد الله وطرفه بأيديكم فاستمسكوا به لا تضلوا ولا تبدلوا وعترتي أهل بيتي فإنه قد نبأني اللطيف الخبير أنهما لن ينقضيا حتى يردا علي الحوض. (الحكيم طب عن أبي الطفيل عن حذيفة بن أسيد)

Reference:

*- Kanz al-U'ummal, by al-Muttaqi al-Hindi: v1,#958 (المجلد الأول << الباب الثاني في الاعتصام بالكتاب والسنة ); Note the last sentence “These two shall not separate from each other till they come to me by the Pool (of Paradise)”. This shows the great importance of ahlul bayt with regards to guidance and truth. They should never be separated from the Quran.

حدثنا أبو الحسين محمد بن أحمد بن تميم الحنظلي ببغداد، حدثنا أبو قلابة عبد الملك بن محمد الرقاشي، حدثنا يحيى بن حماد، وحدثني أبو بكر محمد بن بالويه وأبو بكر أحمد بن جعفر البزار قالا: حدثنا عبد الله بن أحمد بن حنبل، حدثني أبي، حدثنا يحيى بن حماد

وثنا أبو نصر أحمد بن سهل الفقيه ببخارى، حدثنا صالح بن محمد الحافظ البغدادي، حدثنا خلف بن سالم المخرمي، حدثنا يحيى بن حماد، حدثنا أبو عوانة، عن سليمان الأعمش قال: حدثنا حبيب بن أبي ثابت، عن أبي الطفيل، عن زيد بن أرقم -رضي الله تعالى عنه- قال :

لما رجع رسول الله -صلَّى الله عليه وسلَّم- من حجة الوداع، ونزل غدير خم، أمر بدوحات، فقمن، فقال: (كأني قد دعيت فأجبت، إني قد تركت فيكم الثقلين، أحدهما أكبر من الآخر، كتاب الله تعالى، وعترتي، فانظروا كيف تخلفوني فيهما، فإنهما لن يتفرقا حتى يردا علي الحوض

ثم قال: (إن الله -عز وجل- مولاي، وأنا مولى كل مؤمن). ثم أخذ بيد علي -رضي الله تعالى عنه- فقال: (من كنت مولاه، فهذا وليه، اللهم وال من والاه، وعاد من عاداه). وذكر الحديث بطوله. هذا حديث صحيح على شرط الشيخين، ولم يخرجاه بطوله. شاهده حديث سلمة بن كهيل، عن أبي الطفيل، أيضا صحيح على شرطهما. (ج/ص: 2/ 132)

References:

*- Mustadrak, al Hakim, vol 3, #174/4576 (المجلد الثالث << -31- كتاب معرفة الصحابة رضي الله تعالى عنهم >> ومن مناقب أمير المؤمنين: علي بن أبي طالب -رضي الله تعالى عنه- مما لم يخرجاه )

حدثنا أبو بكر محمد بن الحسين بن مصلح الفقيه بالري، حدثنا محمد بن أيوب، حدثنا يحيى بن المغيرة السعدي، حدثنا جرير بن عبد الحميد، عن الحسن بن عبد الله النخعي، عن مسلم بن صبيح، عن زيد بن أرقم -رضي الله تعالى عنه- قال: قال رسول الله -صلَّى الله عليه وسلَّم-: (إني تارك فيكم الثقلين كتاب الله وأهل بيتي، وإنهما لن يتفرقا حتى يردا علي الحوض)

هذا حديث صحيح الإسناد على شرط الشيخين، ولم يخرجاه. (ج/ص: 3/161 )

References:

*- Mustadrak, al Hakim, vol 3, #309/4711 (المجلد الثالث << -31- كتاب معرفة الصحابة رضي الله تعالى عنهم >> ومن مناقب أهل رسول الله -صلَّى الله عليه وسلم -)

Consider the tradition that says the 2 weighty things are the Quran and the Sunnah. Which version of the sunnah do we follow? The Hanbalis? The Hanafis? The Shafiis? Or the Malikis? Or the Twelvers? Aren't these 5 different islamic school of thoughts? One of each being the fundamentals of religion education of a specific muslim country? The emergence of these 5 schools of thoughts have resulted in the divergence of the interpretation of the Quran among them.

Don't you think the prophet knew this would have happened? That some corrupted people would fabricate new haddiths and alter existing ones for political and other reasons. Don't you think he knew that future generations will rely on fabricated hadiths to explain the Quran. The more the school of thoughts are in desagreement with each others, the more confused we become, and the further away from the truth we are. This is just common sense. The sole fact that there are many schools of thoughts is an indication that all 5 differ in their jurisprudence. Otherwise, what is the point of their existence?

So which Sunnah do we follow? The answer is in Sahih Muslim and many other reliable shia and sunni references: The sunnah of the Prophet as carried and transmitted by Ahlul Bayt. The prophet did not order us to follow Ahmad ibn Hanbal, or Hanafi or Malik ibn Anas or Muhammad ibn Idris al-Shafii. He simply ordered us to adhere to the members of Ahlul Bayt because they are the protectors of the hadiths and the correct interpreters of the Quran and the authentic transmitters of the teachings of the prophet. If muslims had followed hadith al-thaqalayn, then there would have been only one school of thought: that of the prophet and the Islamic nation would have been united under one jurisprudence.

If each school of thought says they are right about everything, then why are they different? How do you learn about the Sunnah of the prophet when you have several versions and interpretations? How do you learn about islam? The Quran by itself is not enough, we need a genuine sunnah to interprete its content. We need reliable sources. Think it through. Use common sense.

Hadiths conflicting hadith al-Thaqalayn There are several hadiths that appear to be contradicting hadith al-Thaqalayn. Could the prophet contradict himself? Certainly not! All of these conflicting hadiths share one thing in common: They are not found in the reliable hadiths sources of the Twelvers Shiah. In fact, the Twelvers Shiah do not consider them as authentic. They are only found in the Sunnis books.

Adhere to my sunnah and the sunnah of the rightly-guided successors after me. Hold on to it and cling on to it stubbornly.

Hadith al-thaqalayn is known to have been narrated by more than 30 companions of the prophet and is proven to be authentic by the Sunnis and Shiah school of thoughts. This means that any conflicting narration to hadith al-thaqalayn is likely to be a fabrication. According to the Sunnis, the rightly guided caliphs are Abu Bakr, Umar, Uthman and Ali, which is not the case for the Twelvers Shiah.

It has already been proven that the first three caliphs have introduced innovations to Islam during their leaderships. How could the prophet tell us to follow his progeny and at the same time follow the “rightly guided” caliphs, three of which have not only alter the rulings of Islam, but have also fought Ahlul Bayt. Besides, what purpose does the Sunnah of the prophet serve if we have to follow the Sunnah of the “rightly guided” caliphs?!? Wasn't the purpose of the prophet to fight those who contradict the teachings of Allah?

The only Sunnah to follow is that of the prophet and no one else! Accepting this hadith is insulting to the purpose and special virtues of the prophet. He was sent to guide all of us. We therefore follow his teachings and guidance.

Take part of your religion from this Humayra' (i.e. A'ishah).

The above narration is another contradiction to the hadith of al-thaqalayn. How can you take part of Islam from Aisha who was disrespectful to the prophet in many instances. She conspired with the other wives against Him. She fought Ali, the beloved brother of the prophet, causing the death of thousands of Muslims. She disobeyed Allah by leaving her house to wage a war against Ali. She became violent because of her excessive jealousy. She spread her legs in front of the prophet while he was praying. She mistrusted Him. She confirms that the prayer of the traveler is 2 rakaa's, yet prays 4 rakaa's so as to please Uthaman ibn Affan.

She spoke ill and with disrespect (in front of the prophet) of our beloved mother, Khadija (the first wife of the prophet) who the angel Gabriel gave glad tidings and whom Allah has built a castlle for in paradise. She hated Ali, the beloved cousin and brother of the prophet, about whom He said: “O 'Ali! none but a true believer loves you, and none but a hypocrite hates you”. How can you take part of Islam from her? Is such an examplar for women to follow? Is it possible for the prophet to tell us to learn Islam her? Read more about Aisha, the second wife of the prophet Muhammad, and you will soon realize whether you can really learn about half of Islam from her! Many reliable Sunnis scholars have rejected this hadith and treated it as a fabrication. Among them, there are:

Reference:

(taken from al-shia.com)

*- alMizzi and alDhahabi as mentioned in alTaqrir wa al-tahbir fi sharh alTahrir, iii 99

*- Ibn Qayyim alJawziyyah, who has considered all traditions with the words “ya Humayra” and “al-Humayrah” as fabrications

*- Ibn Kathir as quoted in alDurar almuntashirah fi al-'ahadith almushtahirah, 79

*- Ibn Hajar alAsqalani as quoted in al-Taqrir wa altahbir, iii, 99

*- Ibn alMulaqqin, alSubki, Ibn Amir al-Hajj, alSakhawi, alSuyuti, alShaybani, alShaykh Ali alQari, al-Zarqani, Abd alAli alShawkani and others Follow those who will come after me, Abu Bakr and Umar.

Ibrahim ibn Ismail, Ismail ibn Yahya, Yahya ibn Salamah ibn Kuhayl and Abu alZara' are the transmittters of this hadith. They have been considered as unreliable transmitters by Abu Zurah, Abu Hatim, Ibn Numayr, alDarqutni, alBukhari, alNasa'i, Ibn Muin, Ibn Hibban, al-Tirmidhi and others. Read the comments made after the next hadith to understand why the above hadith cannot have been narrated by the prophet. Verily, my Companions are like the stars (nujum) in the sky; whichever of them you follow, you shall be guided rightly. The disagreement of my Companions is a blessing for you.

The prophet spent his life establishing the rulings of Islam as well as fighting those who were hostile to them. Allah does not allow an unjust person to rule His nation, Allah does not allow an individual to introduce innovations to His religion. Abu Bakr and Umar, as well as the third caliph, Uthman, have done a lot of things that are unacceptable to the religion that the prophet dedicated His life to. Today, all muslims are affected by these changes which have created tensions among the different sects of Islam for holding on to different beliefs.

Haven't many of the companions turned their backs to religion? Haven't they become infidels after cutting the throats of one another in the battles of Siffin and the Camel? Haven't they fought each others for the pleasures of this world? Haven't they introduced innovations to the religion? Then how can we be guided by anyone of them after all their unislamic deeds? Is not their behavior a sign of misguidance? The companions desagreed among themselves on religious rulings (Umar was ignorant of the concept of Tayammum, others rejected the concept of temporary marriage (hadith of sahih Muslim #3261) as well as political positions. How many of them joined Muawiyah or the mother of the believers, Aisha to fight Ali ibn Abi Talib? I dont see how the desagreement among them is a blessing for us! In fact, this desagreement is what has mutilated Islam and its followers. If they were to follow the hadith of al-thaqalayn (starting with Umar who said the Quran was sufficient for us - see the calamity of thursday), we would have been in a better condition!

The last hadith has 2 problems. First, not all companions were righteous. If we were indeed asked to follow them, only the righteous ones ought to be followed. Fortunately, the fabricators of this hadith were not smart enough to distinguish between the good and the bad companions. Second, the companions are not to be followed. Their duties were to help spread Islam, teach and implement its rules and set themselves as examples to the community. They themselves needed guidance! We ought to follow those to whom guidance was given to, that is the prophet Muhammad and His pure progeny, who should never be separated from the Quran.

Moreover, a long list of Ulamas have declared this hadith as a mere fabrication to bring a strong support the companions and isolate the progeny of Ahlul bayt from the society.

Is it the Quran and my progeny or the Quran and my Sunnah? The muslim Ulamas have proven the strong authenticity of the hadith of al-thaqalayn that orders us to follow the Quran and the progeny of the prophet. Knowing the virtuous of the members of Ahlul Bayt, there is no doubt that Allah has endowed them with the knowledge to explain the Quran and guide the muslims. The tradition has been accepted as authentic by Muslim, al-Tirmidhi, Ahmad ibn Hanbal, as well as the Twelvers Shiaa scholars.

As far as the second version that states “the Quran and my Sunnah”, the chain of narrators have been proven to be a weak source by many reliable Sunnis scholars. Two members of the chain of narrators are Ismael bin Owais from Abi Owais and are both considered unreliable narrators. Another chain of transmission is: Al-Zabee from Saleh bin Musa Al- talhe from Abdul-Aziz bin Rafia from Abi Saleh from Abu Huraira. Saleh bin Musa is also considered a weak source of hadith by many scholars.

A third chain of transmission is:Abdul-Rahman bin yahya from Ahmad bin Saeed from Muhammed bin Ebrahim Al-Dbaili from Ali bin Zaid Al-fraedi from Al-hurairi from Katheer bin Abdulla bin Omar bin Auf from his father and from his grandfather. Imam Shafii and Abu Dawood (the author of Sunan of Abu Dawood, d.276 A.H.) consider Katheer bin Abdulla a liar. Moreover, Imam Ahmad ibn Hanbal said about Katheer bin Abdulla: “His traditions are rejected and he is not reliable”.

Moreover, “the Quran and my Sunnah” version of the hadith is not mentioned in Sahih Muslim or Sunan al-Tirmidhi.