An Enlightening Commentary Into the Light of the Holy Qur'an Volume 1

An Enlightening Commentary Into the Light of the Holy Qur'an16%

An Enlightening Commentary Into the Light of the Holy Qur'an Author:
Translator: Sayyid Abbas Sadr-'ameli
Publisher: Imam Ali Foundation
Category: Quran Interpretation
ISBN: 9645691028

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An Enlightening Commentary Into the Light of the Holy Qur'an

An Enlightening Commentary Into the Light of the Holy Qur'an Volume 1

Author:
Publisher: Imam Ali Foundation
ISBN: 9645691028
English

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


Notes:

The 20 Volumes of this book have been corrected and uploaded as you can go directly to any other volumes by just clicking on the volume numbers located on the left side.


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Section 16

Surah Al-Baqarah, Verses 133-134

أَمْ كُنتُمْ شُهَدَاء إِذْ حَضَرَ يَعْقُوبَ الْمَوْتُ إِذْ قَالَ لِبَنِيهِ مَا تَعْبُدُونَ مِن بَعْدِي قَالُواْ نَعْبُدُ إِلَـهَكَ وَإِلَـهَ آبَائِكَ إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَاقَ إِلَـهًا وَاحِدًا وَنَحْنُ لَهُ مُسْلِمُونَ

تِلْكَ أُمَّةٌ قَدْ خَلَتْ لَهَا مَا كَسَبَتْ وَلَكُم مَّا كَسَبْتُمْ وَلاَ تُسْأَلُونَ عَمَّا كَانُوا يَعْمَلُونَ

133. "Nay, were you witnesses when death approached Jacob? When he said to his sons: 'What will you worship after me? ' They said: ‘We will worship your God and the God of your forefathers Abraham, Ismail and Isaac, the One (true) God (alone) and to Him we do submit'…"

134. "That is a nation that has passed away; theirs is that, which they have earned, and yours is what you have earned; you shall not be questioned for what they had been doing."

Occasion of Revelation

A group of the Jews believed that when Jacob (as) was on his deathbed, he enjoined on his children the same religion which the Jews currently believe in (with all its corruption of the scriptures). For the nullification of their belief, Allah sent down this verse.1

Everyone is Responsible for his Own Deem

As it is also understood from the apparent meaning of the verse, there were some rejecters of Islam who falsely charged Jacob (as), the prophet of Allah, regarding this matter. (The matter was mentioned in the description of the occasion of revelation.)

To reject this false claim, the Qur'an says:

"Nay, were you witnesses when death approached Jacob?.."

Were you there when he frankly questioned his children the way he did? Yes, that which you (Jews) charge Jacob (as) with is not true.

The factual account which occurred was that:

"…When he said to his sons: 'what will you worship after me?'…."

"...They said: ‘We will worship your God and the God of your forefathers Abraham, Ismail and Isaac, the One (true) God (alone) and to Him we do submit’.

"Yes, he did not enjoin them with anything but to believe in monotheism and to submit to the command of Allah, which is the root of submission to all the Divine ordinances.

It can be deduced from this verse that when Jacob was on his deathbed, a feeling of anxiety and worry existed in him about the future of his children. Finally he expressed his anxiety and asked his sons what they would worship after him.

He especially asked ' what (thing) ' and he did not ask ' whom ', because there were some idol-worshippers in the locale who used to prostrate before some particular ' things’. Jacob wanted to know whether there was any tendency towards those beliefs in the depths of their hearts. But when he heard his children's answer, he found, again, his peace of mind.

This is also noteworthy that Ismail (as) was not Jacob's father or forefather, but he was Jacob's uncle, whereas in the verse under discussion, the term / aba' / which is the plural of the word / 'ab / (father) has been applied.

This makes it clear that, in the Arabic language, this word was sometimes used for 'uncle’. Hence, we say that if this word has been used regarding 'Azar in the Qur'an, it does not negate the fact that 'Azar was Abraham's uncle, not his father.

************************

The last of the above verses mentioned is an answer to one of the delusions of the Jews. They emphasized very much on their ancestors and the honour and glory they ascribed themselves in relation to Allah. They imagined that even when they tainted themselves with sin, they could be rescued under the comforting shade of such ancestors. Then, the Qur'an says:

"That is a nation that has passed away;

theirs is that which they have earned, and yours is what you have earned..."

And, in the same way that they are not responsible for your deeds, also,

“...you shall not be questioned for what they had been doing."

Therefore, instead of expending all your energy trying to prove that you, by right of ancestry, deserve the honour and high position that your pure ancestors enjoyed, you should try to improve your own Faith and deeds.

The addressees in this verse are apparently the Jews and 'the People of the Book', but it is evident that this statement is not specifically referring to them alone, in that this basic principle pertains to us Muslims, too.

Surah Al-Baqarah, Verses 135-137

وَقَالُواْ كُونُواْ هُودًا أَوْ نَصَارَى تَهْتَدُواْ قُلْ بَلْ مِلَّةَ إِبْرَاهِيمَ حَنِيفًا وَمَا كَانَ مِنَ الْمُشْرِكِينَ

قُولُواْ آمَنَّا بِاللّهِ وَمَا أُنزِلَ إِلَيْنَا وَمَا أُنزِلَ إِلَى إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَاقَ وَيَعْقُوبَ وَالأسْبَاطِ وَمَا أُوتِيَ مُوسَى وَعِيسَى وَمَا أُوتِيَ النَّبِيُّونَ مِن رَّبِّهِمْ لاَ نُفَرِّقُ بَيْنَ أَحَدٍ مِّنْهُمْ وَنَحْنُ لَهُ مُسْلِمُونَ

فَإِنْ آمَنُواْ بِمِثْلِ مَا آمَنتُم بِهِ فَقَدِ اهْتَدَواْ وَّإِن تَوَلَّوْاْ فَإِنَّمَا هُمْ فِي شِقَاقٍ فَسَيَكْفِيكَهُمُ اللّهُ وَهُوَ السَّمِيعُ الْعَلِيمُ

135. "And they said: 'Be Jews or Christians, you shall be guided aright'. Say: 'Nay! Rather the creed of Abraham, the upright; and he was not of those who associate partners to Allah'..."

136. "Say: 'We have believed in Allah and that which has been sent down to us, and (in) what was sent down to Abraham, Ismail, Isaac, Jacob and the tribes; and (in) that which was given to Moses and Jesus and (in) that which was given to all prophet from their Lord. We make no distinction between any of them, and to Him do we submit'..."

137. "If then they believe in what you believe, they indeed are guided (aright); but if they turn away, then they are clearly in schism; Allah will suffice you against them; He is the All-Hearing, the All-Knowing."

Occasion of Revelation

Upon the occasion of revelation of these verses it is narrated from Ibn Abbas that some of the Jewish scholars and some Christians from Najran were disputing with the Muslims. Each of these two groups considered their own creed more superior than the other's regarding the Truth, then they negated each other.

The Jews said that their prophet, Moses (as), was superior and their Book, the Turah, was the best. The Christians, on the other hand, had the same claim. They said Jesus (as) was the best guide and the Evangel was the best among the heavenly Books.

Even though they could not settle their own disputes between themselves, the followers of both creeds invited the Muslims to their own religion. The above verses were revealed and answered them both.2

Only Our Creed is True!

Egoism and self-conceit usually cause one to think that Truth is exclusively his own and therefore, he considers others wrong. This very person, consequently, tries to divert others to his own way of seeing things, as the Qur'an through the first verse of the above verses says:

"And they said: 'Be Jews or: Christians, you shall be guided aright'..."

Tell them that distorted religions can never be the source of guidance, but:

“...Say: 'Nay! Rather the creed of Abraham, the upright; and he was not of those who associate partners to Allah’. "

The true believers in pure Faith are those who follow the pure Monotheistic creed, i.e. the Monotheism which has never been tainted with any form of polytheism. The most important basic principle for recognizing the pure religion from the corrupted ones is by keeping in mind this very perfect creed of Monotheism.

Islam instructs us not to make distinction between the divine prophets and to respect their religions totally because the fundamental principles of all Divine religions are entirely the same. Moses (as) and Jesus (as) reinstituted the pure (hanif) doctrine of Abraham (as), which is to live and die with faith in the One True God.

They believed in the non-polytheistic creed of Abraham (as), the pure Monotheist, although their religions were later contaminated with polytheism by their ignorant followers. The Jews, though they taught Unity, went after false gods, and the Christians invented the trinity or borrowed it from pagans.

(Of course, if they search for the pureness of truth, they will realize that there is no difference between what their prophets preached and what was brought forth by Islam and that they, in performing their duties today, should follow the divine creed of Islam which has come down from the direction of Allah for this Age).

************************

Concerning the statements of the Muslims' opponents, the next verse enjoins the followers of Islam thus:

"Say: ‘We have believed in Allah and that which has been sent down to us, and (in) what was sent down to Abraham, lsmail, Isaac, Jacob and the tribes; and (in) that which was given to Moses and Jesus and (in) that which was given to all prophets from their Lord..."

“...We make no distinction between any of them, and to Him do we submit’."

Self-conceit and tribal or racial prejudices should never lie at the root of our accepting some of the prophets and rejecting the others. They were all Divine teachers who spent their lives training and guiding people in different eras of time. Their aim was only to guide human beings towards pure Unity, Truth, and Justice, although each of them had some particular duties and special qualifications related to their own specific periods of time.

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Then it adds:

"If then they believe in what you believe, they indeed are guided (aright)..."

“...but if they turn away, then they are clearly in schism..."

If they do not mix their racial and tribal problems, and the likes of them, with the religion, and formally accept all the prophets, they are also guided, otherwise they have put away the truth and followed the wrong.

The term / siqaq / originally means 'cleft, conflict, and fight' and, here, it has been rendered into ' blasphemy', and sometimes into 'misleading', or 'separation from Truth and tending to falsehood', all of which, in fact, basically point back to the same fact.

Some of the commentators have cited that when the former verse was revealed whereby Jesus (as) was mentioned in a row with some other prophets, some of the Christians said that they did not agree with that statement because Jesus (as) was not like other prophets; he was the son of God. The last verse of the above verses was sent down3 and warned them that they were misguided and they were in schism.

However, at the end of the verse, it encourages the Muslims not to be afraid of the plots of enemies; saying:

“...Allah will suffice you against them; He is the All-Hearing, the All-Knowing."

Explanation: The Oneness of the Prophets' Invitation

In several occasions, the Holy Qur'an points out that there is no difference between the prophets of Allah because all of them had received the revelation from one single Source and pursued one goal.

Therefore, the Qur'an enjoins the Muslims to respect all of the Divine prophets equally. But, as it was stated before, this exhortation does not conflict with the idea that every new religion sent down from Allah abrogates the former religions and Islam is the last religion in the world.

Of course, no religion on earth, except Islam, has ever demanded of its adherents to believe equally in the truthfulness and flawless godliness, sinless purity of conduct and character of the other apostles of Allah and in the other sacred scripts as the revealed Word of Allah.

This command in Islam was given because the Divine Apostles were like some teachers and everyone of them instructed the human race as one class. It is evident that when the period and the course of one class finishes, the trainees will be promoted to another teacher, to a class of a higher degree.

Therefore, all nations are to fulfill the requirements given by the last prophet of their times, which is the last stage of the development of the religion in their period of time. This statement will never contrast the rightfulness of the invitations of other prophets.

Who were ' Asbat '?

The term / sebt / originally means: ‘stretching, or expanding of something easily’. A tree is sometimes called ' sabat ' because its branches expand freely. The leading lexicologists expressly declare that / sebt / the plural of which is / asbat / include sons' children and daughters' children.4

The meaning of the term / asbat /, here is the groups and tribes of Israelites who came forth from Jacob's twelve sons, and, since there were some prophets among them, in the above verse they are counted among those upon whom the Divine verses have been sent down.

So, the objective meaning of the term, here, is the tribe of Israelites or the tribes of Jacob's children who consisted of some prophets, not all the children of Jacob. Some of those children were not entirely eligible to be prophets because they committed sin in their dealings with their own brother.

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The Arabic term / hanif / is based on / hanaf / with the meaning 'orthodox, true', or 'inclined from misguidance to right opinion'. So, those pure monotheists who turn away from polytheism and incline to this basic principle are called ' Hanif’.

It is also for this reason that one of the meanings of / hanif / is ' true, straight’.

This explanation makes it clear that the meaning offered by the commentators for the term / hanif / such as Hajj, the pilgrimage to the Ka'bah, adhering to truth, following Abraham (as), and the pureness of deeds, are all reflections of that inclusive meaning and each of them is an example of it.

Surah Al-Baqarah, Verses 138-141

صِبْغَةَ اللّهِ وَمَنْ أَحْسَنُ مِنَ اللّهِ صِبْغَةً وَنَحْنُ لَهُ عَابِدونَ

قُلْ أَتُحَآجُّونَنَا فِي اللّهِ وَهُوَ رَبُّنَا وَرَبُّكُمْ وَلَنَا أَعْمَالُنَا وَلَكُمْ أَعْمَالُكُمْ وَنَحْنُ لَهُ مُخْلِصُونَ

أَمْ تَقُولُونَ إِنَّ إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَاقَ وَيَعْقُوبَ وَالأسْبَاطَ كَانُواْ هُودًا أَوْ نَصَارَى قُلْ أَأَنتُمْ أَعْلَمُ أَمِ اللّهُ وَمَنْ أَظْلَمُ مِمَّن كَتَمَ شَهَادَةً عِندَهُ مِنَ اللّهِ وَمَا اللّهُ بِغَافِلٍ عَمَّا تَعْمَلُونَ

تِلْكَ أُمَّةٌ قَدْ خَلَتْ لَهَا مَا كَسَبَتْ وَلَكُم مَّا كَسَبْتُمْ وَلاَ تُسْأَلُونَ عَمَّا كَانُواْ يَعْمَلُونَ

138. "(Receive) the baptism of Allah and who is better than Allah in baptizing? And Him do we worship."

139. "Say (to the Jews and Christians): Would you dispute with us concerning Allah Who is our Lord and your Lord? For us are our deeds and for you are your deeds: and we are sincere to Him’. "

140. "Or do you claim that Abraham, Ismail, Isaac, Jacob, and the tribes were Jews or Christians? Say: Who then knows best, you or Allah? 'Who is more unjust than he who conceals testimony received from Allah? And Allah is not heedless of what you do. "

141. "That is a nation that has passed away; theirs is that which they have earned and yours is what you earned; you shall not be questioned for what they had been doing."

Following the invitation, in the former verses, to the adherents of all religions to accept the Divine messages of all prophets, in the first verse of this group of verses, it commands them all to:

"(Receive) the baptism of Allah..."

Which is the same as the purification by Faith and true monotheism resulting in the manifestation of one true colour? Then, it adds:

“...and who is better than Allah in baptizing? And Him do we worship."

Thus, the Qur'an commands that all racial, tribal and other separative colours be put aside and that everyone take on (symbolically) the colour of Allah.

Some commentators have recorded that it was a custom among the Christians to baptize their new-born children in baptismal water which was mixed with dye or a colour, signifying that the baptized person received new colour in life. They said that this baptism, especially with this particular colour, caused the person to be cleaned from the original sin that he had inherited from Adam (as).

The Qur'an rejects this baseless logic and tells them that in order to purify their souls and minds from any stain of sin instead of using colours of rituals, superstitions and dispersiveness; they had better accept the colour of truthfulness and godliness.

Truly, what a delicate and beautiful sentence it is! How nice it would be if all people accepted the godly colour, i.e. the colour of unity, purity and virtue! viz. the colour of colourlessness, the colour of justice, equality, patience and perseverance.

Under the light of the colour of unity and sincerity, all conflicts and fights can be put to an end and the main weed of polytheism and dispersion might be rooted out.

This is, in fact, that very colourlessness, or in other words, pulling away of all colours.

In several traditions, commenting on this verse, it is narrated from Imam al-Sadiq (as) who has said that the objective meaning of / sibqatallah / ' the baptism of Allah ' is the pure creed of Islam.5 This idea is also a reference to what was said in the above.

Some of the Jews, and some others, occasionally disputed with the Muslims claiming that all the prophets were chosen from among them and their religion was the oldest of all religions, and their book was the most ancient of Divine Books.

They said that if Muhammad (S) had really been a prophet, he would have been appointed from among them. They sometimes said that their race was superior to the Arab race, for the acceptance of creeds, and they were more receptive to revelation than Arabs, because they had practically been idol-worshippers while the Jews were not.

The Jews considered themselves the sons of God, the ones who claimed Heaven exclusively theirs. The Qur'an refuses all of these false imaginations. At first, it tells the Prophet (S):

"Say (to the Jews and Christians): 'Would you dispute with us concerning Allah Who is our Lord and your Lord?..."

This Lord is not exclusively for one particular tribe or a certain race. He is the Lord of all human beings and all creatures in the world of existence.

Addressing them, it adds that they should also know that: there are no privileges for anyone except for those attained by a person's good deeds:

“...For us are our deeds and for you are your deeds:..."

But there is a difference between those deeds. We serve Him sincerely and associate none with Him, (while most of you have polluted Unity with polytheism):

"…and we are sincere to Him…".

************************

The next verse replies to some other vain claims of theirs. It says:

"Or do you claim that Abraham, Ismail, Isaac, Jacob, and the tribes were Jews or Christians?.."

“...Say: 'Who then knows best, you or Allah?’..."

Allah knows best of all that they were neither Jewish nor Christian.

You also know, whether you admit it or not, that many of those prophets came in to this world before Moses (as) and Jesus (as), and if you do not know it, then you have ignorantly charged them with such a belie which in itself, is a great sin and an attempt at hiding the true fact. Thus:

“...Who is more unjust than he who conceals testimony received from Allah?..."

“...And Allah is not heedless of what you do."

What a wonder! When it happens that a person's mind is dominated by obstinacy and prejudice, he denies even the well-known facts of history.

For instance, the Jews counted the prophets such as Abraham (as), Isaac (as) and Jacob (as), who came into the world and passed away before Moses and Jesus, as being from among the followers of Moses (as) and Jesus (as).

They denied the above mentioned fact which is pertinent to the fate of their people and defines their Faith and religion. It may be for this very reason that the Qur'an introduces them as the most unjust.

There is no unjust action worse than that some persons intentionally deny some facts in order to misguide people so that they wander aimlessly in that misguidance.

************************

In the last of the verses under discussion, which is also the last verse of the first part (out of the thirty parts) of the Holy Qur'an, the Qur'an answers them in another style indicating that supposing all these claims were correct, then, this is the answer:

"That is a nation that has passed away; theirs is that which they have earned..."

"...and yours is what you earned; you shall not be questioned for what they had been doing."

In conclusion, a nation should rely upon its own deeds, not on its past history. As a person should thrive on his own excellencies, not on those of his ancestors.

Notes

1. Tafsir-i-Abulfutuh-Razi, vol. 1, p. 339

2. Majma'-ul-Bayan, vol. 1, p. 216

3. Majma'-ul-Bayan, vol. 1, p. 218

4. Arabic-English Lexicon, parl 4, p. 1294, by: E.W. Lane

5. Nur-uth-Thaqalayn, vol. 1, p. 132

Chapter 2: Sexual Etiquette

Sexual Etiqutte in Islam

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

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

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

Importance of Sexual Relations

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

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

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

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

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

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

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

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

Importance of Satisfying your Wife

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

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

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

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

Recommended Acts

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

Before Intercourse

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

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

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

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

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

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

Foreplay

Importance of Foreplay

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

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

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

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

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

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

Method of Foreplay

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

a. Caressing the breasts

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

b. Oral sex

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

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

c. Other

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

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

After Intercourse

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

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

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

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

Acts not Recommended

Makrūh [Discouraged] acts

1. Anal intercourse

25

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

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

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

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

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

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

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

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

3. Making love standing

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

4. Making love bare (without a covering)

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

5. Engaging in sexual intercourse under the sky

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Recommended Times

Obligatory times

1. When there is fear of ĥarām [forbidden]

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

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

2. Once every four months47

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

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

Mustaĥab (Recommended) times

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

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

2. When one is attracted to another woman.

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

Times not Recommended

Harām (Forbidden) times

1. During menstruation (ĥaydh)51 :

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

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

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

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

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

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

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

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

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

      فَإِذَا تَطَهَّرْنَ فَأْتُوهُنَّ مِنْ حَيْثُ أَمَرَكُمُ اللٌّهُ

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

2. During Nifās.56

3. During fasting in the month of Ramaďān.57

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

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

Makrūh (Undesirable) times

1. In the state of Iĥtilām

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

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

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

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

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

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

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

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

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

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

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

Healthy Body

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

Recommended acts67

1. Travelling.

2. Fasting.

3. Eating 21 red raisins on an empty stomach.

4. Drinking rain water68 .

5. Praying Ŝalāt al-Layl.

6. Washing the hands before and after eating.

7. Discharging at the time of needing the toilet.

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

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

10. Getting a suitable amount of rest.

11. Eating aniseed and dates.

12. Chewing your food well.

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

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

Use of massage oils69

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

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

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

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

The following oils have been recommended

1. Violet Oil

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

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

2. Willow (Catkin) Oil

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

3. Lily Oil

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

4. Olive Oil

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

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

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

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

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

5. Others

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

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

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

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

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

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

Strengthening and Weakening Sexual Desire

Things that increase sexual desire79

1. Carrots

2. Onions

3. Meat

4. Eggs

5. Melon

6. Fresh pomegranate

7. Fresh milk

8. Sweet grapes

9. Wheat oil

10. Extract of the centre of a date.

11. Wearing of yellow shoes.

12. Applying massage oil to the body.

13. Applying collyrium (kohl) to the eyes.

Things that renew and charge sexual desire80

1. Honey

2. Walnuts

3. Dates

4. Bananas

Things that reduce sexual desire81

1. Taking a bath with cold water.

2. Not eating dinner.

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

Notes

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

2. Nikah literally means sexual intercourse.

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

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

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

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

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

8. Nikah literally means sexual intercourse.

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

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

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

12. °alliyatul Muttaqīn, pg. 91

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

14. °alliyatul Muttaqīn, pg. 110

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

16. °alliyatul Muttaqīn, pg. 115

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

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

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

20. °alliyatul Muttaqīn, pg. 111

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

22. Tib wa Behdāsht, pg. 300

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

24. °alliyatul Muttaqīn, pg. 112

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

26. Sūrat al-A~rāf, Verse 80

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

28. Sūrat al-Baqarah, Verse 223

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

45. Confirmed with the office of Ayatullāh Sīstānī, Qom

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

47. Islamic Laws, Rule 2427

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

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

50. Ibid., pg. 48-49

51. Islamic Laws, Rule 456

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

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

54. °alliyatul Muttaqīn, pg. 109

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

56. Islamic Laws, Rule 520

57. Islamic Laws, Rule 1593

58. °ajj Manāsek, Rule 219

59. Confirmed with the office of Ayatullāh Sīstānī, Qom

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

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

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

63. Sūrat at-±ūr, Verse 44

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

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

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

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

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

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

70. °alliyatul Muttaqīn, pg. 172

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

72. al-Kāfī, vol. 6, pg. 332

73. Makārim al-Akhlāq, pg. 190

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

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

76. Tib wa Behdāsht, pg. 292

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

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

79. Gonjhāye Ma~navī, pg. 318

80. Tib wa Behdāsht, pg. 300

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

82. Ibid., pg. 43

Chapter 2: Sexual Etiquette

Sexual Etiqutte in Islam

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

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

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

Importance of Sexual Relations

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

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

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

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

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

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

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

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

Importance of Satisfying your Wife

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

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

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

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

Recommended Acts

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

Before Intercourse

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

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

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

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

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

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

Foreplay

Importance of Foreplay

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

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

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

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

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

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

Method of Foreplay

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

a. Caressing the breasts

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

b. Oral sex

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

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

c. Other

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

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

After Intercourse

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

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

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

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

Acts not Recommended

Makrūh [Discouraged] acts

1. Anal intercourse

25

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

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

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

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

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

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

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

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

3. Making love standing

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

4. Making love bare (without a covering)

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

5. Engaging in sexual intercourse under the sky

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Recommended Times

Obligatory times

1. When there is fear of ĥarām [forbidden]

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

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

2. Once every four months47

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

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

Mustaĥab (Recommended) times

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

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

2. When one is attracted to another woman.

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

Times not Recommended

Harām (Forbidden) times

1. During menstruation (ĥaydh)51 :

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

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

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

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

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

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

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

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

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

      فَإِذَا تَطَهَّرْنَ فَأْتُوهُنَّ مِنْ حَيْثُ أَمَرَكُمُ اللٌّهُ

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

2. During Nifās.56

3. During fasting in the month of Ramaďān.57

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

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

Makrūh (Undesirable) times

1. In the state of Iĥtilām

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

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

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

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

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

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

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

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

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

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

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

Healthy Body

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

Recommended acts67

1. Travelling.

2. Fasting.

3. Eating 21 red raisins on an empty stomach.

4. Drinking rain water68 .

5. Praying Ŝalāt al-Layl.

6. Washing the hands before and after eating.

7. Discharging at the time of needing the toilet.

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

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

10. Getting a suitable amount of rest.

11. Eating aniseed and dates.

12. Chewing your food well.

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

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

Use of massage oils69

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

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

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

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

The following oils have been recommended

1. Violet Oil

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

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

2. Willow (Catkin) Oil

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

3. Lily Oil

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

4. Olive Oil

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

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

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

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

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

5. Others

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

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

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

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

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

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

Strengthening and Weakening Sexual Desire

Things that increase sexual desire79

1. Carrots

2. Onions

3. Meat

4. Eggs

5. Melon

6. Fresh pomegranate

7. Fresh milk

8. Sweet grapes

9. Wheat oil

10. Extract of the centre of a date.

11. Wearing of yellow shoes.

12. Applying massage oil to the body.

13. Applying collyrium (kohl) to the eyes.

Things that renew and charge sexual desire80

1. Honey

2. Walnuts

3. Dates

4. Bananas

Things that reduce sexual desire81

1. Taking a bath with cold water.

2. Not eating dinner.

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

Notes

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

2. Nikah literally means sexual intercourse.

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

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

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

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

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

8. Nikah literally means sexual intercourse.

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

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

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

12. °alliyatul Muttaqīn, pg. 91

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

14. °alliyatul Muttaqīn, pg. 110

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

16. °alliyatul Muttaqīn, pg. 115

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

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

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

20. °alliyatul Muttaqīn, pg. 111

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

22. Tib wa Behdāsht, pg. 300

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

24. °alliyatul Muttaqīn, pg. 112

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

26. Sūrat al-A~rāf, Verse 80

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

28. Sūrat al-Baqarah, Verse 223

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

45. Confirmed with the office of Ayatullāh Sīstānī, Qom

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

47. Islamic Laws, Rule 2427

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

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

50. Ibid., pg. 48-49

51. Islamic Laws, Rule 456

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

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

54. °alliyatul Muttaqīn, pg. 109

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

56. Islamic Laws, Rule 520

57. Islamic Laws, Rule 1593

58. °ajj Manāsek, Rule 219

59. Confirmed with the office of Ayatullāh Sīstānī, Qom

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

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

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

63. Sūrat at-±ūr, Verse 44

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

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

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

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

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

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

70. °alliyatul Muttaqīn, pg. 172

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

72. al-Kāfī, vol. 6, pg. 332

73. Makārim al-Akhlāq, pg. 190

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

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

76. Tib wa Behdāsht, pg. 292

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

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

79. Gonjhāye Ma~navī, pg. 318

80. Tib wa Behdāsht, pg. 300

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

82. Ibid., pg. 43


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