13. DUTIES OF OTHER FAMILY MEMBERS: Islamic Marriage (Nikaah) Handbook for Young Muslims, Muslim Wedding and Marriage Guide

Other household members should also know that the time and attention of the newly married ones will be divided and previous expectations may have to be changed to suit new circumstances. In joint families, the NaMehram ladies must observe hijab if they are not living in a separate house with their husbands.

Decency and Privacy

Holy Prophet Muhammad (s.a.w.) and the Imams have emphasized that when you engage in sexual intercourse, make sure that no child (or, for that matter, any other person) sees you or hears you. Abu Basir quotes Imam Jafar as-Sadiq (a.s.) as follows, "Be careful not to have sex with your wife while a child can see you. Holy Prophet Muhammad (s.a.w.) used to dislike this (attitude) very strongly." If a child sees and hears the parents engaged in sexual intercourse, he might go through a shocking psychological experience. It might also create a problem in his own adult life. Islam has laid down clear guidelines about the privacy of adults.

Holy Qur'an gives us the following rules about privacy within the family circles:

1. There are three times in a day: night, early morning and afternoon, which are considered as times of privacy.

2. The minor children should be taught that during times of privacy they are not allowed to enter the bedroom of their parents or adults without first asking their permission.

3. At other times, the children are free to come and go into the bedroom of their parents without asking for their permission. In retrospect, this means that the parents should be decently dressed at those other times.

4. As for the mature children and adults, the Holy Qur'an is clear that they may enter the bedroom of their parents or other adults at all times only after asking their permission.

Conclusion: The Islamic way of life not only assures happiness and satisfaction of an individual but the society as a whole benefits by implementing the laws of Shariah. Since the society consists of families and families come into being by matrimonial relationships it is necessary that this basic unit of society is properly understood and protected from all that threatens its existence.

14. GLOSSARY OF ISLAMIC TERMS:

HARAAM: forbidden, prohibited.
IHTIYAT WAJIB: precautionary wajib.
JA'IZ, HALAAL, MUBAH: permitted, allowed, lawful, legal.
MARJA (pl. MARAJI): A high-ranking mujtahid.
MAKRUH: reprehensible, disliked, discouraged.
MUJTAHID: or FAQIH (pl. FUQAHA): a jurist.
SUNNAT or MUSTAHAB: recommended, desirable, better.
WAJIB: obligatory, necessary, incumbent.

15. BIBLIOGRAPHY:

01. Ideal Marriage - Van de Velde
02. Marriage and Morals in Islam - Sayyid Muhammad Rizvi
03. Marriage and Family Ethics - Ibrahim Amini
04. Spouse Selection - Ali Akber Mazaheri
05. Youth and Morals - S. Mujtaba Musavi Lari
06. Sexual Ethics in Islam and in the Western World - M. Mutahhari
07. Islamic Law - Ayatullah Seestani
08. Tahzeebul Islam - Allamah Majlisi
09. Adaabe Mujaameaat - Peermohammed Ebrahim Trust
10. A Gift for the Youth - Shabeeb Rizvi

12. MUTUAL RIGHTS AND BEHAVIOUR:Islamic Marriage (Nikaah) Handbook for Young Muslims, Muslim Wedding and Marriage Guide

Remember that the bride has just left her loved ones. She might be new to this place. So she deserves consideration and a chance to adjust herself in the new environment.

Mulla Mohsin Faiz Kashani in his book, Al Waafi in the chapter of "A Woman's right over her Husband" writes that it is narrated from the Holy Prophet Muhammad (s.a.w.) that some people inquired from him regarding the rights of a wife over her husband. He (s.a.w.) answered, "He should overlook her minor faults and if she commits a major mistake then he should forgive her."

Shahab Abdo Rabbeh relates that I asked Imam Jafar as-Sadiq (a.s.) concerning the rights of a woman over her husband. He (a.s.) answered, "He should fulfill all her basic necessities and must not terrorize her by getting angry time and again. i.e. after fulfilling her needs, is kind and affectionate towards her, then I swear by Allah, he has fulfilled his wife's rights."

The importance of observing the rights of a wife can be gauged from the hadith of the Messenger of Allah (s.a.w.) wherein he says, "The best among you is the one who observes the rights of his wife in the best possible way and I am the best among you to observe the rights of my wives."

A. The Importance of helping one's wife at home

One day the Messenger of Allah (s.a.w.) paid a visit to the house of Imam Ali and Fatimah Zahra (s.a.). He saw that Imam Ali (a.s.) was sieving the pulses and Fatemah (s.a.) was busy cooking. On observing this Holy Prophet Muhammad (s.a.w.) remarked, "O Ali, I do not speak except what is revealed to me. Anyone who helps his wife in her domestic affairs obtains a reward of one year of worship equal to the amount of hair on his body. This year of worship will be as if he has fasted during its days and prayed during its nights. Allah will reward him equal to the reward of all the patient ones, Hazrat Dawood (a.s.) and Hazrat Isa (a.s.)."

B. Consequence of Ill Behavior with the Family

Imam Reza (a.s.) says, "Every man should strive to make his wife and children comfortable according to his capacity for if he is strict and unkind to them and because their rights are being deprived they will desire his death."

When Saad ibne Maaz, the great companion of Holy Prophet Muhammad (s.a.w.) expired, he (s.a.w.) himself participated in the funeral procession and shouldered his bier quite a few times with considerable respect. Then he laid it in the grave and buried him with his own hands. On seeing the zeal of Holy Prophet Muhammad (s.a.w.), the mother of Saad cried, "Congratulations, O my son on gaining paradise." On hearing this the Messenger of Islam retorted, "Wait, do not make haste in divine affairs. Your son is in great agony and anguish at the moment." When the people inquired about the reason for this condition he (s.a.w.), replied, "He behaved very badly with his family members."

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

"It is the right of your wife that you should know that Allah has made her for you a tranquility and comfort (in worry), and a friend and shield (against sins).

And likewise, it is incumbent upon both of you to thank Allah for your partner and to know that (the spouse) is a grace of Allah upon you. And it is obligatory to have good fellowship with this grace of Allah (i.e. wife), and to respect her and be kind to her, although your rights upon her are greater and her obedience to you is final in all your likes and dislikes so long as it is not a sin. So she has the right of love and fellowship, and a place of repose (i.e. house) so that natural desires may be fulfilled, and this in itself is a great duty. And there is no strength but by Allah."

D. Husband's rights over his Wife

The rights of a husband over his wife are numerous. The most important among them is related to having physical relationship with her. The duty of a wife is to submit herself physically before her husband. This right of the husband i.e. of having a physical relationship with his wife, as and when he wants, is obviously a reciprocation of her feelings. In absence of her husband the duties of the wife include the protection of his rights, status, wealth and respect. She must not spend his wealth without his permission nor must she reveal his secrets. Rather she should be his closest confidante.

She must not let anybody inside the house without his permission in his absence. For, doing so would lead to a lot of misunderstandings, which would have drastic repercussions on the sacred contract of marriage. She must value his ideas, plans and provisions that he has prepared for her and other family members and obey him under all circumstances. She must not disobey him come what may nor must she do any such thing which detracts him. Rather she must try her best to attract his attention towards herself by which both of them can lead a life of harmony.

Imam Muhammad al-Baqir (a.s.) says that once a lady inquired from Holy Prophet Muhammad (s.a.w.) regarding the rights a husband enjoys over his wife. He (s.a.w.) said, "First and foremost is that she should obey him and refrain from disobedience. She must not donate anything from his house without his permission nor can she keep recommended fasts without his approval. She must NEVER deny him his physical rights nor deprive him of its pleasures. If she steps out of the house without his permission, the angels of the heaven and the earth, of wrath and mercy, curse her till she returns to her house."

E. The Importance of obeying one's Husband

Imam Jafar as-Sadiq (a.s.) says that a group of people paid a visit to the Messenger of Islam and said, "O Prophet of Allah, we have seen such people who prostrate before each other." Holy Prophet Muhammad (s.a.w.) answered, "If at all I could permit prostration before anyone except Allah, the Creator, I would have ordered the wives to prostrate before their husbands."

Holy Prophet Muhammad (s.a.w.) is also reported to have said, "A wife who gives her husband water to drink attains a reward of one year of worship, a year whose nights were passed in prayers and days in fasting. In exchange of one drop of water which she provides for her husband one city is built in paradise for her and sins of sixty years are forgiven."

The author of Makaremul Akhlaq narrates on the authority of Imam Muhammad al-Baqir (a.s.), "The Jehaad of women is to be patient while facing the difficulties of life with their husbands."

F. Stricture Against Foul Language

Holy Prophet Muhammad (s.a.w.) said, "Any woman who converses indignantly with her husband, thereby hurting his sentiments, none of her deeds either obligatory or recommended will be accepted from her until and unless her husband does not express his satisfaction with her. Even if this woman fasts during the days, prays during the nights, frees slaves or donates the best of horses in the way of Allah, she will be first to enter the fire of hell. Similar will be the fate of the husband who usurps the rights of his wife."

G. A Summary of Mutual Rights

In his book Principles of Marriage and Family Ethics, Professor Ibrahim Amini has explained in much detail the duties of husband and wives, often quoting incidents to emphasize his arguments.

Part One deals with the duties of Women: According to the author the purpose of marriage is that the wife lives with her husband. She must be kind and should respect her husband. She must not complain unnecessarily. She must have a pleasant disposition. She must be a comfort for her husband and appreciate him. She must not look for his shortcomings. She must observe Islamic Hijab. She must forgive her husband's mistakes. She must learn to cope with her husband's relatives. She must help her husband to make progress. She must not be unduly suspicious.

Part Two deals with the duties of Men: The man is the guardian of the family. He should take care of his wife and be loving towards her. He must respect her and be well mannered. He also must not complain unnecessarily. He should overlook her mistakes. He should not be suspicious about her. He should be clean at home also. He must help in the household chores and assist in bringing up children.

11. THE MAJOR ABLUTION (GHUSL JANABAT):Islamic Marriage (Nikaah) Handbook for Young Muslims, Muslim Wedding and Marriage Guide

A. INTRODUCTION: "Janabat" is a ritual impurity caused by the discharge of semen or by sexual intercourse; and the person on whom ghusl janabat becomes wajib is known as "junub". Holy Qur'an says:

O you who believe! Do not go near prayers (salat) when you are... junub until you have washed yourselves. (Surah Nisa 4:43) O you who believe! When you stand up for prayers (salat), . . . if you are junub, then purify (yourselves). (Surah Maidah 5:6)

B. THE CAUSES OF GHUSL JANABAT (There are two causes of janabat):
1. Discharge of semen. It does not make any difference whether this discharge is while awake or in a wet dream, slight or profuse, intentionally or otherwise, in lawful way or unlawful (e.g., masturbation). In all these cases ghusl janabat becomes obligatory (wajib).

If a liquid comes out from a man and he does not know whether or not it is semen, then he should look for the following three signs: (1) emission with passion; (2) spurting discharge; (3) feeling relaxed after the discharge. If these signs are found together on him, then he should consider the liquid as semen, otherwise not.

If a secretion is discharged from a woman, then it is precautionary wajib for her to do ghusl janabat provided it came with sexual passion and she felt relaxed after it. But if the secretion comes without the sexual passion or without the feeling of relaxation after the discharge, then it is not najis and therefore ghusl is not wajib upon her.

2. Sexual Intercourse. It does not make any difference whether the intercourse was lawful or unlawful, and with or without discharge of semen. In Islamic laws, sexual intercourse is defined as the penetration of the glens into the vagina or anus of the woman. That is, for ghusl janabat to become wajib it is not necessary that full penetration or discharge of semen should take place. In case of sexual intercourse, ghusl janabat becomes wajib on both the man and the woman.

C. THINGS FORBIDDEN FOR A JUNUB (The following 4 acts are Haraam before performing the ghusl):
1. Touching the writing of Holy Qur'an, the names and attributes of Allah, the names of Holy Prophet Muhammad (s.a.w.), the Imams and Fatimah Zahra (daughter of Holy Prophet Muhammad (s.a.w.)).

2. Reciting the verses of Holy Qur'an in which sajdah (prostration) is wajib. These verses are: verse 15 of chapter 32; verse 38 of chapter 41; verse 62 of chapter 53; and verse 19 of chapter 96. It is better not to recite even a single verse from these chapters.

3. Entering or staying in the mosque. Holy Qur'an says, "O you who believe!...Nor (are you allowed to enter the masjid) if you are junub until you have washed yourself except passing through." (Surah Nisa 4:43) Based on this verse and relevant ahadith, the mujtahids have concluded that a junub is totally forbidden from staying in the mosque.

Of course, as the verse says, one can pass through the mosques (by entering from one door and leaving from the other). However, this exception of passing through does not apply to the following places: the Masjidul-Haraam (the Sacred Mosque at Makkah) Masjidun-Nabi (the Mosque of Holy Prophet Muhammad (s.a.w.) at Medina), and shrines of the Imams. A junub cannot even pass through them.

4. Leaving something in or taking it out from a mosque.

D. THINGS MAKRUH (DISLIKED) FOR THE JUNUB:
1. Eating and drinking is makruh for a junub except after doing wuzu or gargling or rinsing the nose.

2. Reciting more than seven verses from Holy Qur'an. This applies to other than the four chapters with wajib sajdah mentioned above.

3. Touching the cover of Holy Qur'an.

4. Sleeping without doing wuzu.

E. THE ACTS WHOSE VALIDITY DEPEND ON GHUSL JANABAT:
1. Salat (prayers) except salatul-mayyit (the prayer for a dead Muslim), which can be performed even in the state of janabat.

2. Wajib tawaf (the circumambulation of the Ka'bah in Hajj Pilgrimage).

3. Fasting. If someone knowingly remains junub until dawn in Ramadan, his fasting will become invalid (batil).

F. MANNER OF PERFORMING GHUSL:
Ghusl is a ritual bath; it involves washing of the whole body. There are two methods of performing ghusl. One is known as ghusl tartibi, and the other is known as ghusl irtimasi.

1. Ghusl Tartibi: means an ordinal bath, performed in three stages.

After washing away the najasat (e.g., semen or blood) from the body and after niyyat, the body has to be washed in three stages: First, head down to the neck; then the right side of the body from the shoulder down to the foot; and lastly, the left side of the body.

Each part should be washed thoroughly in such a way that the water reaches the skin. Special care should be taken while washing the head; the hair should be combed (e.g., with your fingers) so that water reaches the hair-roots. While washing the right side of the body, some part of the left side must be washed too, and also, while washing the left side of the body, some part of the right side must be washed.

2. Ghusl Irtimasi: means a bath involving immersion of the whole body in the water. It is needless to say that such a ghusl can only be done in a body of water, e.g., a pool, river, lake or sea.

After washing away the semen or blood from the body and after niyyat, the whole body should be completely immersed in the water all at once, not gradually. One has to make sure that the water reaches all parts of the body, including hair and the skin under it.

However, ghusl tartibi is preferred to ghusl irtimasi.

G. RECOMMENDABLE ACTS OF GHUSL (These recommendable acts are five):
1. Washing both hands upto the elbows three times before the ghusl.
2. Gargling three times.
3. Wiping the hands on the whole body to ensure that every part has been thoroughly washed.
4. Combing the hair with the fingers to ensure that the water reaches the hair-roots.
5. (For men only) Doing istibra before ghusl janabat. Istibra, in the present context, means, "urinating." The benefit of istibra: If a liquid comes out of one's penis after completing the ghusl, and he doubts whether it is semen or urine, then should he repeat the ghusl or not? If he had done istibra before the ghusl, then he can assume that the liquid is urine he will not have to repeat the ghusl; he just has to do wuzu for his salat. But, on the other hand, if he had not done istibra before the ghusl, then he has to assume that it is the remnant of semen and he will have to do the ghusl again.

09. DUA FOR PREGNANCY: Islamic Marriage (Nikaah) Handbook for Young Muslims, Muslim Wedding and Marriage Guide

Imam Jafar as-Sadiq (a.s.) has taught the following dua:

Transliteration: Allaahumma laa tadharni fardanw wa anta khairul waaretheen wah'eedanw wah'sheeyan fayaqs'uroo a'n tafakkori bal habli a'afiyata s'idqin dhokooranw wa onaathan aanaso behim minal wah'shate wa askuno ilaihim minal wah'date wa ashkoroka I'nda tamaame ne'matin yaa wahhaabo yaa a'zeemo yaa mo-a'z'z'amo thumma a'at'eni fee kulle a'afiyatin shukran h'atta tabloghani minha riz"waanoka fee s'idqil h'adeethe adaaail amaanate wa waqaaain bil 'ahde

Translation: O Allah! Do not keep me solitary though You are the best of Inheritors. I am alone and terrified of loneliness. This worry has reduced my thankfulness to You. So bestow on me true forgiveness and give me female and male children so that by their company I can cure my terror of loneliness. By which my loneliness is cured. So that on the completion of this bounty I can thank You. O the greatest Giver, O the Greatest, O the Bestower of greatness, after this bestows me with tawfeeq that I thank You for every kindness. Till I can achieve Your kindness by thankfulness, by speaking the truth, by returning trusts and by fulfilling oaths.

10. CONTRACEPTIVES AND ABORTION:

According to the Shi'ah fiqh, family planning as a private measure to space or regulate the family size for health or economic reasons is permissible. Neither is there any Qur'anic verse or hadith against birth control, nor is it wajib to have children in marriage.

A. THE CONTRACEPTIVE METHODS:
Let us examine some of the most commonly used contraceptive methods and determine whether they are permissible in Islam or not. It must be mentioned that we are studying the permissibility of these methods from the Shariah point of view only. For the medical opinion about the reliability or any side effects of these methods, the reader must consult his or her physician. Further each individual needs to check additional conditions, which may apply as per his Marja'a.

1. Oral Contraceptives:
Birth control pills prevent conception by inhibiting ovulation. Since all such pills inhibit ovulation, there is absolutely no problem in using them. However, the individual must consult the physician about possible side effects.

The pills like the 'morning-after' and RU486 may be taken after the intercourse BUT not after feeling or knowing that pregnancy has already occurred.

2. Depo-Provera:
Depo-Provera works exactly like the pills, but instead of taking it orally it is injected once every three months. This and other similar contraceptive methods by injection are also permissible.

3. Intrauterine Devices (IUD):
IUDs are plastic or metal objects, in a variety of shapes that are implanted inside the uterus. Since the shari' pregnancy begins at implantation, there is no problem in using IUD as a birth control device.

4. Barrier Devices:
All barrier devices prevent the sperm from entering the uterus. This is done by sheathing the penis with a condom, or by covering the cervix with a diaphragm, cervical cap, or vaginal sponge. The use of spermicidal substances, which kill the sperm before reaching the ovum, is also a barrier device. There is absolutely no problem in using these contraceptives either.

5. Abstinence During Fertile Period:
There are three basic procedures to predict ovulation so that sexual intercourse can be avoided during the approximately six days of a woman's most fertile monthly phase.

These three methods are as follows:

(a) Ovulation Method: A woman learns to recognize the fertile time by checking the difference in the constitution of the cervical mucus discharge. The cervical mucus discharge signals the highly fertile period; and thus avoiding sex during the fertile days prevents pregnancy.

(b) Rhythm Method: A method similar to the first, but it depends on observing the monthly cycles for a whole year to determine the fertile days.

(c) Temperature: In this method, besides keeping a calendar record of her cycle, a woman also takes her temperature daily to detect ovulation. She can know her ovulation whenever her basal body temperature increases.

6. Withdrawal (Coitus Interrupts):
Coitus interrupts means withdrawing the penis just before ejaculation. This was the most common method of birth control before the invention of modern devices. Muhammad bin Muslim and Abdur Rahman bin Abi Abdillah Maymun asked Imam Jafar as-Sadiq (a.s.) about withdrawal. The Imam said, "It is up to the man; he may spill it wherever he wants." Based on this hadith, the majority of our mujtahids believe that coitus interrupts is allowed but Makruh without the wife's consent.

All methods mentioned above do not involve surgical operation and they are also reversible. A woman (or man) using these methods can stop using them at anytime in order to have a child.

7. Sterilization (Sterilization involves surgical operation:
Sterilization in men, known as vasectomy, means the severing or blocking of the tube in the male reproductive tract. This tube or duct passes sperm from the testes to the prostate and other reproductive organs.

Sterilization in women, known as tubal ligation, involves the blocking or severing of the fallopian tubes, which transport the ovum.

The permissibility of sterilization depends on whether or not it is reversible.

8A. Woman can Practice Birth Control:
The wife has full right to the use of contraceptives even without the approval of her husband. However, she should not use a method, which may come in the way of her husband's conjugal rights. For example, she cannot force him to use condom or practice coitus interrupts. This rule is based upon the principle that the extent of the husband's conjugal rights over his wife is just that she should be sexually available, responsive, and cooperative. This right does not extend to that of bearing children for him. Bearing children or not is a personal decision of the woman; and therefore, she may use contraceptives provided they do not come in the way of her husband's conjugal rights.

8B. Abortion:
Islam's approach to the issue of birth control and abortion is very balanced. It allows women to prevent pregnancy but forbids them to terminate it. Abortion after the implantation of the fertilized ovum in the womb is absolutely forbidden and is considered a crime against the law of God, and the fetus.

08. SEXUAL TECHNIQUES:Islamic Marriage (Nikaah) Handbook for Young Muslims, Muslim Wedding and Marriage Guide

There are no particular rules and laws either in foreplay or in intercourse. The only laws and rules are the ones reached by the lovers by mutual and often unspoken understanding. Whatever is pleasing and satisfying to both the husband and the wife is right and proper; and whatever is mutually displeasing is wrong. The only limitation to this general rule would be any Shariah rule, which goes against the wishes of the husband or the wife.

A. Foreplay is Highly Recommended:
Islam emphasizes on foreplay. Imam Ali (as) says, "When you intend to have sex with your wife, do not rush because the woman (also) has needs (which should be fulfilled)." Sex without foreplay has been equated to cruelty. Holy Prophet Muhammad (s.a.w.) said, "Three people are cruel: .a person who has sex with his wife before foreplay."

Another hadith equates sex without foreplay to animal behavior: "When anyone of you has sex with his wife, then he should not go to her like birds; instead he should be slow and delaying."

As for the role of a woman in sexual foreplay, the Imams have praised a wife who discards shyness when she is with her husband. Imam Muhammad al-Baqir (a.s.) says, "The best woman among you is the one who discards the armor of shyness when she undresses for her husband, and puts on the armor of shyness when she dresses up again." After all, modesty and chastity in public is the hallmark of a Muslim lady.

These sayings clearly show that the husband and the wife should feel completely free when they are engaged in mutual stimulation, which is known as foreplay. There is nothing wrong, according to Islam, for a woman to be active and responsive during sex. As for the Islamic Shariah, all the mujtahids are unanimous in saying that the act of sexual foreplay in itself is mustahab (recommended). Likewise, it is recommended not to rush into sexual intercourse. The operative word is mutual pleasure and satisfaction.

B. Techniques of Foreplay:
As far as the methods of mutual stimulation in foreplay are concerned, the Shariah allows the husband and the wife to see, kiss, touch, smell and stimulate any part of each other's body. Therefore, oral sex, as it is known, is allowed. Imam Musa al-Kazim (a.s.) was once asked, "Can a person kiss his wife's vagina?" The Imam said, "No problem."

The only restriction is that no foreign object should be used. The restriction on the use of foreign objects is based on the following hadith. Ubaydullah bin Zurarah says that he had an old neighbor who owned a young slave-girl. Because of his old age, he could not fully satisfy the young slave-girl during sexual intercourse. She would therefore ask him to place his fingers in her vagina, as she liked it. The old man complied with her wishes even though he did not like this idea. So he requested Ubaydullah to ask Imam Ali ar-Reza (a.s.) about it. When Ubaydullah asked the Imam about it, Imam Ali ar-Reza (a.s.) said, "There is no problem as long as he uses any part of his own body upon her, but he should not use anything other than his body on her."

Though masturbation (i.e., self-stimulation of one's own sexual organ till 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 till the emission of semen or the husband stimulates his wife's vagina till orgasm. This is allowed because it does not come under "self-stimulation;" it is stimulation by a lawful partner.

C. Sexual Intercourse:
Is there any particular position for sexual intercourse, which is forbidden in Islam? No! As far as the basic coital positions are concerned, there are no restrictions. The term 'basic coital positions' denotes the positions known as the man above, face to face, woman above face to face; side position, face to face; rear-entry position in which the husband penetrates the vagina from the rear. Actually, the Shariah has left it on the husband and the wife to explore and experiment as they wish. However, it is makruh to adopt a standing position, or to face the Qiblah or keep it on the backside during the intercourse. It is advisable to refrain from the acrobatic positions given by some sexologists of the East and the West, which might even cause physical harm.

Remember, the basic rule is mutual pleasure and flexibility. If one partner does not like a particular position, then the other should yield to his or her feelings. It is highly emphasized that at the commencement of intercourse the partners should recite Bismillaahir Rah'maanir Rah'eem (In the name of Allah the Beneficent, the Merciful).

D. Anal Intercourse:
The opinions of our mujtahids vary on the permissibility of anal intercourse. The majority of the Shi'ah mujtahids have derived two conclusions: (1) that anal intercourse is not Haraam but strongly disliked (karahatan shadidah) provided the wife agrees to it. (2) and if she does not agree to it, then all mujtahids say that it is precautionarily wajib to refrain from it.

However, during the last decade of his life, Ayatullah al-Khu'i departed from the majority view and gave the ruling that it was precautionarily wajib to abstain from anal intercourse no matter whether the wife agrees to it or not.

Maulana Sayyid Muhammad Rizvi says, "I would strongly advise against anal intercourse," and quotes the saying of Imam Jafar as-Sadiq and Imam Ali ar-Reza (a.s.) about anal intercourse: "Woman is a means of your pleasure, therefore do not harm her."

E. Hygiene:
After the intercourse the partners may first wipe their genitals with clean pieces of cloth. It is recommended that the same cloth/towel must not be used by both of them.

07. DAYS AND TIMES FOR SEX :Islamic Marriage (Nikaah) Handbook for Young Muslims, Muslim Wedding and Marriage Guide

A. When is Sex Forbidden?
Islam has forbidden sexual intercourse during menstruation. Holy 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." (Surah Baqarah 2:222)

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 the Ghusl or, at least, washes her private parts.

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

Times when Sexual Intercourse is Makruh:

i. During frightful natural occurrences, e.g., eclipse, hurricane, earthquake;
ii. From sunset till maghrib;
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 10th Zil-hijjah;
vii. After becoming junub.

B. Recommended Days and Times for Sex.
We have certain ahadith, 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.