Islamic Laws link - Ayatullah Sistani -Marriage and divorce
Nikah Khutba and Seegha
Marriage contract conditions
Wedding Night Aamaal | Guide booklet
Sexual Etiquettes | Islam4u
Divorce

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Wedding Night Aamaal
Link to Heavenly Path wedding night section
Extract
1. Try to be in Wuďū for as much of the night as possible, and especially during the amaals below.
2. Begin by praising Allāh (SwT), then say Allāhu Akbar (أللهُ أكَبر), followed by a Ŝalawāt (أللهم صلى على محمّد و آل محمّد).
3. Recite a two Rak°at Ŝalāt, with the intention of ‘Mustaĥab Qurbatan IlAllāh (SwT)’ [a recommended prayer, seeking the pleasure of Allāh (SwT)], followed by a Ŝalawāt.
4. Recite the following Duā, followed by a Ŝalawāt. First the groom should recite it, after which the bride should say: Ilāhī Amīn [May Allāh (SwT) accept this].
in Behaarul Anwaar from Imam Muhammad bin Ali al-Baqir (a.s.)
5. Even if a couple are not intending to conceive on the wedding night, it is recommended that the following Duās are recited for righteous children (whenever they are conceived):
a. The groom should then place his right palm on the bride’s forehead facing Qibla and recite: b. The following Duā should also be recited:
6. The groom should wash the bride’s feet and sprinkle that water in all the four corners of the room and house. Allāh (SwT) will remove 70,000 types of poverty, 70,000 types of blessings will enter the house and 70,000 blessings will come upon the bride and groom. The bride will be safe from insanity, ulcers and leprosy.8

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7.It is narrated from Imam Jafar al-Sadiq (a.s.) that on wedding night, when the bridegroom goes to his bride, he should sit facing qibla, put his right hand on the forehead of the bride and recite the following dua:

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Nikah Sermon

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Nikah Seegha (Formula)
Full Nikah Seegha (Formula)desktop
1. When the bride and the bridegroom, both are adult and sane and they want to recite their own Nikah Seegha and they can also pronounce Arabic properly, they should recite as follows: After the sermon the main rite of marriage begins.  Given here is the minimum that must be recited, as it appears in the risālas of the mujtahidsThe representative of the bride says: The representative of the bridegroom answers immediately: The marriage is now complete and the man and woman become lawful to each other.  It should be noted that assent on the part of the bride’s wakil, and the acceptance on the part of the bridegroom’s representative even once is enough; the phrasea are repeated with a change of words five times merely as a recommended precaution.
THE PERMANENT MARRIAGE RITE WITH NO REPRESENTATIVES
The rite for a man and a woman do not want to engage representative for the recitation of the formula of ‘aqd is as follows:
The bride says: The bridegroom answers:

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Du‘ā at the wedding ceremony Source pdf Pdf
It is recommended that after the solemnization of an Islamic marriage the one conducting the wedding should supplicate for the couple. After the marriage of Amīrul Mu’minīn Ali b. Abī Tālib (as) to Sayyida Fātimah bint Rasūlillāh(sa), the following morning Holy Prophet(saws) asked Ali(as): how did you find your wife? He said, ‘the best companion in obeying Allah ( ِ نِ للاِ ةَعاَطِىَلَعُِنْوَعْلاَِمْع).’ When the Prophet(saws) asked Fātimah (sa), how she found her husband? She said, ‘the best husband ( عَبَِرْ يَخِ ل )’. The Messenger of Allah recited following Du‘ā for them.






Prophet Muhammad’s (saws)prayer for his daughter and son in-law

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Marriage contract rulings

Chapter twenty-seven » Marriage
Chapter twenty-seven » The marriage contract
Chapter twenty-seven » Method of saying the marriage contract formula (ṣīghah)
Chapter twenty-seven » Conditions of a marriage contract
Chapter twenty-seven » Situations in which a man and a woman can annul the marriage contract
Chapter twenty-seven » Women with whom marriage is unlawful (ḥarām)
Chapter twenty-seven » Laws of permanent marriage
Chapter twenty-seven » Laws of temporary marriage (mutʿah)
Chapter twenty-seven » Looking at non-maḥram
Chapter twenty-seven » Miscellaneous rulings on marriage

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PRECEPTS REGARDING DOWER (MAHR)
The mahr (or sadāq) is the obligatory wedding-gift which the bridegroom undertakes to give the bride.It is a token of friendship, a mark of honour for the woman, and security for her.It becomes the property of the wife and she has full rights to dispose ofit as she likes (see, e.g. Qur’ān4:24, 25,34). Anything which has value can be given as dower, and there is no specified amount.It should not be so high as to be beyond the financial status of the husband;it may be given at, or immediately after, the marriage, or at any time later on; it may be paid in one or several instalments.  The woman has the right to allow the husband to have sexual intercourse with her without taking the dower.

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An Islamic Marriage Contract - Sayyid Muhammud Rizvi

Al Al Al-Furqan Vol. 1 * 12Jumadi I 1427 * 8 June 2006 * No. 9: www.jaffari.org
In the name of Allah, the Beneficent, the Merciful O Allah, Bless Muhammad and his progeny
Since marriage is a binding contract (‘aqd) in the Islamic laws (the shari‘a), it depends on three essential conditions:
1. the proposal from the bride;
2. and the acceptance from the groom;
3. and the mahr.
Mahr means the consideration that the groom agrees to give to the bride. (See 4:4)
It is the right of the bride and it is for her to specify or fix the mahr. The groom may either accept it or negotiate with her until they reach to an agreement. Mahr is not a price being paid for the lady; it does not mean buying a wife. It is a symbolic gesture of man’s true love for the woman whom he intends to marry. It doesn’t have to be monetary or material; it can even be a service (e.g., teaching the Qur’an or provided for higher education or paying for the hajj, the pilgrimage to mecca , etc). Moreover, the mahr can be immediate or deferred or partly immediate and partly deferred as agreed by both parties.
Besides the three conditions mentioned above, there are no more essential conditions attached to the Islamic marriage contract.
Optional Conditions
However, like any other contract (‘aqd), there is room for optional conditions in the marriage contract as well.
The concept of optional conditions is not an innovation or “a revolutionary concept;” it has existed in the shari‘a laws from the earliest days. Of course, its application in marriage contract has gained popularity in modern times. Shi‘i scholars of the early days of ghaybat, like Shaykh at-Tusi (d. 460 AH) in his an-Nih.yah, al-Khil.f and al- Mabsut, as well as of the later days, like Sayyid Muhsin al-Hakim (d. 1969) in Minh.ju ’s- S.lihiyn, have discussed the concept of “shart dhimn al-‘aqd – a condition attached to the contract.”
Even the marriage contracts of India and Pakistan had provision for “s.’ir shurut—other conditions” which, nonetheless, was left blank by most couples.
By looking at the problems facing Muslims of our time, the contemporary mujtahidin have started highlighting the issue of optional conditions in the marriage contract.
Why Optional Conditions?
The imams of the Islamic centres, the Muslim counselors and social workers have observed that some men abuse the rights given to them in marriage relationship. In order to prevent such situations and equip women with mechanism within the parameters of shari‘a laws, we have started recommending to potential brides and grooms to add a few conditions to their marriage contract. Both parties can put whatever conditions they agree upon except a condition which goes against the shari‘a laws.
The conditions that we recommend are mostly related to the right of divorce and division of property at the time of divorce.
1st Example: The Right of Divorce
Although marriage is sacred in Islam, it is also dissolvable. Divorce is allowed but as the last solution
However, the right of divorce has been given to the husband.
If a situation arises where the wife does not want to continue with the abusive elationship and the husband does not agree to give divorce, then the woman is stuck in that marriage. The Qur’an is very clear that “either retain your wife in goodness or release them with kindness.” There is no third option where a woman is just left “suspended, neither married nor divorced.” Imam Ja‘far as-S.diq (a.s.) said, “When a man intends to marry a woman, he should say, ‘I pledge by the covenant that All.h has taken to retain [my wife] in goodness or to release [her] with kindness.’” However, there are certain men who do exactly the opposite—they leave their wives suspended. How does the Muslim community deal with such situations? There are a variety of pressures which could be brought to bear upon the husband to divorce his wife:
(1) family;
(2) extended family;
(3) community elders.
As a last resort, the woman could approach (4) the mujtahid (a Shi‘a jurist) or his representative to intervene; and if he is convinced that the husband is being unjust, then he has the power to serve a notice to the husband and ask for his consent to divorce the wife. If the husband refuses, then the mujtahid can dissolve the marriage and pronounce the divorce even without the husband’s consent. In Canada , however, not all families have the extended family support to put such pressure; nor do we have a mechanism as a community (e.g., excommunication) to censure the man who is treating his wife unjustly. The only option is to approach the mujtahid; but that process, like any other judicial process, takes its own due time. In order to make things easy and fast in solving such marital problems where an abusive husband is refusing to give divorce, we encourage the couples, at the time of marriage, to add certain optional conditions to the marriage contract as seen below:
The husband gives an irrevocable authorization to the wife to appoint someone as his representative ( w a k i l ) for divorcing her, after seeking approval of the resident ‘alim* or her father* or her brother,* in the following cases:
1. if the husband marries another woman without permission of the wife named in this marriage contract;
2. if the husband ill treats and or physically abuses the wife to such an extent that it becomes extremely difficult for the wife to continue the marital relationship;
3. if the husband abandons the wife and does not provide for her for more than six months continuously;
4. if the husband divorces his wife in the civil court but refuses to give her the religious divorce.
* These are various options in order to prevent emotions from clouding the decision-making process on this serious matter of life.
The first condition might seem to be against the shari‘a law which allows polygamy; but it is not so. The condition does not prevent the husband from marrying a second wife; it gives a right of divorce to the first wife if she wants to disengage herself from this triangle relationship.
By putting these conditions as part of the religious marriage contract, it becomes easier for women to get divorce when they are faced with such situations.
2nd Example: Property Distribution:
From the shari‘a point of view, at the time of divorce, the wife is entitled to:
1. Mahr, if not already paid.
2. Her own property or belongings which she brought with herself at the time of marriage or whatever she acquired by way of earning or gifts or inheritance, etc.
In case of divorce, this leaves many women, especially the housewives, without any financial support. Unfortunately, the secular society as well as the Muslim community does not recognize the contributions of the “housewife.” Women’s liberation movement has degraded the status of the mother and the housewife as opposed to a “career woman.” Her hard work in managing the household, and rearing of healthy and good children who grow up to be productive citizens is not adequately recognized or appreciated even by her peers in the women’s liberation movement. The evolution of her title from “housewife” to “homemaker” has not yet elevated the status of the wife who chooses to stay at home, especially after the birth of her child.
From the Islamic point of view, a wife is not legally required to do the household chores and take care of her own children; it is the husband’s duty to provide for his wife and children. However, on a moral level, the wife is expected to help the husband in managing the household and taking care of the children. This difference on the legal and moral levels is so that a husband shouldn’t think of his wife as a slave or a servant; he should appreciate the contribution of his wife in his life. That is the true partnership in marriage.

It is in this background that we propose the following condition in the marriage contract which provides for some financial compensation for the wife if the husband initiates the divorce.
If the husband initiates the divorce, then the husband will give to his wife one-forth (or one-third or half*) of all the possessions that he acquired during the marriage period. In case of dispute about the cause for divorce, the Shi‘a Ithn.-‘ashari religious authority (the resident ‘.lim or the marriage committee or the arbitration board) will determine whether the divorce was initiated by the husband or the wife. * One-forth or one-third or half are various options that both parties can agree upon.Such a condition will hopefully discourage some brides from asking for exorbitant amount in the deferred mahr as a financial security. Let the mahr be a true consideration from the groom to the bride, and not a financial security certificate for after divorce.Muslims, women and men alike, must realize that getting anything from one’s spouse in form of spousal support or alimony through civil courts will not make it legitimate from the religious point of view. It will be considered ghasbi, usurpation.Such spousal support or alimony can become religiously legitimate only if the issue of division of property was included in the Islamic marriage contract. It must be clarified that the issue of child support is different from the spousal support issue: a father is still responsible for providing for the child even when the mother has the custody.
Other Remarks on Optional Conditions:
Although we do not encourage intra-faith marriage (i.e.,marriage of a Shi‘a Ithna-‘Ashari to a Muslim from other sect), if a Shi‘a Ithna-‘Ashari lady decides to go through such a marriage, then, it is essential to get the right of divorce “if she or her children will not be allowed to practice the Shi‘a rituals and rites.”

Question: Are these optional conditions only valid if they are added to the ‘aqd at the time of marriage or can a couple write up such an agreement even after the marriage? Would such an agreement be valid from religious perspective?
Answer: Yes, any couple who agree on such or other conditions —as long as those conditions do not contravene the shari‘a— can write such an agreement and that will be as valid as a contract signed at the time of the marriage.

A final note: The issue of optional conditions can be very sensitive —more so since it is not common in our communities— therefore, it is absolutely important to discuss and study the issue much before the actual marriage and not at the time of marriage ceremony.
For a sample of the Islamic Marriage Contract, you may refer to www.jaffari.org.
In a famous hadith, `Umar ibn Hanzalah asked Imam Ja`far as-Sadiq (peace beupon him) about the legality of two Shi‘as seeking a verdict from a non-Muslim judge in a dispute over a debt or a legacy. The Imam’s answer was that it was absolutely forbidden to do so. Then Ibn Hanzalah asked what the two should do, and the Imam replied: “They must seek out one of you who narrates our traditions, who is versed in what is permissible and what is forbidden, who is well-acquainted with our laws and ordinances, and accept him as judge and arbiter, for I appoint him as judge over you. If the ruling which he based on our laws is rejected, this rejection will be tantamount to ignoring the order of Allah and rejecting us is the same as rejecting Allah, and this is the same as polytheism.”

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D I V O R C E

Divorce Rulings
Chapter twenty-nine » Divorce
Chapter twenty-nine » The prescribed waiting period (ʿiddah) of a divorce
Chapter twenty-nine » The ʿiddah of a woman whose husband has died
Chapter twenty-nine » Irrevocable (bāʾin) and revocable (rijʿī) divorce
Chapter twenty-nine » Laws of returning to one’s wife
Chapter twenty-nine » Khulʿ divorce
Chapter twenty-nine » Miscellaneous rulings on divorce
SOME REASONS FOR THE ABROGATION OF A PERMANENT MARRIAGE
There are some situation in which the bride or bridegroom can abrogate the marriage and separate without any divorce.
The following list contains some of the defects which, if a man finds them in the woman he married when he had not been informed about them before the marriage, entitle him to abrogate the marriage:
Insanity, blindness,certain sexual abnormalities, paralysis, leprosy, leucoderma, and other similar defects.
Likewise, the woman can abrogate the marriage if, among other things:
1)she comes to know after marriage that her husband had been insane before the marriage,
2)the husband becomes insane after the marriage
3)the husband is impotent.

Dua'a for conceiving Child/Getting pregnant

Duas For conceiving child
Duas from 'Tohfatul-Hashmiya'

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Duas For getting Pregnant /conceiving Child

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-Shaikh Bahai ( mentions 900 women benefitted) :write each of the alphabets( seperately) of Sura Raad ayat 31 on a paper & keep as tawiz/envelope on body of the wife ( video)
-If the wife does not give birth to a child within reasonable time both the husband and wife should recite surah al Fajr (chapter 89) 3 or 7 times a day
-Recite surah al Muzzammil (chapter 73) 11 times and every time blow breath through the palm of the right hand on some white sugar and give it to the wife to eat, if there is no birth of a child within reasonable time, and it is feared that she is incapable of producing children OR The wife should fast and at the time of breaking the fast should drink a glass of milk on which surah al Muzzammil ahs been recited 77 times as described above.

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DU-A'A 221 If there is no birth of a child within reasonable time recite the following portion of verse 89 of Sura Anbiya 3 times after every obligatory salat.

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DU-A'A 222 If there is no both of a child for a very long period recite the following portion of verse 38 of Ali Imran as many times as possible.

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DU-A'A 223 If there is no birth of a child for a very long time the husband should pray a 2 rakat salat after Jummu-ah prayers and in rukus and sajdahs (of both the rakats) recite the following prayer.

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DU-A'A 224 Carry out the following a'mal taught by Imam Muhammad bin Ali al Baqir to have a child.
SUBH'AANALLAAH 70 times
Glory be to Allah. (70 times)

ASTAGHFIRULLAAH 10 times
I seek forgiveness from Allah. (10 times)
SUBH'AANALLAAH 9 times
Glory be to Allah. (9 times)

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DU-A'A 225 If there is no birth of a child for a long time take two boiled eggs (chicken) take off the cover and write with saffron verse 47 of adh Dhariyat on one egg and give to the wife to eat; then write with saffron verse 48 of ad Dhariyat on the other egg and give it to the husband to eat. Do this for 40 consecutive days.

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DU-A'A 226 If it appears that the wife is incapable of producing a child write the following verses (Al Muminun: 12, 13, 14) on 7 leaves of sweet basil (an aromatic labiate plant) separately, and give one leaf a day to the wife to eat with a glass of cow's milk each time.

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DU-A'A 227 If it appears that the wife is incapable of producing a child, write the following portion of verse 31 of ar Rad with saffron and rose water on the hide of a deer, and the wife should wear it as a ta'wid around her neck.

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DU-A'A 228 It it appears that the wife is incapable of producing child, recite the following dua'a on 11 almonds separately and give them to the wife to eat one a day for 11 consecutive days.

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DU-A'A 229 If there is no birth of a child within reasonable time, pray a two rakat salat and after that write the following verses (Ali Imran: 38 and Furqan: 74) with saffron on two separate sheets of paper and tie one of them as ta'wid on the right arm of the wife and tie other on the right arm of the husband.
(i) ali imran : 38 -
(ii) Furqan : 74 -

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DU-A'A 230 If there is no birth of a child within a reasonable time, fast for there three consecutive days and recite verse 74 of Furqan (see du-a'a 229(ii) 21 times before going to sleep.

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DU-A'A 231 If it appears that the wife is incapable of producing a child write the following (Arabic text) as directed on a sheet of paper and bind it as a tawid on the right arm of the wife.
HUWA - 9 times,
ALLAAHU - 9 times,
H'AYY - 9 times,
QAYYOOM - 9 times
wa s'allallaahu a'laa muhammadin wa aali muh'ammad Send blessings on Muhammad and on the children of Muhammad.

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DU-A'A 232 According to Imam Jafar bin Muhammad as Sadiq for the birth of a child, if there is none, engrave verse 89 of Anbiya (see du-a'a 221) on a turquois and wear it as a ring and also recite it regularly as Qunoot in all prayers.

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DU-A'A 233 If it appears that the wife is incapable of producing a child, write surah Ali Imran with the solution of saffron and rose water on the hide of a deer or sheet, wrap it with strong cloth and put it as a tawid around the neck of the wife.

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DU-A'A 234 It is reported that Imam Ali ibn Abi Talib advised one of his companions to call ad'an (summoning to prayers) in clear voice at home regularly if he want that Allah may bless him with sufficient children.

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Duas for Childbirth and Newborn from Book Tohfatul Hashmiya

Supplication 1 TH for getting a child
Imaam Ja'far Sadiq (A.S.) said that if a woman is being late in conception for a child, she should recite this Duaa:

Alternate Translation
O Allah do not keep me alone while You are the best of the inheritors. I am alone and terrified due to the loneliness. This worry has reduced my thankfulness to You. Give me true peace in the form of a boy or a girl so that by becoming attached to him or her my terror is removed and through which my solitude ends and that I may be thankful to You for the completion of this bounty. O the Bestower, O Mighty! After that bestow me such Tawfeeq that I am thankful for every peace. So that by this I obtain Your pleasure for my truthfulness, thankfulness and fulfillment of oaths.[1]
Another supplication 2 TH for getting a child
It is narrated from Abi Abdullah (a.s.): One who desires that his wife become pregnant then he should recite two units (rakats) of Prayer after Friday prayer and in the prayer he should prolong the bowings and prostrations. Then he should recite:
Imam Zainul Abideen (a.s.) advised some of his companions to recite the following for getting a child:

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It is narrated from Abi Abdullah (a.s.) that he said: A man came to him and said: O son of Allah’s messenger, I have eight daughters one after another but no son. So please pray to Allah, the Exalted and the Mighty, that He bestows me a son.
As-Sadiq (a.s.) said: Before you have physical relations with your wife put your right hand on the right of her navel and read the Surah “Inna Anzalnahu fee Lailatul Qadr” (Surah Qadr) seven times. Then have sexual intimacy with your wife; and you would obtain pleasing results. (She would become pregnant) When the pregnancy becomes apparent, when it is night put your right hand on the right side of the navel and recite Surah Qadr seven times.
The man said: I did thus and I got seven boys one after other and others also did it similarly and they were also bestowed male children.[4]

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From Tibbul Aaimma from Sulaiman Al-Jawzi from Shaykh Madayani from Zurarah from Abi Ja’far (a.s.) that he said: I was in the group of Hisham bin Abdul Malik and I was issueless till I was suffocating, till the time he had a servant and a lot of wealth but no children. So we came to Abu Ja’far (a.s.) who said: Has Hisham sent you to me? Let me teach you a supplication so that you get a child.
He said: Yes, then he went to Hisham and his need was fulfilled. When he became free, the servant said to him: May I be sacrificed for you, the supplication that you have said, would you teach it to me?
He said: Yes, so recite everyday in the morning and at night: Subh’aan Allaah (Glory be to Allah) 70 times and seek Allah’s forgiveness ten times, and praise Him 9 times and end it the tenth time with seeking forgiveness, according to the words of Allah:
Then the servant said that he got many children and after that he brought gifts for Abu Ja’far and Abi Abdullah (a.s.): Sulaiman said: Then I recited it while I had married my uncle’s daughter and was as yet childless. I taught it to my wife and she got a child. And the woman claimed that whenever she wanted to become pregnant she could do so by this; and she taught it to other issueless people and subsequently they got many children.[6]

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Supplication 3 for getting a child
It is narrated regarding Ali bin Husain (a.s.) that he said to some of his companions to recite the following for getting a child:

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Recite it 70 times. Then those who recited this supplication much, Allah gave them what they desired from wealth and children and the good of the world and the Hereafter. For Allah has said: For a male child
It is narrated from Sulaiman bin Ja’far al-Jufi from Abu Ja’far, the first, Muhammad al-Baqir bin Ali bin al-Husain bin Ali (a.s.) that a man complained to him of lack of children from bondmaids and free women, but it was not granted to him and he was now sixty years old. He (al-Baqir) said: For three days after your obligatory evening prayer (Isha) and after morning prayers, recite:
سُبْحَانَ اللهِ subhaanal laah Glory be to Allah seventy times:
اَسْتَغْفِرُ اللهَ astaghferul laah seventy times;
and end it with the statement of Allah, the Mighty and Sublime:
Then establish physical relations with your wife on the third night and you will be blessed, Allah willing, with a healthy boy. He (the man) said: I did that and the year was not over that I was blessed with a child.[10]

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It is mentioned in the manuscript of Shaykh Bahai (q.s.) that for a woman who is barren, someone who is Mahram for her, may write on the right side of her belly the verses mentioned below. It is of proven effect and 900 women have found it effective. Before it is done take a black fat young goat , which is defectless and not less than six months old. It should be slaughtered at a place with a ceiling (not under the open sky) and feed the cooked meat to 40 believers. Then she will get children, by the help of Allah, and the grace of these verses. The letters of the following verses should be written separately: Write the letters of the verses separately.[12]

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Other PDF duas for getting a child links :-
Dua's to request ALLAH for a child  [dua 1]
Dua's to request ALLAH for a child [dua 2]
  Dua to help prevent misfortune and to help protect against evil eye...
  Dua to request ALLAH for an obedient child
  Dua to request ALLAH for a pious child

Duas for Pregnancy - Safety - Delivery- Post Delivery

Duas for safety of child/mother-Prevent miscarriage
Duas for ease in delivery
Duas for increase in milk
Duas for stopping menses
Duas for sleep of child

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Heavenly path book Pregnancy
Exceptional Mother article with monthwise duas pdf
Pregnancy Chart pdf duas month by month

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Duas for Safety of child/mother -Prevent miscarriage

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Dua's for a pregnant women pdf

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DU-A'A 235
write verses 91 to 93 of Anbiya on a piece of paper and wear as a tawid for 40 days from the day of pregnancy, then remove it, and wear it again in the 9th month and after the birth tie it to the child.

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DU-A'A 236
For the safety of child and mother during pregnancy and no miscarriage, write verse 1 of all Hajj with saffron and tie it to the mother, preferably around her belly or abdomen. O people, fear your Lord. Verily, the quake of the hour is a terrible thing. yaaa ayyuhan naasut-taqoo rabbakum inna zalzalatas saa-a'ti shay-un a'z'eem

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DU-A'A 237
For the safety of child and mother during pregnancy, and no miscarriage, write a portion of verse 64 of Yusuf and verse 8 of ar Rad with saffron and bind it as a tawid around the belly or abdomen of the mother.

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DU-A'A 238
For the safety of child and mother during pregnancy, write with saffron surah al Bayyinah (chapter 98) wash it with pure water and give it to the mother to drink.

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DU-A'A 239
To remain safe from the danger of miscarriage or premature birth, take a cotton thread equal to mother's height, dye it in saffron and make 9 knots, then recite verses 127 and 128 of an Nahl on each knot separately and blow breath on it.

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For Preventing miscarriage
From the book, Ighthatul Mazloom fi Kashfe Asrarul Ulum: Write for her in an amulet and make her wear it:
Also write:
Say the following three times,

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For preventing miscarriage 2
Write the following in an amulet and make the woman wear it to prevent miscarriage of her fetus: Surah Fatiha and this:

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At time of Child Birth
Imam Ali(as) Supplication 44 Sahifa Alavia at the Time of Childbirth

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DU-A'A 240
Imam Jafar bin Muhammad as Sadiq advised the followers of Muhammad and Aali Muhammad to recite the following du-a'a at the time of birth of a child for a safe and smooth delivery.

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DU-A'A 241
According to Imam Jafar bin Muhammad as Sadiq if it is stipulated that the childbirth may not be easy, write the following portions of verses 35 of al Ahqaf, 46 of an Nazi-a't and 35 of Ali Imran on the hide of a deer and tie it as a tawid around the woman's right thigh.

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DU-A'A 242
It is written in Tibb al A-immah that Imam Jafar bin Muhammad as Sadiq said that write verse 30 of Anbiya and verses 37 to 44 and 51 of Ya sin on one side of a piece of paper and verse 35 of Ahqaf and verse 46 of Nazi-at on the other side, wrap a strip of paper lightly around it, and then fasten it on the middle of a woman who has entered her month of delivery. When the child is born do not leave it on for an instant.

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Dua'a 243
Imam Ali ibn abi Talib advised the followers of Muhammad and Aali Muhammad to write the following du-a'a with saffron on a piece of paper and tie it to the right arm or the neck of the mother as a ta'wid for as safe childbirth.

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Dua'a 244
It is written in Tibb al A-immah that Imam Muhammad bin Ali al Baqir advised one of his companions, whose wife was in on the threshold of death from the severity of labour pains, to recite over her verses 23 to 25 of Maryam.

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Dua'a 245
It is written in T'ibb al A-immah that Imam Ali ibn Talib said that for a woman experiencing difficulty in childbirth write verses 5 and 6 of Inshirah 7 times and verses 1 and 2 of al Hajj once on the hide of a deer and fasten it to her groin.

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Dua'a 246
It is written in Tibb al A-immah that Imam Muhammad bin Ali al Baqir said that: if a woman experiences difficulty during childbirth, write verse 111 of Yusuf, verse 35 of Ajwaf and verse 46 of Nazi-at in a vessel cleaned with musk and saffron then wash it with spring water and give her some water to drink and spring the rest over her body and genitals.

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Supplication for difficulty in childbirth
For a woman having difficulty in childbirth the following supplication should be recited on a bowl full of water, three times, and she must drink from it and it should also be sprinkled between her shoulders and chest. She will deliver by the leave of Allah. The supplication is as follows:
Another supplication for difficulty in childbirth
It is narrated from as-Sadiq (a.s.): Write for the woman who is having difficulty in childbirth – on a skin or paper:

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For ease in childbirth
It is narrated from Jabir bin Yazid Jufi that a man came to Muhammad bin Ali al-Baqir (a.s.) and said: O son of the Messenger of Allah, help me! He (al-Baqir) said: What is it? He replied: My wife is on the threshold of death from the severity of labor pains. He said: ‘Go and read over her’: Then raise your voice with this verse: Thus come out, O labor pains, Allah, the Exalted, willing. She will recover immediately, with Allah, the Exalted’s help.[17] Additionally, write on the back of the paper the following verses: Fasten the paper on her middle and when her child is born do not leave it on for an instant.[20]

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When the woman is in Labor
It is narrated from Abi Abdullah (a.s.) that he said: When the woman is in labor, write for her on a skin:

Then sew it with a thread and tie it on her right thigh. When she has given birth, remove it[24].[25]
From Jabir that he said: Go and recite the following on her: The raise your voice with these verses: Thus come out, O labor pains, Allah the exalted, willing, she will recover immediately, with Allah, the Exalted’s help.
It is narrated from Abi Ja’far (a.s.) that he said: If a woman experiences difficulty during childbirth, write these verses for her in a clean vessel with musk and saffron. Then wash it out with well-water and have the woman drink from it and sprinkle her belly and genitals. She will give birth at once:

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From as-Sadiq (a.s.) that he said: Write these verses on a paper for the pregnant woman when she has entered her month (for delivery). She will not be afflicted with labor pains or difficulty at childbirth. Wrap a strip (of paper) lightly around the paper and do not tie it. Write:

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Write these verses on the back of the paper: Fasten the paper on her middle and when her child is born do not leave it on for an instant.[35]

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For difficulty in childbirth
Write on a paper after Bismillah (In the name of Allah): Then tie it to her right thigh and when she has given birth, remove it.[38]

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For difficulty in childbirth
From Jabir that he said: A man came to Aba Ja’far (a.s.) and said: O Son of Allah’s Messenger, help me. He (Abu Ja’far) said: What is the problem? He replied: My wife is on the verge of death due to the severity of labor pains.
He said: Go and read upon her: Then raise your voice with the verse:

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For increase in breast milk

Breast feeding rulings
Etiquettes of Breast feeding
Dua to help increase breast milk for a mother -pdf

Write on three pieces of barley bread for three days and give one piece to the woman daily on an empty stomach.

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For lack of Breast milk 2
Write this supplication and mix it in water then ask her to drink it:

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Dua'a 259
To increase milk of the mother-3 write surah al Hijr (chapter 15) or surah Ya Sin (chapter 36) with solution of saffron and rose water, wash it with pure water and give it to the mother to drink. Or
Write verse 21 of al Muminun as described above and give it to the mother to drink.

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Dua'a 260
To increase milk of the mother 4:
(i) write verses 8 and 9 of ar Rad on a piece of paper and bind it as a ta'wid on the right arm of the mother.
(ii) and write them again with saffron on a china plate, wash it with pure water and give it to the mother to drink.

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For purification from Menses
If a woman is at one of the sanctified places and she is having menses and it is not possible for her to stay there without being purified. She should supplicate as follows and she would be purified if Allah wills, and the supplication is as follows. As-Sadiq (a.s.) said: Perform the ritual bath (Ghusl), come to the door and say: Then say at this place: Then her female companions or her husband must say “Amen” after her supplication. She will be purified from menses, if Allah wills.[47]

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Another supplication for stopping menses
Write these letters on the rear hem of the garment of the woman in menses provided that cloth is ritually pure, and her bleeding will cease by the leave of Allah, the Exalted. The letters are as follows: (Since the above words are just to be written down and they are cryptic words/letters, no translation or transliteration is provided.)[48]
For Nifas (Bleeding after delivery)
Ibne Arabi has mentioned that the following should be written on a new and pure vessel and wash with it her face and give her to drink from it: Discomfort of post-natal bleeding will be eased.[39]

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The Prayer of a Mother for a Son's cure
Ali bin Mihran bin al-Walid al-Askari narrated from Muhammad bin Salim from al-Arqat- he was the son of the sister of Abu Abdillah as-Sadiq (a.s.)- who said: I was very ill and my mother sent for my maternal uncle. He came while my mother was outside the door of the house – and she was Umme Salama bin Muhammad bin Ali – saying: Alas, my boy! My uncle saw her and said: Gather your dress around you and go to the roof of the house. Then remove your veil so that you expose your hair to the sky and say: Then prostrate yourself and do not raise your head until your son is restored to health. She heard that and acted on it. He (al-Arqat) said: I rose at once and went out with my maternal uncle to the mosque.[49]

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Supplication for sleep of the child
Write on a paper and make the child wear it around the neck: Another cure for a child’s sleep 2
Write and make the child wear it:



For removing the panic and fear of the child
Recite the Surah Zilzal (Surah: 99)
Then recite these verses:

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Refrences of verses
[1] Hilyatul Muttaqeen, Ash-Shaykh al-Majlisi, p. 197
[2] Hilyatul Muttaqeen, Ash-Shaykh al-Majlisi, p. 197
[3] Hilyatul Muttaqeen, Ash-Shaykh al-Majlisi, p. 200
[4] Hilyatul Muttaqeen, Ash-Shaykh al-Majlisi, p. 200
[5] Surah Nuh 71:10-12
[6] Makaaremul Akhlaaq, Ash-Shaykh Tabarsi, p. 224
[7] Tibbul Aaimmah, As-Sayyid Shubbar, p. 419
[8] Surah Nuh 71:10-12
[9] Surah Nuh 71:10-12
[10] Mujarribat al-Imamiya, p. 141
[11] Surah Ra’ad 13:31
[12] Tibbul Aaimmah, As-Sayyid Shubbar, p. 129
[13] Tibbul Aaimmah, As-Sayyid Shubbar, p. 419
[14] Makaaremul Akhlaaq, Ash-Shaykh Tabarsi, p. 409
[15] Surah Maryam 19:23-25
[16] Surah Nahl 16:78
[17] Hilyatul Muttaqeen, Ash-Shaykh al-Majlisi, p. 204
[18] Surah Ahqaaf 46:35
[19] Surah Naziyat 79:46
[20] Hilyatul Muttaqeen, Ash-Shaykh al-Majlisi, p. 205
[21] Surah Ahqaaf 46:35
[22] Surah Naziyat 79:46
[23] Surah Aale Imran 3:35
[24] Surah Maryam 19:23-25
[25] Hilyatul Muttaqeen, Ash-Shaykh al-Majlisi
[26] Surah Maryam 19:23-25
[27] Surah Nahl 16:78
[28] Surah Naziyat 79:46
[29] Surah Ahqaf 46:35
[30] Surah Yusuf 12:111
[31] Surah Anbiya 21:30
[32] Surah Yasin 36:37-44
[33] Surah Yasin 36:51
[34] Surah Ahqaf 46:35
[35] Behaarul Anwaar, Vol. 101, p. 118
[36] Surah Naziyat 79:46
[37] Surah Aale Imran 3:35
[38] Hadaiq al-Uns, As-Sayyid Zanjani, p. 223
[39] Hadaiq al-Uns, p. 213
[40] Tibbul Aaimmah, As-Sayyid Shubbar, p. 428
[41] Surah Mominoon 23:12-14
[42] Surah Baqarah 2:60
[43] Surah Qamar 54:12
[44] Surah Nuh 71:10-11
[45] Masabih al-Jinaan, As-Sayyid Abbas al-Husaini al-Kashani, p. 752
[46] Tibbul Aaimmah, Abdullah Shubbar, p. 419
[47] Dairatul Ma’rif ash-Shia, Vol. 9, p. 497, Quoted from Mujarribat al-Imamiya, p. 155
[48] Mafaateehul Jenaan, Vol. 1, Quoted from Ad-Durr al-Maknoon, Mujarribat al-Imamiya, p. 155
[49] Tibbul Aaimmah, Abdullah Shubbar, p. 122
[50] Tibbul Aaimmah, p. 422
[51] Surah Anfal 8:66
[52] Surah Nisa 4:28
[53] Surah Taha 20:111
[54] Surah Anbiya 21:69
[55] Surah Talaaq 65:3

Rites At The Birth of a Child

Aqiqa / Circumscision
On the seventh day after the birth of a child Aqīq is performed. Family friends and other Muslim should be invited. ‘Aqīq consists of giving a name to the baby, shaving its hair, and offering a sacrifice. It is recommended that the new-born baby should be given either a compound name containing one of the most beautiful names of God (e.g. ‘Abd al-Hamīd), or the name of one of the fourteen Ma’sūms or another holy figure; or that a name should be found from the Qur’ān. In the latter case, the Qur’ān is opened with the solemn intention of seeking God’s guidance and blessing and saying
bi-’smi ’llāhi r-rahmān r-rahīm, and then a name derived from one of the Arabic roots found on that page is chosen.
The following is then recited (first that for a boy, then for a girl):

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The hair of the baby s shaved. It is recommended to weigh the cut hair in silver, and give its value to the poor or to orphans as alms. A goat, a sheep or other such animal should be sacrificed either after shaving the hair or at the same time, but not before. It is recommended to read the following prayer at the time when the animal is about to be slaughtered:

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After the sacrifice, the greater part of the meat should be distributed among the poor and needy. It may also be served to the guests, but it is disapproved for the parents of the baby and their dependents to eat it.
If, due to any reason, ‘aqīq is not performed on the seventh day after the birth of the child, it may be offered later on, at any time, even by the child itself after attaining puberty.
This rite is not obligatory but recommended, and there are many Traditions which emphasize it.

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Dua'a 252
According to Imam Jafar bin Muhammad as Sadiq 9as)recite either of the following du'a'a at the time of slaughtering the animal for aqiqah (The ceremony of shaving the hair of an infant on the sixth day after birth)
If the child is a female say words in brackets :

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After the birth of a baby, it is recommended that the Adhān Should be recited in its right ear ad the iqāma in its left ear. This act should be performed after the child is washed and wrapped in a cloth, or later, within a few days.

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It is recommended that the suras al-Hāqqa (sura 69), al-Falaq (sura 113), and an-Nās (sura 114) should be written on a piece of paper and attached around the neck of the baby as an amulet against evil and harm.

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CIRCUMCISION

The circumcision (khatn or khitan, or in many Islamic countries simply sunna) of a male child is an obligation on every Muslim before the child reaches puberty. If the parents fail to have this rite performed, it is the duty of every adult uncircumcised Muslim to be circumcised. Those who embrace Islam should also perform this rite if they are not ready circumcision is not mentioned in the Qur’an, but it is much emphasized in the Traditions, and the consensus of the ulema is that it is obligatory on all Muslims.
Circumcision should preferably be performed when the baby is only a few days old, or otherwise at any time before his puberty. In many countries it is normally carried out between the ages of three and seven, but it is recommended to perform this rite on the seventh day after the birth of the child. Facilities for circumcision are normally provided at hospitals.
In this rite also it is recommended to invite guests and family friends and arrange food for the poor. It is also recommended to recite the following prayer at the time of the circumcision:
Dua'a 251 According to Imam Jafar bin Muhammad as Sadiq(as) recite the following du-a'a at the time of circumcision.

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Alternate Translation
O Allah, this (we do) in compliance with Your command and the traditions of Your prophet, Your blessings be on him and on his children, to obey You and Your prophet to fulfill Your will, intention, and to carry out the rules You have decided to make to be followed unconditionally according to which he has to experience the heat of ir0on in circumcision, and bleeding suitability of which You know better then us. O Allah, cleanse him of sins, let him live a long natural life, protect him from all dangers to his body, and let him never suffer the pangs of hunger and anguish of poverty, because You know and we do not.

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Dua'a for Children Safety / Upbringing

Principles of Upbringing Children book
Sahifa Sajjadia dua for Children
Madressa - Islamic Education for Children
Parenting Videos

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-If your child has gone astray : Recite 2 Rakat Salat
First Rakat after Sura Hamd Recite Sura 14 Ibrahim v 40 ,10 times
2nd Rakat Sura Hamd and Sura 25 Furqan v 74 ,10 times

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For Success of children:
2 Rakat Salat Sura Hamd & Ikhlass 2 nd Rakat Sura Hamd & Sura Kawther

Write surah al Waqi-ah (chapter 56) with saffron and tie it as a ta'wid to keep the child safe from misfortune, accident or mischief.
Write surah al Balad (chapter 90) with saffron and tie it as a taw'id to keep the child safe from the evil of genie or an evil eye.
To keep safe the child from early untimely death the child or the mother should wear a ta'wid (Bismillaahir rah'maanir rah'eeem) written one hundred and sixty time on the hide of a deer, a sheep, or on a piece of paper.
To keep safe the child from early untimely death the father or the mother should recite surah al Muzzammil (chapter 73) 7 times and every time, should blow the breath through the palm of the right hand on a betal nut and put it around the neck of the child as a tawid.

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Dua'a 253
To keep safe the child from teething troubles write surah al Qaf (chapter 50) with saffron, wash it with pure water, and then wash the mouth of the child with it.

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Dua'a 254
To accustom the child to nourishment other than the mother's milk write verse 14 of Luqman on a piece of paper and put it around the neck of the child as a ta'wid. We have enjoined on man concerning his parents – his mother bears him in weakness upon weakness, weaning him in two years - :

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Dua'a 255
If a child has developed the habit of eating things (earth etc) which he or she should not, write verse 53 and 54 of as Saba on a piece of paper and put it as a ta'wid around the neck of the child to stop the habit of eating harmful things.

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Dua'a 256
If a child weeps and weeps, write verses 108 and 112 of surah Ta Ha on the hide of a deer and put it as a ta'wid around the neck of the child to stop the non stop weeping.

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Dua'a 257
As soon as a child begins to disobey recite surah Shu-ara (chapter 26) 7 times or recite surah Ahzab (chapter 33)once and every time blow breath towards the child. Inshallah, the child shall start to obey and follow the elders.

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Dua'a 258
If a child, while growing up, shows signs of disobeying the elders, recite the following portion of verse 15 of Ahqaf 7 times after every wajib salat, keeping in mind the aggressive child.

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Islamic Parenting Videos

Sahifa Sajjadia Dua for Parents
Greater Sin : Āq al-Walidayn (Disobedience to parents)

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Duas for Deceased (Marhoom) Parents
Imām Muhammad ibn ‘Alī al-Baqir (A.S.) said: "A man could be obedient to his parents during their lifetime, then they die and he does not repay their debts or ask Allāh to forgive them, so Allāh records him down as being insolent. Or, he could have been insolent to them during their lifetime and not obedient, but after their death he repays their debts and seeks forgiveness from Allāh for them, Allāh records him down as obedient.’[Reference: al-Kafi, v. 2, p. 163, no. 21 ]
When visiting the graveyard NEW PDF Book Knocking on Heavens door Comprehensive duas for visiting Graveyard

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Allah (S.W.T.) emphasizes the worth and importance of parents at various places in the Holy Qur’an. It is enough for the wise person to realize this when he observes that the obedience of parents is mentioned side by side with the worship of Allah. It is also authentically mentioned that if your parents are not pleased with you all your worship and good deeds are gone waste, they don’t have any value. And it is not limited for the living parents only but even if they are dead you must remember them by praying for them, attributing some good deeds to them, and rectifying their faults (if any) in a proper way. Perhaps at the time of departure from the world the parents were not pleased at heart with their children, but if the children give due attention to their parents’ well-being in the Hereafter by some good deeds, they become pleased to them.

The world that is five feet under the earth is certainly a dreadful place for the sinners. Although we should consider that all are pious and righteous but one never knows in what condition there the diseased is. Perhaps they are enjoying the fruits of their good deeds and perhaps they are in trouble because of some lapse during their lifetime. So if we perform any good deed on their behalf or offer a Namaaz for them they surely are benefited by it, and it is said that our 2 rak’at Namaaz for the Marhoom is better for them then the riches of the whole world. If they are not in any trouble there then the bounties are increased for them and if they are in any tribulation then their pain is lessened or wiped off. Moresover, the performer of good deed is also to be rewarded.

Here below are stated some A’amaal for the benefit of diseased parents, although they are said to benefit them but the performer of these A’amaal are also nicely rewarded. Especially on every Friday-night and on Friday children of the Marhoom should pray for their parents and give charity on their behalf.

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Reciting Surah-e-Yaaseen is very beneficial for the Marhoom. He/she is tremendously rewarded for it.
If one recites Surah-e-Mulk and/or 7 times Surah-e-Qadr by the side of Marhoom’s grave, God-forbid if any punishment is being implemented therein, it is instantly ceased.

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Pray 2 rak’at Namaaz between Maghrib and Ishaa with Niyyat of Maghfirat-e-Waalidayn.
In the first rak’at after Al-Hamd recite 10 times And in the second rak’at after Al-Hamd recite 10 times Then complete the Namaaz as usual.
Then go into Sajdah and recite 10 times

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5. Some Tasbeeh of Salawaat and Istighfaar should be offered on behalf of Marhoomeen every now and then.

6. Pray 2 rak’at Namaaz for the benefit of all past Marhoom, in the first rak’at after Al-Hamd recite Surah-e-Qadr and in the second recite Surah-e-Kawsar.

7. 2 rak’at, in the first rak’at after Al-Hamd recite once Aayatul Kursee and Surah-e-Ikhalaas 2 times and in the second rak’at after Al-Hamd recite Surah-e- Takaasur 10 times. This also carries a great reward for Marhoom and the reciter also.

8. If at all the son or a daughter did not fulfill the rights of their parent during their lifetime, then they should pray this Namaaz. InshaaAllaah the Marhoom parents shall be pleased with them: Time: on the night between Wednesday and Thursday. In between Maghrib and Ishaa. Niyyat: Fulfillment of the rights of my parent(s). Namaaz; 2 rak’at. In each rak’at after Al-Hamd recite 5 times Aayatul Kursee, 5 times Surah-e-Ikhlaas, 5 times Surah-e-Kaafiroon, 5 times Surah-e-Falak, and 5 times Surah-e-Naas. After you finish praying the Namaaz in this way recite 15 times Astaghfirullaaha Wa Atoobu Ilayh. Dedicate the Sawaab of this A’amaal to the Marhoom parent and you shall get the reward of fulfilling their rights.

9. If at all, you suspect that there were some wrong transactions committed by your parents so you would naturally wish that they should not be punished for that. Therefore its remedy is that first you should try to rectify if possible, try to make the wronged people be pleased with your parents by recompensing some thing that they would appreciate, and then observe this prayer on behalf of your parents: Pray 4 rak’ar Namaaz in sets if 2 rak’at each. In the 1st rak’at after Al-Hamd ecite Surah-e- Ikhlaas 25 times, in the 2nd rak’at 50 times, in the3 rak’at 75 times and in the 4 th rak’at 100 times. After Namaaz recite this Duaa:
Allaahumma Swalli Ala Muhammadin Wa Aali Muhammad,
Bismil-Laahir-Rahmaanir-Raheem.
Yaa Nooras Samaawaati Wal Ardhi Wa Yaa Ghawthak Mustagheeseen, Yaa Jaaral Mustajeereea Antal Munzalu Bika Kullu Haajatin Astaghfiroo Atoobu Ilayka Mimmadhaalimi Katheeratin Li Ibaadika Qablee Allaahumma Fa Ayyu Maa Abdim Min Ibaadika Aw Amatin Min Imaaika Kaanat Lahoo Qablee Mudhlimatun Dhwalamtuhaa Aw Fee Ardhihee Aw Fee Maalihee Aw Fee Ahlihee Wa Waladihee Aw Gheebatun Ightabtahoo Bihaa Aw Tahammulin Alayhi Bimaylin Aw Hawan Aw Anfatin Aw Hamiyyatin Aw Riyaain Aw Asabiyyatin Ghiyaaban Kaana Aw Shaahidan Wa Hayyan Kaana Aw Mayyitan Fa Qasurat Yadee Wa zaaqa Wus’ee Aw Ruddahaa Ilayhi Wat-Tahallulee Minhoo Fa As’aluka Yaa Man Yamlikul Haajata Wa Hiya Mustajeebatun Li Mashiyyatihee Wa Musriatun Ilaa Iraadatihee An Tuswallee Alaa Muhammadin Wa Aali Muhammad Wa An Turdhiyahoo Aniyy Bimaa Shi’ta Min Khazaaini Rahmatika Thumma Tahaba Lee Min Ladunka Rahmatan Innahoo Laa Tanqusukal Maghfiratu Walaa Tadhurrukal Moohibatoo Rabbi Akrimnee Birahmatika Walaa Tukhzinee Bi Dhunoobee Innaka Waasiul Maghfiratee Yaa Arhamar-Raahimeen Allaahuma Swalli Alaa Muhammadin Wa Aali Muhammmad.

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Marriage Handbook
Nikah and Beyond Qfatima.org pdf Islamic Marriage Guidebook - Mubin
"Dear Child Book" Cultivate Islamic virtues through prayer at each stage
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Guidance for Family affairs Kisafamily.org
"Like a Garment" - Spouse relations - Thaqlain.org playlist

Sy Mahdi Modarressi playlist Family Ethics


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