His Eminence Sayyid al-Hakeem calls the Turkish Alawite community to establish brotherly ties with other communities, and to learn the teachings of Islam and abide by them

His Eminence Sayyid al-Hakeem calls the Turkish Alawite community to establish brotherly ties with other communities, and to learn the teachings of Islam and abide by them

His Eminence, Grand Ayatollah Sayyid Mohammed Saeed al-Hakeem advised the Turkish Alawite community to strengthen the ties of love and brotherhood between themselves and other nations, and to continue the visitations of the holy shrines of the Infallible Imams (peace be upon them), to follow their virtuous path and to extend the bridges of acquaintance and friendship with the brothers in faith. His Eminence gave this advice during a meeting with visitors from the Turkish Alawite community.

His Eminence also recommended that they familiarize themselves with the laws of Islam and they learn their religious duties, through liaison and communication with scholars and preachers, and by abiding by the guidance of the Ahlulbait (peace be upon them), and by performing their duties in their prescribed times.

His Eminence expressed his pleasure in meeting with them and having this dialogue, and reminded them of their religious principles which they are obligated to preserve, as well as their attachment to the Ahlulbait (peace be upon them), doing what is necessary to abide by the religious decrees.

His Eminence prayed for their success and for the acceptance of their good deeds, and asked them to convey his greetings to their relatives in Turkey.

Day Questions

How can we prove Imamate from the Quran? If Imamate is such a backbone for Shia Islam and we believe that if one does not accept the Wilayah of Imam Ali (peace be upon him), he is at loss, then why did not Allah mention this directly in the Holy Quran, thus avoiding major disputes? How do we answer the objection that there is no proof about the Imamate of Imam Ali (peace be upon him) being essential?

This question presents important issues that require an explanation, since this is one of the most important fallacies that the enemies of the Ahlulbait (peace be upon them) present. We would like to draw your attention to a few important issues in order to clarify the truth: Firstly: Doubting the Imamate of the Ahlulbait just because it is not mentioned in the Holy Book is in reality doubting the truthfulness of the Messenger of Allah (peace be upon him and his progeny) and belittling his position in being an essential source of religious laws and a speaker of the truth, which in turn raises a big question on the credibility of Islam as a religion and the Holy book as a divine text that “falsehood cannot come at it from before it or from behind it,” as the Quran states clearly. But rather, the Quran itself presents the Messenger of Allah and his conduct as the truth that is not associated with any falsehood, misguidance and forgetfulness. This is explicitly mentioned in the Holy Quran, when the Almighty stated, “Nor does he speak of (his own) desire. It is naught save an inspiration that is inspired,” (Quran 53:3-4) and “whatsoever the Messenger gives you, take it, and whatsoever he forbids, abstain (from it),” (Quran 7:59) and also, “But nay, by thy Lord, they will not have (true) faith until they make thee judge of what is in dispute between them and find within themselves no dislike of that which thou decides, and submit with full submission.”(Quran 65:4) Based on this, a Muslim should research about Imamate as well as the position of the Sunnah in its regards, just as he looks for the position of the Sunnah with respect to the religious obligations like the prayers, the fast, pilgrimage and the like, as these essential obligations are not mentioned in the Holy Book with detail, but the Sunnah explained the ways to perform them. It is sufficient to prove the Imamate by referring to the trusted books of narrations of the Sunnis, like the book of al-Bukhari and the book of Muslim and all the authenticated books in which they included narrations of the Prophet (peace be upon him and his progeny) that refer in a clear way to the leadership of the Ahlulbait (peace be upon them) after the Prophet, like when he said: “Whosoever’s master I am, Ali is his master.” Also: “Ali is your wali (leader) after me.” And also, when he said to Ali (peace be upon him): “You are to me like Aaron was to Moses, but there is no prophet after me,” and the like in innumerable narrations. There are other narrations that relate to the religious authority of the Ahlubait (peace be upon them) in general, like: “I am leaving among you two weighty things: the Book of Allah and my household; as long as you are attached to them both, you shall never be misguided.” Secondly: there are verses of the Holy Quran which, as the narrations indicate, were revealed in respect of Imam Ali (peace be upon him). They are narrated by Sunni Muslims. They also indicate in a clear way the Imamate of Imam Ali (peace be upon them) like when Almighty Allah said, “Your guardian can be only Allah, and His messenger and those who believe, who establish worship and pay the alms, while they bow down (in prayer).” (Quran 55:5) And even the verse, “Obey Allah, and obey the messenger and those of you with authority.” (Quran 59:4) They indicate in a clear way that those in authority whose obedience is necessary are infallible since – based on the verse – one should obey them as one obeys Almighty Allah and likewise the Messenger of Allah, and nobody fulfills this condition except the Imams of the Ahlulbait, whom Almighty Allah purified with a thorough purification as per the verse 33:33. Furthermore, Muslims have unanimously agreed on the righteousness of the Imams of the Ahlulbait, their highness, the strength in their faith, their knowledge in the affairs of religion, as this clearly appears to the individual who looks at their history and biography. Could any Muslim accept that Almighty Allah would order Muslims to obey those in authority by applying this title on anyone that assumes power, whether he does this by force or through inheritance, even if he committed the most heinous of crimes like Yazid bin Mu’awiyah and similar despots? Are the aforementioned verses not sufficient in proving the Imamate of the Ahlulbait from the Quran for the fair-minded searcher for the truth? Thirdly: What you have mentioned – that if the Holy Quran had named Imam Ali (peace be upon him) clearly as the successor to the Prophet (peace be upon him and his progeny) there would be no conflict between Muslims – is not correct. There are a number of verses that clearly describe certain rulings, and, despite that, Muslims did not agree on them; an example of such a case is the verse of ablution in which the way of performing ablution has been clearly explained, and there is no doubt that the verse is clear in its meaning when it was revealed, and the Messenger of Allah (peace be upon him and his progeny) used to perform wudhu repeatedly in the presence of Muslims. Despite all this, there was a difference in opinion in understanding it. Another example is the verses of divorce which indicate that the three consecutive divorces pronounced in one place and time is not considered as three divorces – by which a man cannot return to the wife – but some Muslim jurists regard this type of divorce as valid and a man cannot return to his wife thereafter. There are many other such examples in jurisprudential issues, although all Muslims base their conclusions on the Holy Book. Furthermore, if one looks in the biography of the Prophet, he could clearly conclude that some of his companions were not obeying him or even respecting him properly. They used to dare to disobey him and not care about his orders; it is sufficient to mention some incidents from the trusted books of narrations of the Sunnis: (1) Most of the Muslims fled from a number of battles that were led by the Messenger of Allah, like Uhud, Hunayn and Khaybar, whereas the Holy Book states clearly the prohibition to do so and that whoever does so will be punished in Hell for eternity. Almighty Allah said: “Whoso on that day turneth his back to them, unless manoeuvring for battle or intent to join a company, he truly hath incurred wrath from Allah, and his habitation will be hell, a hapless journey's end.”(Quran 16:8) (2) What took place during the “tragedy of Thursday”: Abdullah bin Abbas – as it is narrated in the Sunni books of narrations like the Musnad of Ahmad – said, weeping, “The day of Thursday! And what day was Thursday!! The Messenger of Allah said to us: “Bring to me a broad bone [to be used to write on] and ink, so I may write for you something that you shall not be misguided after it is written.” Umar said: “The Messenger of Allah is incoherent.” In some of the narrations, they were arguing; some of them were in favor of Umar and some others were saying, “Bring for the Messenger of Allah what he asked for.” The Messenger of Allah said then: “Leave me!! There should not be a fight in my presence.” From the said incident one can conclude that the refusal of the Prophet to write what he wanted to write was to preserve the dignity of Prophethood, since it is not appropriate for the Prophet to order for something in a clear and direct way and Muslim differ in their opinions whether to obey him or not, since there should be no dispute after the order has been issued. From this, one can conclude the reason why the name of Imam Ali (peace be upon him) was not mentioned in the Holy Book; Almighty Allah knew that there were some people who wanted to rule and were ready to disobey Allah and His Messenger in an open way, and they had their supporters who were willing to help and encourage them. If the Holy Quran was to mention Imam Ali’s name, then they would doubt the Holy Book in the same way as they have doubted the Messenger of Allah. This would result in the rejection or alteration of the Holy Book.

What is the rule about placing a symbolic things and personal effects with the deceased in the grave, like burying a girl's doll with her?

It is permissible place items such as dolls in the grave; but, one should be concerned about what benefits the deceased in his grave.

Is it lawful to eat the earth of Karbala, and is there any particular supplication (du'a) associated with eating it, and is it necessary to recite it?

It is permissible to eat a little of the earth of Karbala for the sake of being cured from illness. It is a little more than 1 kilometer in radius around the holy grave of the Imam (peace be upon him). There is a supplication reported from the Ahlulbait (peace be upon them) to be recited when eating the earth of Karbala, but it is not obligatory to do so.

Can I rely on "Ilm-e-Jufar" and "Ilm-e-Adad" to make my life decisions?

It is not permissible to inform others of information from such sources in a sure way, nor is it permissible to believe in information derived in such a way, and we advise you to avoid such issues.