- Emulation - Taqleed 57
- Taharah 268
- Rules of Water 5
- Use of Lavatory 10
- Ablution 72
- Ghusl 74
- Ghusl of Janaba 30
- Ghusl of Menstruation 12
- Ghusl of Istihadha 1
- Ghusl of Lochia - Nifas 3
- Death Related Issues 24
- Recommended Ghusl 4
- Tayammum 12
- Najis Things 70
- Purification of Najasah 25
- Prayers 247
- Daily Prayers 63
- How to Perform the Prayers 74
- Friday Prayers 10
- Prayers of Signs 4
- Qadha Prayers 17
- Congregational Prayer 42
- Defects and Doubts 6
- The Prayers of the Traveler 21
- Recommended Prayers 10
- Fasting 105
- Fasting Intention 1
- Things which Invalidate the Fast 24
- Things that do not Invalidate the Fast 5
- Disliked Things during Fasting 4
- Failure to Fast 9
- The Kaffara for Breaking the Fast 16
- Validity of Fasting 13
- Fasting Exemption 3
- The Crescent 4
- Making up the Lapsed Fast 11
- Rulings of Fasting 12
- I’tikaf 3
- Zakat 20
- Khums 67
- Pilgrimage 38
- Enjoining the Good and Forbidding the Wrong 77
- Trade 101
- Unlawful Earnings 28
- Some Prohibited Acts 37
- Dealing with Those Involved in Prohibited Acts 5
- Buying & Selling 31
- Leasing 3
- Lending & Borrowing 6
- Gifts 4
- Agency 1
- Religious Endowment (Waqf) 6
- Will 3
- Charity 4
- Marriage 236
- Introduction 16
- Etiquettes of Marriage 21
- Marriage Contract 12
- The Guardian 28
- Prohibited Matrimony 48
- Temporary Marriage 68
- Conditions of Marriage 6
- Dower 8
- Marital Duties 6
- Children 15
- Financial Maintenance 8
- Divorce 56
- Vow, Covenant & Oath 12
- Kaffarah 6
- Usurpation 1
- Lost Property 5
- Hunting and Slaughtering 19
- Food & Drink 42
- Inheritance 14
- Ahlulbait 43
- Compensation (Diyah and Dhaman) 10
- Diyah 7
- Alcohol 15
- Banking 13
- Beliefs 76
- Blood Donation 2
- Clothing & Adornment 35
- Copyrights 2
- Converts 7
- Dance 3
- Eid 15
- Games 9
- Hijab 24
- General Issues 20
- History 2
- Holy Quran 25
- Human Cloning 2
- Imam Mahdi (Peace be upon him) 16
- Immigration 1
- Internet 8
- Islam & Christianity 1
- Islamic Religion 29
- Istikhara 9
- Jesus (Peace be upon him) 3
- Laws 2
- Man & Woman 25
- Masturbation 16
- Medical Issues 22
- Mosques 8
- Mourning Imam Hussein 31
- Narrations 11
- Organ Donation 2
- The Prophet - Peace be upon him- 9
- Pets 6
- Quran Commentary 9
- Religious Chants 6
- Religious Propagation 9
- Relationships 15
- Slavery 1
- Satan 2
- Smoking 6
- Sport 2
- Supplication-Dua 21
- Tattoos 5
- Tran Sexuality 4
- Vivisetion 1
- Wilayet Alfaqih 3
- Work 27
- Yoga 1
- Ziyara 7
How can we prove the imamate of the Ahlulbait (peace be upon them) from the Holy Quran?
The imamate of the Ahlulbait (peace be upon them) can be proven from the holy Quran by a number of ways.
- "Your guardian can be only Allah, and His messenger and those who believe, who establish worship and pay the poor due while bowing down (in prayer)." (Quran 5:55) This verse was revealed at the incident where Imam Ali (peace be upon him) gave his ring as charity while he was bowing in prayer. The verse joined his guardianship to the guardianship of the messenger of Allah, which is the leadership of the Muslim nation, i.e. the Imamate.
- "Nor does he speak of (his own) desire" (Quran 53:3). The verse indicates that what the Prophet says is from Almighty Allah. The orders of the Prophet were to follow his household when he said in this commonly known narration: “I leave among you the two weighty things: the book of Allah and my progeny; as long as you are attached to them both, you will never be misguided." The Prophet also ordered us to follow Imam Ali in the famous narration of Ghadeer: "Whosoever’s master I am, Ali is his master." In another narration, the Prophet said: "Ali is your master after my demise," and many more narrations.
Is it permissible for non-Shias to make use of your edicts without becoming Shia Muslims?
Our edicts are based on the teachings of the Imams of the Ahlulbait (peace be upon them) through the narrations that reached us in reliable ways, which all Muslims are required to act upon. The Prophet (peace be upon him and his holy progeny) ordered the nation of Islam to refer to the Ahlulbait and follow them in the famous well-known narration that is reported by numerous ways in the books of Shias and Sunnis: "I leave among you the two weighty things: the Book of Allah and my progeny; as long as you follow both of them, you will never be misguided."
Acting upon this narration, as well as other similar narrations, to follow the AhlulBait is not obligatory on the Shias only, but it is an obligation on all Muslims.
Given the death of every creation is predestined, is it permissible to smoke tobacco, for example, which decreases one’s lifespan?
As long as the individual is able to refrain from what could cause his death, he should protect himself. If he did not and performed what led to his death, he will be held accountable for making such decisions.
One’s pre-destined death by Almighty Allah does not make him unaccountable for such negligence towards himself, as long as he is able to prevent himself from the causes of death.
I have heard that people who have born out of marriage are seen as inheriting ‘bad blood’, which means they naturally have a “bad blood line”?
Those people do not bear the responsibility of their parents’ crime. They are judged by Almighty Allah just like He judges other people. He said: “He who does wrong will have the recompense thereof” (123:4).
Are humans creators of their deeds, or is God the creator of the human's deeds? If the latter is the case, then how can humans be judged for their deeds that God programmed them to do?
There is no doubt that humans act out of their choice and their will. Thus, the good-doer is praised and the evil-doer is dispraised. If humans were like machines such that their acts are under compulsion, then praising those who do good and dispraising those who commit bad deeds would be meaningless. However, all of this is within the boundaries of Almighty God’s power. He gave the human beings the freedom of choice and will hold them accountable for it, and He can take this ability away from anyone whenever He wishes, and there is no power or strength but from God Almighty.
The Imams of the Ahlulbait (peace be upon them) explained this belief in their famous narration: “There is no compulsion [from Allah on the humans], nor there is complete delegation (from Him for them without them being under His power), but a matter in between.”
Is contemplating sin a sin?
Contemplation of a sin is not a sin. Yes, the individual deserves godly punishment when he starts the actual act of the sin practically.
Is the belief in Allah is innate within humans?
There is no doubt that believing in Almighty Allah is innate within humans, i.e. within our fitrah. This innate belief can be weakened or dissolve away as a result of external effects, such as the environment or substantial subjection to fallacies. Having said that, this innate belief strengthens inside many people who live in an atheistic material environment when they face crises, as they are compelled to believe in Allah and seek refuge and help from Him. The Holy Quran confirmed this truth in many verses. Almighty Allah said: “And when harm touches you upon the sea, all unto whom you cry (for succor) fail save Him (alone), but when He brings you safe to land, you turn away, for man was ever thankless.” (17:67).
If a person commits an act which his marja deems to be prohibited, and on Judgment Day it is discovered that the act was not actually a sin after all, will this person not be punished for it since the act was not prohibited? Or will he get punished because he disobeyed the edict of his marja?
The said person is not considered as disobedient, but is liable for proceeding to commit an act that he was informed to be a sin. An example of this is if a person drinks from a glass thinking it to be wine, but it turns out to be water.
Why are there two Sajdahs (prostrations) in one raka’at, whereas there is only one Ruku (bowing)?
We do not know the reason behind such a law since the prayer is a practice of pure worship, that consists of acts set by the Divine Legislator who prescribed this method for us to worship Him. He is the only One who knows the reason behind His desire to be worshipped in this way. The verses and the narrations did not explain such a law and we remain obedient to His orders.
Why do the Shia make the five prayer times into three prayer times, by praying Dhuhr and Asr together, and Maghrib and Isha together?
Shias did not make this up. The Prophet (peace be upon him and his holy progeny) joined between the Dhuhr and Asr prayers, and between Maghrib and Isha prayers when he was not traveling and when it was not raining – i.e. without an excuse and not during special circumstances – as per the texts narrated in famous Sunni hadith books.
If someone says that khums is not obligatory, is that person out of Islam?
If denying the obligation of khums means a denial of its obligation on the unused amount of the yearly income, then this does not affect the person being regarded as a Muslim. However, denying the khums in an absolute way is a clear rejection to the Quranic verses and the traditions of the Prophet (peace be upon him and his holy progeny).
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.
Will it be possible for us to see Almighty Allah in the hereafter? If yes, will we see him in form of light or behind a veil or something like this? Could it be possible that we will hear His voice? Or do the angels transmit for us His messages?
Almighty Allah cannot be seen in this life or in the hereafter. The voice is one of His creations and He can create a voice to express what He wants like what He did with Prophet Moses (peace be upon him).
What is the punishment for contemplating sin?
A person desiring to commit the sin will not be punished without actually committing the sin.
Does the ability of the person contemplating sin to actually carry out his thoughts have any bearing on the punishment? If, for example, I want to commit adultery, but I do not know how to approach a woman. Another person may be able to do so, yet refrains from doing it. Is that person’s sin and mine of the same severity?
The individual does not deserve to be punished for a sin just because he wants to commit it. If he is able to commit the sin but refuses to do so because he fears or respects God, Almighty Allah will reward him for passing such a test correctly.
What is the historical background of the Shia?
Shias are those who believe in the right of the Ahlulbait in the religious leadership after the Prophet (peace be upon him) because they believe that the latter ordered Muslims to follow the Ahlulbaitt and refer to them after his death. This idea was explained by many texts, one of them is the tradition of Al-Thaqalain in which the Prophet said: "I leave among you the two weighty things, the book of Allah and my progeny; as long as you are attached to them both, you will never be misguided". The said tradition is widely recognized in the Shia and Sunnis books of traditions. Similar to this is the tradition of Al-Ghadeer and other narrations as well.
A number of companions of the Prophet (peace be upon him) believed in this faith and defended it, like Salman, Abu Dharr, Ammar, Hudhaifa and others.
This ideology remained in all different stages of Islamic history without any change.
What is our belief regarding Adam, and whether he committed a sin or not by going near the tree?
There is no doubt that the prophets are infallible and do not commit sins that will be subject to godly wrath and punishment. So what the holy Quran stated - about the eating of Adam from the tree - is that the divine order to refrain from such an act is not an order that requires obedience because of the relation of servitude between Almighty Allah and His slaves, but as an advisory suggestion that eating from the tree will cause the harm of being departed from Heaven.
I start an action to commit a sin. However, this action, with all my intention to sin, did not result in any sinful result. Have I committed a sin?
If you embarked on committing the sin purposefully, then you have wronged and you should seek forgiveness from God, even if the deed did not conclude as the sinful act.
Are the Salafist ideas tantamount to infidelity?
The ideas of the Salafis are not considered infidelity. It is, however, some sort of ignorance. The intellect and the Holy Quran indicate that Almighty Allah does not have a body so He is not limited by time and space. The Almighty said: "There is no secret conference of three but He is their fourth, nor of five but He is their sixth, nor of less than that or more but He is with them where ever they may be," (58:7) and He also said: "Nothing is as His likeness." (42:11).
What is the rule regarding Sufism? Is it prohibited?
It does not relate to the Ahlulbait (peace be upon them) so it should be avoided.