- Emulation - Taqleed 56
- Taharah 243
- Rules of Water 5
- Use of Lavatory 9
- Ablution 64
- Ghusl 71
- Ghusl of Janaba 27
- Ghusl of Menstruation 12
- Ghusl of Istihadha 1
- Ghusl of Lochia - Nifas 3
- Death Related Issues 24
- Recommended Ghusl 4
- Tayammum 11
- Najis Things 60
- Purification of Najasah 23
- Prayers 229
- Daily Prayers 59
- How to Perform the Prayers 72
- Friday Prayers 10
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- Qadha Prayers 14
- Congregational Prayer 41
- Defects and Doubts 4
- The Prayers of the Traveler 18
- Recommended Prayers 9
- Fasting 97
- Fasting Intention 1
- Things which Invalidate the Fast 23
- 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 11
- Fasting Exemption 4
- The Crescent 4
- Making up the Lapsed Fast 8
- Rulings of Fasting 9
- I’tikaf 3
- Zakat 17
- Khums 65
- Pilgrimage 32
- Enjoining the Good and Forbidding the Wrong 44
- Trade 97
- Unlawful Earnings 27
- Some Prohibitions 34
- Dealing with who involved in Prohibition 5
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- Leasing 3
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- Gifts 4
- Agency 1
- Religious Endowment (Waqf) 6
- Charity 4
- Will 3
- Marriage 218
- Introduction 16
- Etiquettes of Marriage 19
- Marriage Contract 10
- The Guardian 25
- Prohibited Matrimony 45
- Temporary Marriage 64
- Conditions of Marriage 5
- Dower 7
- Marital Duties 6
- Children 15
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- Divorce 53
- Vow, Covenant & Oath 9
- Kaffarah 3
- Usurpation 1
- Lost Property 5
- Hunting and Slaughtering 19
- Food & Drink 43
- Inheritance 10
- Compensation (Diyah and Dhaman) 9
- Diyah 7
- Ahlulbait 38
- Alcohol 15
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- Beliefs 71
- Blood Donation 2
- Clothing, Appearance & Adornment 34
- Converts 7
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- Dance 3
- Eid 11
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- General Issues 23
- Hijab 22
- History 2
- Holy Quran 26
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- Islamic Religion 24
- Istikhara 9
- Jesus (Peace be upon him) 2
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- Mourning Imam Hussein 29
- Music & Songs 23
- Narrations 11
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- The Prophet - Peace be upon him- 8
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- Vivisetion 1
- Wilayet Alfaqih 3
- Work 26
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- Ziyara 6
I would like to know if the fact of believing in Allah is innate.
There is no doubt that believing in Almighty Allah is innate. This belief grew up with the human being. Such feeling could be weakened or even dissolve as a result of outside affections like the environment or substantial subjection to fallacies. Having said that, many people who live in an atheistic material environment when they face crises, this innate belief strengthens in them 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.
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.
One person tells me to proof your belief in the imamate of the Ahlulbait (peace be upon them) by the 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 because of the incident of the payment of Imam Ali (peace be upon him) to the charity - his ring - 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.
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).
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 responsibly 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).
Is contemplating sin a sin?
Contemplation of a sin is not a sin. Yes, the individual deserves godly punishment when he/she starts the actual act of the sin practically because this involves audacity against the Creator and a violation of His sanctity.
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 Ahlulbait 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 Tharr, Ammar, Hudaifa 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.
What is the punishment for contemplating sin?
A person desiring to commit the sin will not be punished without actually committing the sin.
Are the Salafist ideas tantamount to infidelity?
The said 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.
What is the position of Ismailis in our religion? Are they considered as non-believers?
Whoever submits to the two testimonies - that there is no god but Allah and Mohammed (peace be upon him and his holy progeny) is His messenger - then he is a Muslim and not considered as a non-believer, even if he believes in false beliefs or certain misguidance.
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 a looser, then why did not Allah mention this directly in the Holy Quran, thus major disputes could be avoided? 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 present.
We would like to draw your attention to 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 and belittling his position in being an essential source of religious laws and a speaker of the truth and correctness, 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. When Almighty Allah stated that, "Nor does he speak of (his own) desire. It is naught save an inspiration that is inspired," (Quran 53:3-4) and also, "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 believe (in truth) 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 Bukhari and the book of Muslim and all the authenticated books in which they included narrations of the Prophet (peace be upon him) that state in a clear way referring to the leadership of the Ahlulbait 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 Ahlulbait (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 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, and bow down (in prayer)." (Quran 55:5) And even the verse: "Obey Allah, and obey the messenger and those of you who are in authority." (Quran 59:4) They indicate in a clear way that those in authority whose obedience is necessary are infallibles 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 them in 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, the 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 everyone that assumes power, whether he does this by force or through inheritance, even if he committed crimes like Yazeed bin Moawiyah 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 used to perform it 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 if the divorce is pronounced three times in one place and time it 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, while this is invalid according to the verses of divorce. 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, Hunain and Khaiber, 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 babbling." 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 of the Holy Book, which would then not be Allah's continuous proof.
Some books mention that Luqman was not really a Prophet. Is this true?
What is popularly known is that Luqman was granted wisdom and was not a prophet, as this is also mentioned in some narrations. And Allah knows best.
Why did Almighty Allah appoint Imams?
Almighty Allah appointed the Imams to guard the religion and protect it from misguidance and to continue the message of Islam that started with the prophethood of Prophet Mohammad (peace be upon him and his household) for mankind. People did not obey Allah's orders in this matter due to their desire to possess authority and to be in control. This led to tragedies amongst Muslims for centuries until they separated into different sects and were controlled by the infidels. Almighty Allah said: "And if the people of the townships had believed and kept from evil, surely we should have opened for them blessings from the sky and from the earth. But (unto every messenger) they gave the lie, and so we seized them on account of what they used to earn" (7:96).
What is the relevance of the concept of Wilayat (authority) of the Imams in our lives today?
We can comment on your question by stating the following:
1. The Imamate of the Imams of the Ahlulbait (peace be upon them) has been legislated by Almighty Allah for people to observe. Every Muslim must obey all that has been proven to be divinely legislated obligations without considering the immediate benefit of the law on his everyday life since believing in a religion is believing in all what is proven to be part of it.
2. Believing in the Wilayat of the Ahlulbait (peace be upon them) is following them and observing their teachings. This has a great effect on the way a believer deals with day-to-day matters based on the teachings and the guidelines that originate from them. We can see that amongst the characteristics of the followers of the Ahlulbait by which they are known today is their condemnation of terrorism against innocents especially children, women and old people, and this is not but a reflection of their attachment with the humane teachings of the Ahlulbait (peace be upon them) in dealing with those who disagrees with them.
What is Wilayat-e-takweeniah?
In Quran and authentic narrations, we find that prophets and the guardians that came after them broke the usual natural laws, like when Jesus cured the blinds and the lepers and when the Guardian who succeeded Prophet Solomon brought the throne of Queen Belqees faster than the twinkling of an eye.
There is no doubt that similar acts took place by our Prophet and the Imams from his household (peace be upon them) as many authentic narrations indicate.
In Heaven, will each person own an individual kingdom to govern as a king or queen or will they all live together in one kingdom?
Such details are not mentioned in religious texts but it is reported that the believers will meet. Almighty Allah said: "And we remove whatever rancor may be in their breasts. As brethren, face to face, (they rest) on couches raised." (Quran 15:47) One should believe in the overall existence of the gardens of delight that Almighty Lord promised to His righteous slaves. May Allah consider you and us amongst them.
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.