- Emulation - Taqleed 65
- Taharah 350
- Rules of Water 6
- Use of Lavatory 12
- Ablution 85
- Ghusl 118
- Ghusl of Janabah 63
- Ghusl of Menstruation 17
- Ghusl of Istihadha 2
- Ghusl of Lochia - Nifas 3
- Death Related Issues 26
- Recommended Ghusls 7
- Tayammum 14
- Najis Things 88
- Purification of Najasah 27
- Prayers 294
- Daily Prayers 74
- How to Perform the Prayers 95
- Friday Prayers 11
- Prayers of Signs 7
- Qadha Prayers 20
- Congregational Prayer 46
- Defects and Doubts 7
- The Prayers of the Traveler 22
- Recommended Prayers 12
- Fasting 120
- Fasting Intention 1
- Things which Invalidate the Fast 25
- Things that do not Invalidate the Fast 11
- Disliked Things during Fasting 4
- Failure to Fast 11
- The Kaffārah for Breaking the Fast 18
- Validity of Fasting 16
- Fasting Exemption 3
- The Crescent 6
- Making up the Lapsed Fast 10
- Rulings of Fasting 12
- I’tikaf 3
- Zakat 23
- Khums 82
- Pilgrimage 45
- Trade 120
- Unlawful Earnings 31
- Some Prohibited Acts 44
- Dealing with Those Involved in Prohibited Acts 5
- Buying & Selling 40
- Enjoining the Good and Forbidding the Wrong 88
- Trust 1
- Leasing 3
- Lending & Borrowing 8
- Agency 1
- Will 3
- Gifts 4
- Religious Endowment (Waqf) 6
- Charity 4
- Marriage 294
- Introduction 18
- Etiquettes of Marriage 28
- Marriage Contract 14
- The Guardian 34
- Prohibited Matrimony 61
- Temporary Marriage 87
- Conditions of Marriage 9
- Dower 10
- Marital Duties 7
- Children 17
- Financial Maintenance 9
- Divorce 65
- Vow, Covenant & Oath 16
- Kaffarah 6
- Usurpation 1
- Lost Property 5
- Hunting and Slaughtering 23
- Ahlulbait 42
- Food & Drink 53
- Inheritance 14
- Compensation (Diyah and Dhaman) 10
- Diyah 7
- Alcohol 15
- Banking 15
- Beliefs 89
- Blood Donation 2
- Clothing & Adornment 40
- Copyrights 2
- Converts 7
- Dance 4
- Eid 15
- Games 10
- Hijab 25
- General Issues 23
- History 2
- Holy Quran 29
- Human Cloning 2
- Imam Mahdi (Peace be upon him) 18
- Immigration 1
- Islamic Religion 31
- Internet 8
- Istikhara 10
- Islam & Christianity 3
- Jesus (Peace be upon him) 4
- Laws 2
- Man & Woman 32
- Masturbation 19
- Medical Issues 24
- Mosques 12
- Mourning Imam Hussein 34
- Narrations 11
- The Prophet - Peace be upon him- 9
- Organ Donation 2
- Quran Commentary 9
- Religious Chants 6
- Pets 7
- Religious Propagation 9
- Relationships 19
- Slavery 1
- Satan 2
- Smoking 7
- Supplication-Dua 22
- Tattoos 5
- Sport 2
- Tran Sexuality 4
- Vivisetion 1
- Wilayet Alfaqih 3
- Work 31
- Yoga 1
- Ziyara 15
It is said that many books of jurisprudence were destroyed which may have had information, but Allah completed the religion on the Day of Ghadeer. Doesn't the completion of the religion include us knowing every rule in Islam?
The completion of the religion on the day of Al-Ghadeer was the appointment of the Imam to succeed the Prophet (peace be upon him and his holy progeny) and represent him in propagating the Sharia and leading the nation, and then the rest of the Imams were appointed as well. The religion was completed when the Muslims were directed to refer to the Imams after the prophet (peace be upon them all). This provided the Islamic nation with more than two centuries of infallible leaderships, during which the Imams (peace be upon them) did their best in informing all the aspects of the religion especially the practical laws of the Sharia. The companions of the Imams propagated their teachings, and compiled the narrations (ahadeeth) in books. Although some of these books were destroyed, these traditions and narrations have survived and still act as a main source of Islamic research. Scholars have continuously strived to pass on these teachings from generation to generation for the sake of protecting the religion and its laws. As a result, the jurist can give their edicts in any practical issue, in such a way that the individual is not left unanswered.
Is it allowed for a Muslim to debate and discuss the differences between the schools, or should this be the scholars' job? And if it is allowed, are there any criteria which one should have to engage in these debates? And what is your opinion concerning young Shia Muslims, who engage in these discussions?
A Muslim is expected not to speak in the matters of the Sharia without knowledge or without proof. There is no difference in this issue between the expert scholars and the regular layman. The difference is that the experts can obtain the evidences more easily through their research.
I am becoming more interested in our religion and wish to read more on it, not having much knowledge. What books do you suggest for me?
There are lots of religious book that include religious teachings, like Nahjul-Balaghah. Similarly, books of narrations are also available like Al-Kafi, which consist of collections of narrations from the Infallibles. We advise you to read what relates to the general aspects of the religious knowledge like ethics, biography of the Prophet and the Imams and the narrations on the superiority of the Ahlulbait (peace be upon them) and their high rank. The details of the practical religious laws as explained by the jurists – as they are the experts in this field – are available. You are advised to refer to the treaties of the practical Islamic laws of the jurist that you emulate in order to know the specific rulings.
To convert from being a non-Muslim to a Shia Muslim, what Kalima is to be recited?
One should recite the two testimonies – the testimony of one’s belief that there is no god but Allah, and the testimony that Prophet Mohammed (peace be upon him and his holy progeny) is the Messenger of Allah. In addition, one should belief in the guardianship (wilayah) of Imam Ali and the other eleven Imams (peace be upon them).
Is it permissible for a person who is not a mujtahid to teach from books like Usool al-Kafi and Bihar al-Anwar?
It is not permissible to inform about religious issues without knowledge, whether such information is in on religious jurisprudence or beliefs. Yes, it is permissible to search and study the religious sciences and learn about the narrations of the Ahlulbait and other related material.
Does Islam reject violence?
Islam stressed on guarding the values of morality, wisdom and dialogue. Almighty Allah said: “Call unto the way of thy Lord with wisdom and fair exhortation, and reason with them in the better way” 16:125. The Prophet (peace be upon him and his holy progeny) said: “leniency is not used with anything and not made it better and is not striped from anything and made it worse”. And he also said: “Islam enchains betrayal, so a believer does not betray”. The teachings of Islam stressed on guarding lives and protecting innocent people and to avoid criminal actions and unjustified violence.
How do you see the relations of the Islamic world with the west?
Presumably, there should be a review of the backgrounds of the past positions and start a new era of relations and sensible dialogue that reserve the legitimate rights and participate in world peace and security away from any extremism and transcendence that used to govern the relations in the past.
We encourage Muslims to present the real Islam and its humane concepts without adopting the attitudes of the Muslim rulers of the past centuries, since those rulers – in general – were like all rulers who care about their own welfare and did not mind using Islam and distorting its image to protect their rule.
We can see the true Islam clearly in the biography of the Prophet and the Imams (peace be upon them) through the many incidents in history. Imam Ali (peace be upon him) refused to use force with those who refused his authority, although he was the legitimate leader, and gave them the chance to express their peaceful opposition. In all his wars, he was not the one to start the fight. We see the same in the life of Imam Hussain (peace be upon him). Although he rose to reform, he did not start the fight with the Umayyad army sent by the ruler of Kufa, Ibn Ziyad. He insisted that he will not be the one to start the fight. Indeed, it was the Umayyad army that started the fight against him.
Is the ta’weedh allowed in Islam?
If the ta’weedh consists of supplications and verses of the Quran, then it is permissible.
If a jurist (Marja) does not find a solution from the Quran and Sunnah, then on which basis does he present a verdict?
The scholars discuss this issue in detail in the "Principles of Jurisprudence". We can say here that when the Quran and Sunnah does not directly provide a solution, the jurists still refer to the verses of the Holy Book and the narrations of the Prophet and the Imams (peace be upon them) to get the general guidance in such situations in order to arrive at the practical duty in them.
Some narrations can be used to reveal basic principles denoting the practical duty of the individual in certain cases, like "everything is permissible unless one knows that it is prohibited".
Can an invalid transaction also be considered to be a sin?
Some invalid transactions are prohibited like selling wine, corpses and pigs. Other invalid transactions are not sinful, like selling an unknown product. In both cases, it is sinful to spend the money that one acquires from it.
Is it permissible to kiss the hand of a scholar out of respect? Some narrations seem to discourage such action.
It is permissible to kiss the hands of a religious scholar out of respect because of his knowledge and piety. Shaikh Al-Kulayni narrated that one should not kiss the hand or the head of a person accept that of the Messenger of Allah or a person that one intend by doing so the head or the hand of the Messenger of Allah (peace be upon him and his holy progeny).
Apparently, this applies to the pious scholars who are highly knowledgeable in the teachings of the Infallibles (peace be upon them).
Is Fatima (peace be upon her) a source of Sharia law as any of the Imams?
The role of the Legislator is for the Prophet (peace be upon him and his holy progeny) only. Lady Fatima (peace be upon her) is infallible as the twelve Imams are, and they were all conveying the Islamic teachings from the Holy Prophet. However, what has been narrated specifically from Lady Fatima Al-Zahra (peace be upon her) is very little.
Can you explain to me what is the method of determining what is an innovations (bidaat) in religion?
The innovation in religion is deeming something to be a part of religion when it really is not a part of religion. For example, the Taraweeh prayers are an innovation, since the supererogatory prayer is not legislated to be offered in congregation. Offering it in such a way is considered as innovation in religion.
What is Irfan? And could you please give your opinion about it?
‘Irfan’ is a word derived from ‘Ma’rifah’, which is the personal cognizance and understanding that affects the self. It has become a term for certain ideas related to the universe and existence in general, and to God, His attributes and His names. On the other hand, ‘irfan’ has the objective of the purification of one's self, and may entail claims of discoveries and observations beyond the usual capabilities and perceptions of humans.
Some might consider this knowledge to be similar to divine revelation, so it may cause one to fall into dangers, as one may then not be able to distinguish between truth and falsehood. Indeed, because of this, many have fallen into clear violations of the Sharia. This has been one of the reasons of misguidance, until it reached the level that religious obligations were dropped and the mention of God in the heart was considered to be sufficient without the need to perform the religious obligations.
Hence, it is necessary for the believers to beware of getting into this field without discernment. Instead, they should adhere to the teachings of the Qur'an and Sunnah, which emphasize acting upon the Sharia duties which are related to the relationship with God, like prayer, fasting, pilgrimage, zakat, etc., as well as those obligations related to social duties, such as being dutiful to parents, having good relationships with relatives, having good communication and empathy with other believers, giving sufficient attention to family members, with due regard to their rights and raising them in a proper way, and other obligations that are explained in books of religious jurisprudence.
The Islamic sources have emphasized the performance of religious acts in a particular prescribed way, so the believer can fulfil his religious responsibilities. They also recommend various voluntary acts of worship to allow us to get closer to God and to lead to our good deeds gaining divine acceptance.
The Islamic sources have also emphasized non-reliance on this world and to not be overly concerned about it, and they have explained that the world is a temporary abode and we are on a short journey through it. They say that one should equip himself in this finite world with good deeds and high morals, and only this can be an asset to take to the next world and ensure one’s eternal happiness, amongst the righteous followers and the Prophets and Imams (peace be upon them).
The Islamic sources have also given emphasis on the importance of exhortation and remembrance of the Hereafter, and reflection on the demise of the world and its manifestations. One should not become negligent or forgetful of this. Thus, the values and ideals are enriched in himself and his soul will no longer pay attention to the world and its delusions that lead to sins and wrongdoings.
Believers are advised to give due attention to the recitation of the Quran and the supplications narrated from the Prophet and his household (peace be upon them all), as well as their advice and teachings. All of these have a great impact in raising the soul and purifying it from vices; and before all of this, believers are urged to rely on Almighty Allah and seek His mercy and grace, which will lead to their guidance and protection from sins and evil.
Almighty Allah said: “And whosoever places his trust in Allah, He will suffice him.” He also said: “As for those who strive in Us, We surely guide them to Our paths, and surely Allah is with the good-doers."
Can we adopt Sufi practices of Irfan?
It is not right to depend on other than the holy Quran and the reliable narrations of the Prophet and the Ahlulbait (peace be upon them) in the matters of religion, including Irfan. There are many such narrations that explain the recommended worship acts and the kind of relation a man should have with Almighty Allah. Muslims are encouraged to gain the religious and godly knowledge from these original sources only.
Are the rules of Sharia only valid for Muslims? Is it allowed for an Islamic country to enforce Non-Muslim women to wear hijab, for example?
Almighty Allah made the religious laws of worship, like praying and fasting, and other laws like the obligation of wearing hijab and the prohibition of consuming wine, general to all mankind. The Muslim that does not obey Almighty Allah in observing one or more of those laws can be punished for this disobedience. Non-Muslims will be punished because of their refusal to believe in Almighty Allah and His Messenger (Peace be upon him and his progeny). If the non-Muslim can present an acceptable justification for his refusal to believe, then this justification will also apply even more so for his disobedience of Allah Almighty with respect to the religious laws of worship. If he cannot present a justification before Almighty Allah for his refusal to believe, he would have a lesser chance to do so for not observing the rulings of the Sharia.
It is the responsibility of the infallible Imam to implement and apply the Islamic laws on non-Muslims.
"And whose seek as religion other than Islam it will not be accepted from him, and he will be a loser in the Hereafter" 3: 85.
Most scholars say that only Muslims will be rewarded heaven, and no non-Muslim will go to heaven, because what virtue they did was awarded accordingly in this world and have, therefore, no reward in Hereafter. What are your views about them?
There is no doubt that Almighty Allah does not accept any religion but Islam. Almighty Allah said: ”And whoso seeks as religion other than Islam it will not be accepted from him, and he will be a loser in the Hereafter". (3:35)
I wanted to ask your viewpoint of Islamic unity with Sunni?
There is no doubt that Islam is one religion that was revealed by Almighty Allah to the Seal of Prophets (peace be upon him and his progeny). He suffered much pain and harm in order to deliver the message of Islam to the nation. He directed his nation towards the right direction after his death when he ordered them to guard the teachings of the Quran and the Ahlulbait (peace be upon them). He guaranteed that if both were adhered to, they will never be misguided. Part of the nation of Islam abandoned the Ahlulbait (peace be upon them) and the differences between the nation became a reality. We, as followers of the Ahlulbait (peace be upon them) should act upon their teachings and uphold their directions to the right path, while dealing with the rest of the Muslims with good manners and etiquettes, or cause hatred against them, since we all believe in Almighty Allah and His Messenger and the common religious obligations, in order to preserve the general entity of Islam. The teachings of the Imams (peace be upon them) emphasize this in various ways.
How did qunoot come about?
The scholars of the Shia school of the thought unanimously agree that the qunoot is recommended in all obligatory prayers. This is proven by many narrations of the Imams (peace be upon them), and it is narrated in some narrations of Sunnis as well.