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Barzakh / Whoever dies shall see the Infallibles (pbuth) in His Grave

Question 564: Salam. Tell me about great explanation Alam e burzkh? And Ali a. S arrival in our grave? Bcz MOLA a. S said from kumail Ibne zayadh. I will come in grave of every, momin, munafik and kafir? Please explain?

Answer 564: Rational arguments, the Quranic verses and prophetic traditions clearly indicate that man is not perished with death.  In fact, man’s spirit which is an independent entity constitutes his identity. The Quran ascribes accidents and flaws to the body only not to the spirit. The interesting thing is that in the Holy Qur’an “dying” is mentioned fourteen times with the word tawaffa which means “entrusting”. That is to say after death one will not be perished but that Allah will take His thing back without increase or decrease and Who will entrust it to His appointed workers.[1] There are also other proofs in this regard in the Quran and traditions of which one is the Holy Prophet’s address to the people of the graves.[2] Read More

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Barzakh / Everyone Shall Enter the Hell

Question 326: Do believers go to hell? Or they suffer only Barzakh?

Answer 326: In the Holy Quran Allah (SWT) says: And there is not one of you but shall come to it, This is an unavoidable decree of your Lord. And We will deliver those who guarded (against evil), and We will leave the unjust therein on their knees. [1]

The interpreters of the holy Quran have different opinions about this previous mentioned verse of the holy Quran as follows: Read More

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The night prayer or Salatul Layl (Tahajjud)

Question 234:  Please let me know about tahajad namaz (The night prayer or Salatul Layl (Tahajjud)) time and tarika??

Brief answer 234: There are eleven Rak’ats of supererogatory for the night, of which eight Rak’ats are called (mid) night (Tahajjud) then two Rak’ats are called Shaf’ (or couple) and one Rak’at called Vitr (single) prayer which along with the Shaf’ prayer is the preferable prayer, while the two Rak’ats of Morning Prayer are even more preferable than both. It is permissible to confine oneself to Shaf’ and Vitr only; rather particularly to Vitr in case the time is too short, while in case otherwise, it may be offered with the hope (of being desirable to Allah).

The due time for the (mid) night (Tahajjud) prayer is from the mid-night to the actual dawn (Subh-I Sãdiq), while morning (Sahar) is preferable than any other time, the last one-third of the night being entirely morning (Sahar), while its preferable time is one close to the dawn (Fajr), and even more preferable than that is the early morning (Tafriq) as was the practice of the holy Prophet, Allah’s Blessing be on him and his Progeny.[1]

Detailed answer 234: The night prayer or Salat al-Layl is one of the acts of worship and prayers which have been greatly stressed upon and recommended. With this prayer in the middle of the night close to dawn when there is utter silence and the daily uproar and commotion have seized, one gets a very special state of concentration and excitement which is unique and indescribable. That is, the friends of God always choose the pre-dawn moment for invocation and supplication for they are composed and at rest at this time and there is no intention of showing off. At this time, one gets the best of concentration which extraordinarily helps build and revive the spiritual self. That is why the Holy Quran has promised those who offer the night prayer to grant them a position of great glory (maqam mahmood):
“وَمِنَ اللَّیْلِ فَتَهَجَّدْ بِهِ نَافِلَةً لَّکَ عَسَىٰ أَن یَبْعَثَکَ رَبُّکَ مَقَامًا مَّحْمُودًا”

“And during a part of the night, pray Tahajjud beyond what is incumbent on you; maybe your Lord will raise you to a position of great glory.”[2]

How to offer the Night Prayer: The night prayer consists of eleven rak’ats. Out of the 11 Rak’ats of the night Nafilah, 8 Rak’ats should be offered with the niyyat of the Nafilah, 2 Rak’ats with the niyyat of Shaf’a, and 1 Rak’at with the intention of Witr. All of these eleven rak’ats can be offered in short and long forms.

Short form:  In the short form of the night prayer, one can suffice to reciting only Hamd, the opening chapter (without Surah) in the prayers.

Long form: In this method, in the first initial rak’ats one should recite Hamd followed by a Surah (like Surah al-Kafiroon, Tawhid etc. which have been recommended). Indeed, according to some traditions, the Surah of Tawhid has been recommended to be recited up to ten times.

When it comes to the rak’ats of Shaf’a prayer, it is better to recite Surah Falaq after Surah Hamd in the first rak’at and to recite Surah Naas after Surah Hamd in the second rak’at. There remains one rak’at of witr prayer in which it is better to recite Surah Tawhid thrice after Surah Hamd along with Surah Falaq and Surah Naas. One can suffice to reciting only Surah Tawhid and then perform Qunut.
Qunut: The qunut of witr prayer is one of the highly rewarded mustahab acts and stress has been laid on prolonging it. It has been narrated from the Holy Prophet, peace be upon him and his family, that he said: “Whoever prolongs the qunut of his witr prayer in the world, will be at ease at the station of judgment.”[3] In Qunut, first pray for forgiveness of forty or more Mu’mineen who are either dead or living in the following manner. For example, you should say:
“اللهم اغفر لفلان

“Allahumma ighfir li-fulan”.

Instead of ‘fulan’, you should mention the name of the individual whom you want to pray for. Or recite:
اللهم اغفر للمؤمنین و المؤمنات

Allahumma ighfir lil-mo’meneen wal-momeenat.
“استغفر الله ربی و اتوب الیه‌”

Then recite seventy times “astaghfirullah rabbi wa atubu elayh.” Then recite:

“هذا مقام العائذ بک من النار”

Haza maqamul a’eze bika minan nar.

Then say three hundred times:

“العفو”

Al-Afw. Then the following dhikr is recited:

“رب‌ّ اغفرلی و ارحمنی و تب علی‌ّ انک انت التواب الغفور الرحیم‌”

Rabbi ighfirli wa irhamni wa tub ‘alayya innka antat tawwab al-ghafoor al-rahim.

Then you should bend for ruku and go down for prostration (sajda) and salam.

Indeed, there are many mustahab dhikr and supplications which one can recite in all the rak’ats of the night prayer. Should you like to learn more about those recommended dhikr.

Every Nafilahs and all mustahabb prayers in general are two rak’ats. if you dont have enough time to offer all eleven rak’ats, there would be no problem to offer 2 rak’ahs of the shaf’ prayer and 1 rak’ah of the watr prayer. if not you can offer the one rak’ah of the watr prayer, only.

[1] . Tahrir al-Wasilah of Imam Khomeini (ra), Vol. 1, rules concerning Preliminaries of Prayer.

[2] . Al-Isra (17): 79.

[3] . Tabatai Yazdi, Muhammad Kazem, Urwat al-Wuthqa, vol.1, p. 544 – 545, Dar al-Tafsir.

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Can an illegitimate child lead congregational prayer

Question 271: A man has been a student at Hawza for 2 years. He reverted in 2011. He has just found out that there might be a problem because his mother never married his father. I have heard, and so has he during his studies, that people cannot pray behind an Imam that is illegitimately born. He’s wondering if there is any point in continuing as a seminary student if people cannot pray behind him? Is it the position of Khamenei and the other Grand Marja that he cannot be an Mola/Sheikh because of this reason? Does his illegitimate birth not count against him because he’s a revert? What is your advice on his continuance in seminary. Can an illegitimate child lead congregational prayer?

 

Answer 271: Each country has its own special nikah. Islam has respected the law obtained in each country regarding marriage and never considered a child born by such nikah as illegitimate.[1]

If his parents did, according to the rights that were obtained in their country in this regards, their marriage would be considered as valid and he is not illegitimate.

If they didn’t know the rules concerning marriage rights, their child is not considered illegitimate too. It is said to be a child of doubtful nature.[2]

According to common law, if his parents’ relationship is not considered as adultery but, instead it is considered as nikah, their relationship would be valid and the man is not illegitimate as well.

In these previous cases the man can lead congregation prayer.[3]

Otherwise, if they didn’t respect their religious rights (such as Christian, Islam, etc.) and the child was born in this situation and they had committed adultery according to common law he is not able to lead congregation prayer, however he would be able to continue learning and studying Islamic sciences and other acts, which he is allowed to do.

For further information in this regarding, please read the following answer:

Index: Qualification of an Imam of congregational prayers, answer 021.

[1] . Tahzibul Ahkam, Vol. 8, Pg. 29; Al-Tahzib, Vol. 7, Pg. 472, H 99, Wasael al-Shia, Pg. 588, H. 2.

[2] . Ameli, Baha al-Din Muhammad bin Hussain & Sawoji, Nidham bin Hussain, Jame’ Abbai  wa Takmil e an (its completion), annotated, researcher and editior: Mahallati Haeri, Sheikh Ali, Vol. 2, Pg. 280, Manshoorat al-Farahani Institution, Tehran, first edition.

[3] . Ale Usfoor al-Bahrani, al-Hussain bin Muhammad,  Sidad al-Ebad wa Rishad al-Ebad, Pg. 142, al-Mallati, Qom, first edition, 1421 A.H; Jawad, Miftah al-Kiramah fee Sharh e Qawaed al-Allamah, Vol. 10, Pg. 14, al-Nashr al-Islami al-Tabeah Lijama’at al-Modarresin Institution, Qom, first edition, 1419 A.H.

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killing rabid and biting dogs in order to receive Wahy (revelation)

Question 491: Did the Prophet ordered that killing rabid and biting dogs is allowed (in any situation)?

Answer 491: It is quoted a story in some tafasir in which mentioned that Gabriel (as) went to the holy Prophet (pbuh) and asked if He gives him permission to come in? The Prophet gave him permission, but Gabriel didn’t come in. After a while, the holy Prophet said: We gave you permission! So, why don’t you come in? Gabriel replied: we don’t come in a house where a dog is in. According to Abu Rafe’, the narrator of this hadith, quoted that after this event, the Holy Prophet (pbuh) ordered to kill dogs existed in the city. The companions of the holy Prophet asked if keeping any dogs are forbidden? The Prophet kept silence until the verse four of the surah Maedah has sent down in which keeping hunting dogs have been permitted.[1]

It is generally mentioned in Shia traditions that the Angels will not enter a house in which a dog is keeping.[2]

It is noteworthy that there hasn’t mentioned in any Shia traditions that this dog was kept in the house of the Holy Prophet (pbuh). It is said that this event happened at the time when the holy Prophet were presented in an area where a puppy dog was kept inside a house.[3]

There is a tradition narrated from Imam Ali (as) that the holy Prophet (pbuh) sent me to Medina and ordered: …destroy graves and kill dogs. Damiri narrated from Abdullah bin Ma’qal the he narrated a Hadith in which the Holy Prophet (pbuh) ordered to kill dogs then He (pbuh) said: You are allowed to keep hunting and herding dogs. So, His companions interpreted the holy Prophet’s order that rabid and biting dogs have to be killed.[4]

According to Imam Sadiq (as), black dogs are Jin.[5]

Conclusion: It is narrated in Shia and Sunni[6] sources that the holy Prophet (pbuh) ordered to kill dogs, however He later said that keeping hunting and herding dogs are permitted.

Dogs are of some species. Those rabid and biting dogs need to be killed if they harm us, but hunting and herding dogs have been permitted to be kept.[7]

[1] . Tabari, Abu Jaafar Muhammad bin Jarir, Jame al-Bayan fee Tafsir al-Quran, Vol. 6, Pg. 57, Dar al-Ma’rifat, Beirut, 1412 A.H.

[2] . Kuleini, Muhammad bin Yaqoub, Kafi, Vol. 3, Pg. 393, H 26, Dar al-Kutub al-Islamiyah, Tehran;  Majlesi, Biharul Anwar, Vol. 80, Pg. 288;  Hurr Ameli, Muhammad bin Hasan, Wasael al-Shia, Aalul Bayt Institution, Qom, 1409 A.H. Vol. 5, Pg. 275, H 6260.

[3] . Wahedi, Ali bin Ahmad, Asbab al-Nozul, Pg. 194, Dar al-Kutub al-Elmiyyah, Beirut, 1411 A.H.

[4] . al-Kafi, Vol. 6, Pgs. 552-553.

[5] . Biharul Anwar, Vol. 6, Pg. 287.

[6] . Muslim, 1572-1573-280; Abu Dawood, 2845.

[7] . Surah Maedah, verse 4;  Hurr Ameli, Muhammad bin Hasan, Wasael al-Shia, Aalul Bayt Institution, Qom, 1409 A.H. Vol. 5, Pg. 275, H 6260;  Golpayegani, Sayyid Muhammad Reza Moosavi, Majma al-Masael, Dar al-Quran al-Karim, Qom, Iran, second edition. 1409 A.H, Q 181;  Tawzih al-Masael of maraja (annotated), Vol. 2, Pg. 198;  Ibid, Vol. 1, Pg. 67.

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Permanent or Temporary marriage of a married man without the permission of his wife

Question 565: Salamun alaykum. I shall appreciate help with regards to the following questions please.

1) Can a married man engage in temporary marriage with or without his wife’s permission?

2) Can a married man marry a second wife without his first wife’s permission?

Thanks!

Answer 565: Islam recognizes the permissibility of a man having four permanent and concurrent wives.  The man’s second marriage while he has a permanent wife, except in the case of marriage with the wife’s niece (her brother’s daughter, or sister’s daughter)[1], is not conditional upon consent of the first wife. But, if the wife [stipulates], as a condition of the marriage, that her husband cannot marry another woman, then, according to some jurists (Fuqahā), this condition is valid and the husband should not violate it.

The following are some opinions of our maraja concerning whether the first wife can stipulate the condition or not:

Imam Khomeini, Ayatollah Bahjat, Khamenei, Fadhil Lankarani, Makarim Shirazi and Noori Hamedani: No, this condition is not valid or binding, unless there is a condition that: “the wife has power of attorney from the husband, that if the husband remarries, she can carry out divorce”, this is valid.[2]

Ayatollahs Tabrizi, Sistani and Safi Golpayegani: Yes, this condition is valid and binding, and if after the marriage, the husband does not act upon this condition and remarries, then he has committed a sin.[3]

Ayatollah Wahid: according to obligatory precaution (Ihtīyāt Wājib), this condition is not valid and binding, unless there is a condition that: ” the wife has power of attorney from the husband, that if the husband remarries, she can carry out divorce”, this is valid.[4]

Justice in dealing with polygamy: The justice that is required [in dealing with polygamy] is related to the division [of time between them] in the sense that when he spends a night with one of them then, he must spend one night each with the rest of them in every four nights.The justice that is required as a recommendation is equality in spending money, giving attention, cheerfulness, and fulfillment of their sexual needs, etc.[5]

Getting married with People of the Book: Some jurisprudential scholars are of the opinion that if a Muslim man wishes to temporarily marry a ‘Ahlul Kitab’ (People of the Book) wife, while he has a permanent Muslim wife, then the permission of that first Muslim wife is a condition upon the second marriage.[6]

For a Muslim man to marry a woman from Ahlul Kitab permanently is against the compulsory precaution in any circumstance. And his temporary marriage to a Jewish or a Christian woman is allowed, only if he is not already married to a Muslim wife. If he has a Muslim wife, temporary marriage with an Ahlul Kitab woman is not permissible without her consent; nay, even with her consent, it is not permissible, based on compulsory precaution.

Conclusion: The man’s second permanent marriage or temporary marriage while he has a permanent wife, is not conditional upon the consent of his first wife. Unless, 1) he wants to marry his wife’s niece, 2) the woman stipulates a condition that her husband cannot marry another woman (but not according to all maraja’), 3) he wants to permanently marry a woman from Ahlul Kitab and his first wife is Muslimah.[7]

[1] . Tawzih al-Masael (annotated by Imām Khomeini), Vol. 2, p. 466.

[2] . Imam Khomeini, Istafta’at, Vol. 3, Section on rules of marriage, Q. 55. Ayatollah Makarim Shirazi, Istafta’at, Vol. 2, p. 907. Ayatollah Khamenei, Istaftā’, Q. 7.  Ayatollah Fazel, Jama‘ al-Masā’il, Vol. 1, p. 1533.  Ayatollah Noori, Istafta’at, Vol. 2, p. 637 and Ayatollah Bahjat, Tūḍīḥ al-Masā’il, Q. 2534.

[3] . Ayatollah Sistani, Minhāj al-Sālehīn, Vol. 2, Q. 333.  Ayatollah Tabrizi, Minhāj al-Sālehīn, Vol. 2, Q. 1395.  Ayatollah Safi, Jama‘ al-Ahkām, Vol. 2, Q. 5521.

[4] . Ayatollah Wahid, Minhāj al-Ṣālehīn, Vol. 3, Q. 9531. By using the Porsemān software

[5] . The official website of the office of Sayyid Sistani (ha), rules concerning Marriage, q&a.

[6] See: Siratul-Nijat, Sheikh Jawad Tabrizi, vol. 2, pg. 270. Related Question: Temporary marriage with women of the People of the Book, Question 1209.

[7] . For further information in this regards, please refer to answer 080 (Index:  Rules regarding temporary or permanent marriage with people of the book).

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Rules regarding temporary or permanent marriage with people of the book

Question 080: Salaams dear Shaykh. What is the ruling of the Maraji’ regarding temporary or permanent marriage with people of the book?

Answer 080: Our maraja have different opinions regarding permanent marriage with People of the Book as follows:

Imam Khomeini: As an obligatory precaution, it is impermissible to get married to People of the Book. Of course, Imam Khumayni (rah) has said in this issue (the issue of permanent marriage with non-Muslim women who are of the People of the Book) that it is an obligatory precaution, which means those who follow him can refer to the verdict of another jurist who says such a marriage is permissible and follow him instead.

Ayatollahs Golpaygani and Safi: The permissibility of marriage with People of the Book isn’t devoid of strength [this is a jurisprudential term meaning that it is permissible], but in the case of one being able to marry a Muslim woman, it is greatly makruh (abominable), as a matter of fact, in such a case, precaution should be observed.

Ayatollahs Khoei and Tabrizi: As a recommended precaution one shouldn’t permanently get married to them and some sects such as the Khawarij, Ghulat and Nawasib who consider themselves Muslims have the same ruling as kafirs and can’t be married to by Muslim women and men, neither permanently nor temporarily.

Ayatollah Noori Hamedani: Marrying them permanently is permissible according to the stronger fatwa, but precaution should be observed in not getting married to them permanently in the case of them being able to get married to a Muslim woman.

Ayatullah Zanjani: The Muslim man cannot get married to the Magi or a non-Muslim who is not of the People of the Book, neither permanently nor temporarily, and apparently, permanent or temporary marriage with Jewish or Christian women isn’t void, but it is makruh and against recommended precaution, especially if the marriage is permanent.[1]

Ayatollah Fazel Lankarani: The Muslim man cannot be permanently married to kafir women, even if they are Jewish or Christian as an obligatory precaution, nevertheless temporary marriage is permissible with Jewish and Christian women.

Ayatollah Makarem Shirazi: The Muslim man cannot get permanently married to kafir women as an obligatory precaution, but temporary marriage with People of the Book such as Christians and Jews is permissible.

Ayatollah Bahjat: The Muslim man cannot get married to other than People of the Book and Magi [from the kafirs], neither permanently, nor temporarily, and apparently, temporary marriage with Jewish and Christian women, both temporary and permanent, isn’t void although it is makruh and against recommended precaution, especially in permanent marriage.

Ayatollah Sistani: The Muslim man cannot get married to kafir women who aren’t of the People of the Book, but temporary marriage with Jewish and Christian women is permissible, and according to obligatory precaution, permanent marriage with them isn’t.[2]

He also says: For a Muslim man to marry a woman from Ahlul Kitab permanently is against the compulsory precaution in any circumstance. And his temporary marriage to a Jewish or a Christian woman is allowed, only if he is not already married to a Muslim wife. If he has a Muslim wife, temporary marriage with an Ahlul Kitab woman is not permissible without her consent; nay, even with her consent, it is not permissible, based on compulsory precaution.[3]

[1] . Tawdih al-Masa’il of the maraji’ (annotated), vol. 3, p. 468.

[2] . Tawzih al-Masael of the maraja’ (annotated by Imam Khomeini), vol. 2, pg. 468; Ibid, pg. 469; Hakim, Muhammad Saeed, Minhajul-Salehin, vol. 3, pg. 33.

[3] . The official website of the office of Sayyid Sistani (ha), rules concerning Marriage, q&a.

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Four Women Chosen as the Best above the Women of the World

Question 542: Assalam o alaikum, Who is Khair Un Nissa in Quran? Which 6 respected ladies have been mentioned in Quran? Explain about them according to their status in eyes of Allah with reference of Quran

 

Answer 542: Lady Mary (sa) is the only woman has clearly mentioned in the Holy Quran by name. “And when the angels said: O Mary! Surely Allah has chosen you and purified you and chosen you above the women of the world”. But, in other verses of the holy Quran Allah (SWT) narrated some behaviors and conditions of a few women that show scope of the human beings actions. As a result, Quran has more emphasized on the actions rather the name of individuals.

The Story of some Unique Women mentioned in the Holy Quran:

A: Lady Fatima Zahra (sa): There are verses of the holy Quran have been sent down about Lady Fatima Zahra (sa), some have only been sent down about her and others about Ahlul Bayt (pbuth) that Lady Fatima (sa) is one of them. These verses are as follows:

  1. All verses of Surah al-Kauthar have been sent down about Lady Fatima (sa), according to interpreters of the Holy Quran. They said: the word Kauthar means Lady Fatima Zahra (sa).[1]
  2. The Verse of Tathir (The verse of purification): “Allah only desires to keep away the uncleanness from you, O people of the House!”[2]
  3. The Verse of Mawadda: “That is of which Allah gives the good news to His servants, (to) those who believe and do good deeds Say: I do not ask of you any reward for it but love for my near relatives”[3]
  4. The verse of Mubahilah: “But whoever disputes with you in this matter after what has come to you of knowledge, then say: Come let us call our sons and your sons and our women and your women and our near people and your near people, then let us be earnest in prayer, and pray for the curse of Allah on the liars”[4]
  5. Verses related to sending down the holy Quran on the Night of Power: Verse 3 of Surah Dukhan and Surah al-Qadr have been sent down about Ahlul Bayt (pbuth). [5]
  6. There are other verses of the holy Quran have been sent down about Ahlul Bayt (pbuth) especially Lady Fatima (sa) that you can refer to these Books: Sharh e Ehqaq al-Haq, al-Ghadir, Aqabat al-Anwar, Ghayat al-Maram.

B: The Mother and Sister of Prophet Musa (as) and The Wife of Pharaoh: In surah al-Qasas and Taha Allah, the Most High points the story of Mother and Sister of the Prophet Musa (His mother’s name: Historians have different opinions about her name. Some of her names are: Youkhabed, Youkabed, Nakhib, Afahiyeh, Youkhbid, Youkhabil[6]), His sister and Asiya, the Wife of Pharaoh.

Surah Qasas: “And We inspired the mother of Moses, saying: Suckle him and, when thou fear for him, then cast him into the river and fear not nor grieve. Lo! We shall bring him back unto thee and shall make him (one) of Our messengers. And the family of Pharaoh took him up, that he might become for them an enemy and a sorrow, Lo! Pharaoh and Haman and their hosts were ever sinning. And the wife of Pharaoh said: (He will be) a consolation for me and for thee. Kill him not. Peradventure he may be of use to us, or we may choose him for a son. And they perceived not. And the heart of the mother of Moses became void, and she would have betrayed him if We had not fortified her heart, that she might be of the believers. And she said unto his sister: Trace him. So she observed him from afar, and they perceived not. And We had before forbidden foster-mothers for him, so she said: Shall I show you a household who will rear him for you and take care of him? So, We restored him to his mother that she might be comforted and not grieve, and that she might know that the promise of Allah is true. But most of them know not. [7]

Surah Taha: “When We revealed to your mother what was revealed. ” Saying: Put him into a chest, then cast it down into the river, then the river shall throw him on the shore; there shall take him up one who is an enemy to Me and enemy to him” And I cast down upon you love from Me, and that you might be brought up before My eyes. When your sister went and said: Shall I direct you to one who will take charge of him? So We brought you back to your mother, that her eye might be cooled and she should not grieve And you killed a man

And I have chosen you for Myself”[8]

In Surah Tahrim there is a verse in which Allah (SWT), for the believers, talks about Asiya, the Wife of the Pharaoh. “And Allah sets forth an example to those who believe: the wife of Firon when she said: My Lord! build for me a house with Thee in the garden and deliver me from Pharaoh and his doing, and deliver me from the unjust people”.[9]

C: Two Daughters of Jethro’s (The Father in Law of the Prophet Moses): In the holy Quran Allah, the Almighty also talk about two daughters of Shoaib (Jethro) as follows.

“And he went into the city at a time of unvigilance on the part of its people, so he found therein two men fighting, one being of his party and the other of his foes And he who was of his party cried out to him for help against him who was of his enemies, so Musa struck him with his fist and killed him He said: This is on account of the Shaitan’s doing Surely he is an enemy, openly leading astray. He said: My Lord! Surely I have done harm to myself, so do Thou protect me. So He protected him. He said: My Lord! Because, Thou hast bestowed a favor on me, I shall never be a backer of the guilty. And he was in the city, fearing, awaiting, when lo! he who had asked his assistance the day before was crying out to him for aid Musa said to him: You are most surely one erring manifestly. So, when he desired to seize him who was an enemy to them both, he said: O Musa! do you intend to kill me as you killed a person yesterday? You desire nothing but that you should be a tyrant in the land, and you do not desire to be of those who act aright. “And a man came running from the remotest part of the city. He said: O Musa! surely the chiefs are consulting together to slay you, therefore depart (at once); surely I am of those who wish well to you”. So he went forth therefrom, fearing, awaiting (And) he said: My Lord! deliver me from the unjust people. And when he turned his face towards Madyan, he said: Maybe my Lord will guide me in the right path. And when he came to the water of Madyan, he found on it a group of men watering) their flocks (, and he found besides them two women keeping back (their flocks). So, he watered (their sheep) for them, then went back to the shade and said: My Lord! surely I stand in need of whatever good Thou mayest send down to me. Then one of the two women came to him walking bashfully. She said: My father invites you that he may give you the reward of your having watered for us So when he came to him and gave to him the account, he said: Fear not You are secure from the unjust people. Said one of them: O my father! employ him Surely the best of those that you can employ is the strong man, the faithful one. He said: I desire to marry one of these two daughters of mine to you on condition that you should serve me for eight years But if you complete ten, it will be of your own free will And I do not wish to be hard to you If Allah please, you will find me one of the good. He said: This shall be (an agreement) between me and you Whichever of the two terms I fulfill, there shall be no wrong doing to me And Allah is a witness of what we say. So, when Musa had fulfilled the term, and he journeyed with his family, he perceived on this side of the mountain a fire. He said to his family: Wait, I have seen a fire, maybe I will bring to you from it some news or a brand of fire, so that you may warm yourselves”.[10]

Note: In the Holy Quran Allah, the Almighty sets forth an example to those who disbelieve: the wife of Noah and the wife of Lot, as follows: “They were both under two of Our righteous servants, but they acted treacherously towards them so they availed them naught against Allah, and it was said: Enter both the Fire with those who enter”[11]

Other names of women in the holy Quran: There are other names of women in the holy Quran that some of them are portrayed in a positive light, while others are condemned for their actions. Briefly, these women are as follows:

Eve (Hawwa)[12], Wives of Prophets Noah and Lot (as)[13], Daughters of Lot[14], Sarah, the Wife of Prophet Abraham (as)[15], Aziz’s wife (Zulaykha) and the ladies at that time of the Prophet Yousef (as)[16], Mother and Sister of Prophet Moses (as)[17], Wife of Prophet Moses (as), the Daughter of Shoiab (Jethro), (i.e. Safura)[18], Asiyah, the Wife of the Pharaoh[19], the Queen of Sheba (Bilqis)[20], Wife of Imran[21], Lady Mary (sa)[22], Wives of the Holy Prophet (pbuh)[23], Daughters of the Prophet[24], Khawla bint Tha’labah[25] and Wife of Abu Lahab[26].

 

Who are the best Woman according to the holy Quran and Traditions?

Lady Mary (sa): The Holy Quran has stated two choiceness for Lady Mary (sa). Absolut choiceness and being chosen above the women of the world.[27] In this verse of the holy Quran, her purification has also been emphasized. Also, Lady Mary is a sign of Allah. “And We made the son of Marium and his mother a sign, and We gave them a shelter on a lofty ground having meadows and springs (Baitul Moqaddas)”[28]

The reason why she has been considered as the sign of Allah is that she become pregnant without husband and having any relation with a man.[29]

Another reason is that she was of the obedient ones.[30] She was also Mother of Prophet Jesus (as). “and his mother was a truthful woman”[31]

Along with Asiyah, she was example to those who believe. “And Marium, the daughter of Imran, who guarded her chastity, so We breathed into her of Our inspiration and she accepted the truth of the Words of her Lord and His books, and she was of the obedient ones”[32]

What is the meaning of the word ‘Nisaa al-Alameen’ (Women of the World)? Does it mean that she has chosen above the women of the world such as women of her time or all women from the time of Adam to the present? The holy Prophet (pbuh) said to Imam Ali (as): O Ali there are four women chosen as the best above the women of the world: 1. Asiyah (the Wife of Pharaoh) bint Muzahim. 2. Mary, the daughter of Emran. 3. Khadijah bint Khuwailad. 4. Fatimah, My Daughter. But, Lady Fatimah is superior to the others. [33]

Conclusion: although, the Holy Quran does not directly name any woman except for Lady Mary (sa) who is the only woman mentioned in the Qur’an by name and chosen above the women of the world, but others’ names come from traditions and tafasir of the holy Quran. Some of the women are portrayed in a positive light, while others are condemned for their actions. There are four women, among those who are portrayed in a positive light, that have chosen above all women of the world. Three of them were above the women of their own time, while Lady Fatimah (sa) has chosen above all the women of the world for all times, according to the Holy Prophet (pbuh).

[1] . Surah al-Kauthar; Tafsir Al-Mizan, Vol. 20, Pgs. 638-643.

[2] . Surah al-Ahzab, verse 33.

[3] . Surah Shura, verse 23.

[4] . Surah Ale Emran, verse 61.

[5] . Sheikh Kuleini, Usul al-Kafi, Vol. 2, Kitab al-Hujjah, Chapter The Features of Surah al-Qadr.

[6] . Bihar al-Anwar, Vol. 13, Pg. 5, Tafsir Tabari, Vol. 1, Pg. 271; Albidayah wa al-Nihayah, Vol. 1, Pg. 276.

[7] . Surah al-Qisas, verses 7-13.

[8] . Surah Taha, verses 38-40.

[9] . Surah Tahrim, verse 11.

[10] . Surah Qisas, verse 15-29.

[11] . Surah Tahrim, verse 10.

[12] . Surah Taha, verse 117.

[13] . Surah Tahrim, verse 10.

[14] . Surah Hud, verse 79; Surah Hijr, verse 71.

[15] . Surah hud, verse 71-72.

[16] . Surah Yousef, verses 23, 51.

[17] . Surah Qasas, verse 7, 10, 12,13.

[18] . Surah Qasas, verse 26-27.

[19] . Surah Qasas, verse 9; Surah Tahrim, verse 11.

[20] . Surah Naml, verses 22-44.

[21] . Surah Ale Emran, verses 35-36.

[22] . Surah Maryam; Tahrim, verse 12; Surah Ale Emran, verses 39-42-45-47; Surah Anbiya, verse 91;

[23] . Surah Ahzab, verse 6.

[24] . Surah al-Ahzab, verse 59.

[25] . Surah Mujadilah, verse 1.

[26] . Surah al-Masadd, verses 4-5.

[27] . Surah Ale Emran, verse 42.

[28] . Surah Momenoon, verse 50.

[29] . Tafsir al-Mizan, Vol. 15, Pg. 46.

[30] . Surah Tahrim, verse 12.

[31] . Surah al-Maedah, verse 75.

[32] . Surah Tahrim, verse 12.

[33] . Bihar al-Anwar, Vol. 43, Pgs. 36-37, Wafa Publication, Beirut; Amali, Sheikh Sadouq, Pgs. 175, 554, 575, first edition, Be’that Institution, 1417 A.H.

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Completeness and Immunity of the Holy Quran to Distortion according to Shia

Question 294: As Salam O Alaikum, What are the views of classical Shia scholars like Shaykh Mufeed, Shaykh Tusi, Baqir Majlisi, Mulla Nouri Tabrisi & Al Ayyashi on the Completeness and Immunity of the Holy Quran to Distortion? Do we carry the same Qur’an as it was revealed or additions and depletions have been made to it, what are the views of the above mentioned scholars on it?? (Save the views of Shaykh Sudooq)

 

Answer 294: According to Sheikh Sadouq and Mufid (ra), the Quran that is in our hand is the holy Quran has been sent down to the Holy Prophet (pbuh) by Allah, the Almighty. Those who attribute the alternation, any addition to us (Shia) are a liar.[1]

Allamah Muhammad Hussein Tabatabai says under verse 9 of Surah Al-Hijr [«انا نحن نزلنا الذكر و انا له لحافظون»] the features which have been mentioned for the Quran such as eloquence, expressiveness, coherence and the miraculous nature of the Quranic verses entirely exist in the present Quran which we have possession of. He has concluded that this Quran is the very same Quran which was known during the Apostle of God (peace and blessing of Allah be upon him). “We have, without doubt, sent down the Message; and We will assuredly guard it (from corruption)”.[2]

We would like to draw your attention to two Shia and Sunni hadiths regarding this issue:

1- Sufyan ibn Samt narrates that he asked Imam Sadeq (as) about the differences in recitation of the Quran. He said to recite the Quran as we have been taught [and like everyone else].[3]

2- Ibn Masoud, one of the prophet’s (pbuh) companions says: “I have heard the Quran being recited from different reciters and [despite their differences] they were all similar and of the same meaning. Therefore, refrain from disputing about this issue with each other. Truly, some of the differences that can be found are like when we use different words like “هلم” “تعال”and “اقبل” with the same meaning [they all convey the same meaning].[4]
Therefore, we must say that according to most Islamic scholars, no verses have been added to the Quran nor omitted, and if sometimes some individuals from either sect believe that some alteration has occurred, it in no way affects the authenticity of the Quran in its entirety and the belief can’t be related to the school of thought as a whole.

Allamah Tabarsi (ra), the great interpreter of the holy Quran said: No verses have been added to the Quran nor omitted. In Majma al-Bayan he also said under the verse 9 of Surah Al-Hijr: Although, a group of Imamiyyah and Jama’at of Hashviyyah[5] said that the holy Quran has been altered in a way that some verses have been added or omitted, but the correct opinion of Imamiyyah is against this idea. Furthermore, Sayyid Murtadha (ra) supported the idea that no verses have been added nor omitted.[6]

But, according to Sheikh Mirza Hussain bin Muhammad Taqi bin Ali Muhammad Noori Tabarsi known as Muhaddith Noori and haji Norri, one of the Shia Muhaddith (refers to a specialist who intensely knows and narrates hadith) in 14th century, no verses of the holy Quran have been added but a few verses have been omitted before the collection of the holy Quran due to some reasons. In this regards, he wrote a book called Faslul Khitab that many Shia and Sunni scholars protested against this book. As a result, Mirza Hussain Noori severely regretted writing the book.[7]

Q: How can we prove that the Holy Quran has not been distorted and altered throughout the centuries?

A: First of all we should know that t he distortion of Religious texts and scriptures has been common among most religions and one of the main reasons new prophets were sent to people was to provide a corrective for the previous altered religions.[8]  But Islam, as the Seal of Religions, has been protected from any potential distortion and falsification.

This question can be answered in different ways depending on the individual who has posed the question. It can be answered from a Muslim perspective (using Quranic verses and traditions) and a non-Muslim one (using intellectual and logical argumentation and reasoning). Here we will answer the question from a non-Muslim perspective and won’t touch on the many Quranic verses and traditions from the infallibles that clearly prove its immunity.

First: The Quran’s Eejaz (Miracle) 

Allameh Tabatabei argues that the Quran cannot have undergone distortion due to its I’jaz (its miraculousness).  In this respect he says: “It is a historical fact that 14 centuries ago a Prophet named Muhammad arose and brought a book named the Quran that was his miracle for all times.  The Quran was revealed with certain qualities that made it significant among other books and challenged all Arabs to bring anything like it.  It is also historically certain that none of the prophet’s adversaries were able to bring a chapter, even the size of the smallest chapters, that would resemble the Quran with its special qualities.

The current Quran that we have still has those qualities like its beautiful rhythm and eloquence, the harmony of the verses, prophecies of future events, etc.  In other words this Quran has the features of the Quran that was revealed 14 centuries ago and not one person has been able to bring a chapter similar to its chapters.  This proves that it has not been distorted or falsified for if it was, it would not have maintained the same qualities.[9]

There is no doubt that if it was possible to bring even one chapter similar to the Quranic chapters the disbelievers that were contemporary with the prophet and were and are known to be the most learned in Arabic literature would have done so, because not only did the disbelievers use every single method to defeat Islam and the Prophet but the Quran itself had challenged them to do so.  This way they could defeat the prophet and deny his prophethood so much easier without going through the trouble of going to war with him.  Obviously they tried their best but it was useless, for Allah says in the Quran: “Say,” Should all humans and jinn rally to bring the like of this Qur’an, they will not bring the like of it, even if they assisted one another.”[10]

Another challenge that the Quran has made is that no contradictions can be found in the various verses of the Quran.  In this regard Allah says: “Do they not ponder about the Qur’an? Had it been from other than Allah, Surely they would have found therein so many contradictions”.[11]  There are no contradictions among the Quranic verses we read today.[12]

Also, the current Quran also has all the other qualities that the Quran had 14 centuries ago like prophets’ stories, marvelous and valuable truths, prophecies, etc.[13]

Second Reason:

This reason is made up of several premises:

1- A revealed religion is a set of beliefs and rules that are revealed to a prophet by God for the guidance of the people.

2- All religions (except for the Seal of Religions), depending on the needs of their time, have partially brought some of the beliefs and rules of the Complete Religion for the people of their time .

3- The reason for having many religions, in addition to bringing new rules from the complete religion, is so that previous distorted ones can be corrected.

4- In order for the last prophet to rise and call the people to the Seal of Religions; firstly, the last religion must be utterly comprehensive leaving out no paths that would lead one to God, and secondly, the last religion must be protected from all forms of distortion. If any of these two elements are lacked in a religion, the mind will not accept it to be the seal of religions.

In this light one can conclude that “the Seal of Religions is immune to distortion”[14], and this means that the book of this religion cannot be altered as well, because the book of a religion consists of most of its rulings and teachings and protecting a religion from distortion without protecting its book makes no sense.[15]

So till here what was proven is that the book of the Seal of Religions will be protected from change, now we will combine this fact with the two other statements (first: The Quran is the Book of Islam, second: Islam is the Seal of Religions) to conclude that the Quran has never been altered or distorted.[16]

Once we accept that Prophet Muhammad was the Seal of Prophets and that his religion was the last religion sent down to humankind until the end of the world we must admit that Allah will always protect Islam and keep it from being changed.  How can the distortion of the Quran be consistent with the fact that Islam will stay alive till the end of the world?

Third Reason:

Knowing that the Quran meant everything to Muslims throughout time and that they used it as their constitutional law and the rules by which they lived and worshipped Allah, there was no period of history wherein the Quran could have been altered without other noticing.

The Quran was the book that early Muslims would recite in their prayers, mosques, houses and wars when confronting the unbelievers to prove that Islam was the true religion to live by.  Islamic history shows that in some cases men would set teaching their brides the Quran as their “Mehr” (dowry).

Generally speaking at that time the only book which was spoken about and so many events revolved around was the Quran.  Children would learn it in the early years of their lives and anyone who intended to learn about the new religion was taught the Quran.  Therefore there was no chance for the Quran to be changed.[17]

Fourth Reason:

The Quran we have today is the same one that was compiled during the prophet’s time,[18]  and even if anyone does not accept this he must know that even those who have different opinions regarding the current order of the chapters and other detailed issues agree that not even one word was added or taken away from the Quran; because Muslims strived to memorize and learn the Quran to the extent that the social status of individuals was somewhat determined by how much Quran they knew by heart.

There were so many Muslims which memorized the Quran that history says that 400 of them died as a result of only one war which took place at the time of Abu Bakr’s reign. [19]

In another war that took place at the time of the prophet and occurred in a village not far from Medina named “Bi’r Ma’unah” history recounts that 70 Muslims who knew the Quran by heart were martyred.[20]

The Quran was not a forgotten book that lied on Muslims’ bookshelves without anyone reading and reciting it, hence it was not possible for anyone to alter it and it that case it would have been ensued by extreme opposition by the Muslim nation.

Memorizing the Quran has always been seen as a great form of worship and tradition among Muslims.  Even after the Quran was compiled, transcribed by hand in the form of a book and later on by print which lead to it being the most sold book in all Muslim countries, memorizing it still meant a lot to Muslims, an inevitable result being that memorizers of the Quran can be found in almost every city and town.

Today there are special schools in Muslim countries with different names like “Madreseto Tahfizel  Quranal Karim” or “Jameatol Quran” that have been established for the memorization of the Quran.  In some cases the teachers are small children who have just finished memorizing the Quran themselves.[21]

Reports show that approximately one million and five hundred thousand citizens of Pakistan know the Quran  by heart![22] One of the requirements to enter the Islamic University of Al-Azhar in Egypt is to have memorized the entire Quran.  After going through a test applicants must score 20 out of 40 to attend classes at Al-Azhar![23]

In brief, memorizing the Quran is a tradition established by the prophet in his ahadith.  Keeping in mind what was said, there is no possibility that the Quran could have undergone any change through the course of 14 centuries.

Fifth Reason:

There were numerous writers which the prophet had assigned to write the divine revelations that were sent down to him by Allah.  Historians have mentioned up to 43 Muslims[24] as the writers of the Quran, although Imam Ali and Zeyd Ibn Thabet would accompany the prophet more than others in this task.[25]

The question is how can a book with so many writers be altered?

Sixth:

Since the advent of Islam all of the imams have encouraged Muslims to recite, ponder and act upon the Quran at hand[26], this comes to show that it was certain it hadn’t undergone any change, especially in the first few centuries of Islam.

In the Nahjul-Balaghah we find proof for such a claim.  In sermon 133 we read: “The Book of Allah is among you. It speaks and its tongue does not falter. It is a house whose pillars do not fall down, and a power whose supporters are never routed.”[27]

In serman 176 Imam Ali says: “And know that this Qur’an is an adviser who never deceives, a leader who never misleads and a narrator who never speaks a lie.[28] No one will sit beside this Qur’an but that when he rises he will achieve one addition or one diminution-addition in his guidance or elimination in his (spiritual) blindness.”![29]

If the Quran had been changed or altered it would not make sense for the imams to invite the people to the current Quran.  If it had been altered it would not have been introduced as a light that helps distinguish between true and false or as Allah’s steady and firm rope which we all must hold on to.[30]

Taking these six arguments into consideration, no room should be left for any doubt about the Quran being immune to any form of distortion and falsification[31].

[1] . Eʿteqādātal-Emāmīya by Shaykh Saduq • Tashih al-I’tiqad by Shaykh Mufid, Vol. 1, Pg. 84, chapter 33.

[2] . [15:9]; For further information, see: Allamah Tabatabai, Tafsir Al-Mizan, vol.12, pg.104 and pg.106 and pg.138.

[3] . Muhammad ibn Yaqub Kuleini, Al-Kafi, vol.2, pg. 631, hadith 15.

[4] . Beyhaqi, Sunan Kubra, vol.2, pg.385.

[5] . Hashviyyah is a group that believe that Bani Umayyah is their Imam. They don’t consider the children of the holy Prophet (pbuh) as Imam; For further information, refer to: Sheikh Mufid, al-Ershad, Qom, Publication of Worldwide Congress of Sheikh Mufid, 1413 A.H, Vol. 2, Pg. 22; Ayatollah Sobhani, Sheikh Jaafar, Buhuth fee al-Milal wa al-Nihal, Al-Nashr al-Islami Institution, Al-Imam Al-Sadiq (as) Institution, Vol. 1, Pg. 124.

[6] . Ibid.

[7] . Al-Dariat, Vol. 16, Pg. 231.

[8] See: Payame Quran,‌ Makarem Shirazi.

[9] See: Al-Mizan, vol. 12, pp 150-155 and 157.

[10] Isra:88.

[11] Nisa:86.

[12] For further information, see: Mabaniye Kalamiye Ejtehad, Hadavi Tehrani, Mahdi, pp. 54-55.

[13] See: Translation of Al-Mizan, vol. 12, pp. 150-154.

[14] Hadavi Tehrani, Mabaniye Kalamiye Ejtehad, pg. 67.

[15] Ibid.

[16] Ibid.

[17] Tafisir Nemouneh, vol. 11, pg. 22.

[18] Of course, there are different viewpoints on the compilation of the Quran.

[19] Muntakhab Kanzul-Ummal as quoted by Al-Bayan fi Tafsiril-Quran, pg. 260.

[20] Safinatul-Bihar, vol. 1, pg. 57.

[21] In this regard, the memories and memoirs of Dr. Mohammad Hosein Tabatabai who is famous for being the child who memorized the entire Quran and earned a PhD are worth reading.

[22] Tafsir Nemouneh, vol. 11, pg.24. Of course, these statistics belong to years back and naturally, the number of those who have memorized the Quran is higher than this number in that country.

[23] Ibid, as quoted by the Encyclopedia of Farid Wujdi.

[24] Historians have recorded between 14 to 43 individuals.

[25] Zanjani, Abu Abdillah, Tarikhul-Quran, pg.24.

[26] Meaning that when one observes the sayings of the imams, they are all encouraging the Muslims to recite and ponder the verses of the Quran at hand.

[27] وَ كِتَابُ اللَّهِ بَيْنَ أَظْهُرِكُمْ نَاطِقٌ لَا يَعْيَى لِسَانُهُ وَ بَيْتٌ لَا تُهْدَمُ أَرْكَانُهُ وَ عِزٌّ لَا تُهْزَمُ أَعْوَانُه‏.

[28] اعْلَمُوا أَنَّ هَذَا الْقُرْآنَ هُوَ النَّاصِحُ الَّذِي لَا يَغُشُّ وَ الْهَادِي الَّذِي لَا يُضِلُّ .

[29] وَ مَا جَالَسَ هَذَا الْقُرْآنَ أَحَدٌ إِلَّا قَامَ عَنْهُ بِزِيَادَةٍ أَوْ نُقْصَانٍ زِيَادَةٍ فِي هُدًى وَ نُقْصَانٍ مِنْ عَمًى.

[30] See: Tafsir Nemouneh, vol. 11, pp. 24-26.

[31] . Adopted from answer 453 IQ.

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Different Types of dreams: True Dreams and False

Question 561: Salamualekum warah matul laa. Please from the view of ahlulbat(as) at which time of the day does dreams comes true. True Dreams and False? At which time are dream considered satanic. At which time are dreams have equal chance of been true or not coming to pass.
Please help.

Answer 561: Although, time has no real effect on defining our dreams as the true or false dream, but the probability of being true or false can be determined in some of the times. In this regards, there is a hadith in which mentioned that those dreams have been seen in the third time of the night are of the true dreams. Because, the angels descend during this time.[1] Also, those dreams have been seen during the time when sleeping is considered as makruh are probably counted as false dreams, especially during the time of worshipping Allah, the Almighty when a person fell asleep due to the carelessness or being faraway from Allah (SWT).

Imam Sadiq (as) said: During the time of morning, sleeping is considered as sinister. It prevents sustenance from reaching you. A similar hadith has also narrated from the holy Prophet (pbuh).[2]

The Holy Prophet (pbuh) said: Dream is of three types: Sometimes, a good news from Allah, a cause of sorrow and grief from Satan and sometimes, it is kinds of different issues we think about them during the day, and that’s why we see them in our dreams during night.[3]

Dream is divided into three divisions:

  1. Those dreams that are related to the past and desires. Most of our dreams are of this type. These kinds of dreams have no special interpretation.
  2. Confused and unknown dreams. Such dreams caused by our imagination and hallucinations. So, these kinds of dreams have also no special interpretation.
  3. Those dreams that are related to the future or give evidence of the future. These dreams are of two types: A. Definite dreams that don’t require any interpretation as they would happen in the future. B. Indefinite dreams that need to be interpreted. These kinds of dreams can be categorized as the true dreams. But, we ought not to recognize whether our dreams are of the true dreams or false. Because, a dream is an imaginary series of events that everyone experiences in his mind while he is asleep. It is still not clear enough for scientists as to how it really takes place. The Holy Quran speaks about Joseph’s dreams which came true[4] and whom God taught the science of interpreting dreams.[5]

When in prison, Yusuf interpreted the dreams of his inmates and when he was out of the prison, he interpreted the dreams of the king of Egypt. Therefore, interpreting dreams or the allegorical explanation (ta’vil)[6] of dreams, as termed by the Quran, is a reality and a science which God, the Exalted, taught Prophet Yusuf.  Daniel was also one of the prophets whom God taught the science of interpreting dreams.[7] The Quran gives examples of other divine prophets whose dreams God confirm and endorses to have been true.[8]

We come across two kinds of dreams in the narrations:

Some dreams are true and some are false.[9] The true dreams have been described and termed as “one part out of seventy parts of prophethood”[10]. This science cannot be acquired as it needs purification and cleansing of the soul, and it is given to an individual only on specific circumstances. It is for the same reason that the number of people bestowed with this ability is few and far between[11].

How to interpret our Dreams:  

Imam Musa Kadhim (as) said: dream would be come true as how it has interpreted. According to a tradition, the king of Egypt’s dream was of such confused dreams[12]. Meaning that his dream had no interpretation, but when the Prophet Josef (as) interpreted the dream it had come true. Imam Kadhim (as) also narrated a tradition: At the time of the holy Prophet, a woman saw a dream that a pillar of her house has been broken, so she goes to the Prophet and explained her dream. The Prophet interpreted: Your husband will come back home safely from journey. So, her husband come back home as the Prophet explained. She saw the same dream and the Prophet interpreted the same. So, the same thing happened again. but, she saw it for the third time but before she explained it to the Prophet she told it to another one and he said: Soon, your husband will die. When the Prophet heard the news, He said: why this man didn’t interpreted a good interpretation.[13] In other sources it is said that when the woman saw the same dream for the third time she wanted to explain it to the holy Prophet (pbuh), but He wasn’t present on that time, so she found Abu Bakr and told him about the dream. When the woman met the Prophet, He said to her: your husband will die as Abu Bakr interpreted your dream.[14]

Therefore, the important thing is to interpret our dreams good as Imam Reza (as) narrated a Qudsi hadith in which Allah, the Most High says: “I am as My servant excepts of Me, so if he thinks good of Me then he will have it, and if he thinks evil of Me then he will have it.”.[15]

[1] . Allamah Muhammad Baqir Majlesi, Hilyatul Muttaqeen, Qom, Hijrat publication, 1994, Pg. 246.

[2] . Hilyatul Muttaqeen, Pg. 170.

[3] . Biharul Anwar, Vol. 14, Pg. 441

[4] – Yusuf (Joseph): 4

[5] – Yusuf: 101

[6] – Yusuf: 101

[7] – Majlisi, Behar al-Anwar, Vol.14, p.371

[8] – Saffat: 105; Fath: 27.

[9] – Kulayni, Al-Kafi, Vol.8, p.91, Dar al-Kotub al-Islamiyah.

[10] – Saduq, Man La Yahzoruhu al-Faqih, Vol.2, p.584.

[11] . Adopted from answer 5212.

[12] . أَنَّ رُؤْيَا الْمَلِكِ كَانَتْ أَضْغَاثَ أَحْلَام

[13] . Kuleini, Muhammad bin Yaqoub, al-Kafi, editor and researcher: Ghafari, Ali Akbar, Akhoundi, Muhammad, Vol. 8, Pg. 335, 336, Dar l-Kutub al-Islamiyya, Tehran, fourth edition, 1407 A.H; Majlesi, Muhammad Baqir, Mer’atul Uqul fee Sharh e Akhbar Aal e al-Rasool, editor and researcher: Rasooli, Sayyid Hashem, Vol. 26, Pg. 491, Dar al-Kutub al-Islamiyya, Tehran, second edition, 1404 A.H.

[14] . Jazri, ibn Athir, Mubarak bin Muhammad, al-Nihayat fee Gharib al-Hadith wal Athar, Vol. 1, Pg. 314, Esmaeeliyan publications, Qom, first edition, 1988; Zamakhshari, Mahmood bin Umar, al-Faeq fee Gharib al-Hadith, editor and researcher: Shams al-Din, Ebrahim, Vol. 1, Pg. 211, Dar al-Kutub al-Elmiyyah, Beirut, first edition, 1417 A.H; ibn Mandoor, Muhammad bin Mukarram, Lisan al-Arab, editor and researcher: Mir Damadi, Jamal al-Din, Vol. 5, Pg. 328, Dar al-Fikr Li al-Tabaat wa al-Nashr wa al-Tawzee, Dar e Sader, Beirut, third edition, 1414 A.H.

[15] . Al-Kafi, Vol. 2, Pg. 72; Sheikh Hurr Ameli, Hidayat al-Ummah ila Ahkam al-Aemmah (Muntakhab al-Masael), Vol. 5, Pg. 541, Majma al-Bohuth al-Islamiyyah, Mashhad, first edition, 1412 A.H.