How to get rid of Obsessive Compulsive Disorder

Question 643: Salam un alaikum wa rahmatullahi wabarkatuh. I am 19 year old girl suffering from obsessive compulsive disorder. I keep getting weird blasphemous thoughts about my faith and beliefs.i fear excessively of losing my faith ,dying as a kafir or going against the holy prophet Muhammad saw and the holy imams as .I want to know what is the cure for this disease islamically and also I tend to keep getting back to the sins i had once left…I feel extremely uneasy at heart and feel like my heart has hardened..I feel away from Allah SWT and feeling the love of ahlulbayt decreasing in my heart…I try to pray daily …but it’s just become an excercise without any khushu. However, such is not the case always…I keep oscillating between spirituality and feeling distanced from my Deen… please help me out,it seems like I’m not making any progress in life and am getting farther away from my Deen…I don’t want to loose my Deen and wilayat of ahlulbayt ever… please guide me as to how to keep a balance between wordly and spiritual life and also help me with my OCD ,will Allah punish me for such thoughts…or is it a punishment or a test ?So, please tell me how to get rid of Obsessive Compulsive Disorder?

Answer 643: We must know that one who is serious about his relation to God and is submissive in his heart to the will of Allah, he will not be affected by any doubts concerning religious issues even if those doubts are very serious. In fact, as the Holy Prophet (S) says, the emergence of such a condition can be a sign of his sincerity and religiosity.[1] That is because only a pious and practicing individual gets concerned about his spiritual situation. Read More


Cut ties with family who constantly commit sins

Question 138: I am a Muslim who has a relative that is an admitted alcoholic. According to Ayatollah Sistani what are the laws about keeping a relationship with this relative in this state? Is it permissible to tell others that he is a medically documented alcoholic? What are my rights to him as he falls under the category of a sibling to one of my parents?

Answer 138: It is obligatory to temporarily cut ties with family who constantly commit sins and that pay no attention to what Allah (SWT), the Holy Prophet (PBUH) and the Infallible Imams (pbuth) have said. If discarding this relationship can possibly cause him to avoid committing sins. This is a type of al-amr bi-l-maʿrūf (bid what is right) wa-n-nahy ʿani-l-munkar (forbid what is bad). Otherwise, you are not allowed to do so.[1]

There is a hadith of Imam Zain al-A’bedeen (a.s) as He recommended His son Imam Baqir (as) to avoid establishing communication with those who commit sins and Islamic laws don’t make sense to them.[2]

However, he committed such sin, but try all your best to help him find the right path and leave drinking alcohol, if you can. Also, try not to abandon him and leave him in this situation where he stymied.

It is recommended to restrict your relationship with him in a way that you just say Salam to him and let him know why you make such decision.

Imam Baqir and Imam Sadiq (pbuth) said, “Maintaining good relations with the relatives (Arham) purifies the deeds, increases the wealth, prevents calamities, makes the accounting easy (on the Day of Judgment) and delays death.[3]

For further information, please read the following answer:

Index: Estrangement from people or being with them, answer 060.

[1] . Tawzih al-Masaiel of Maraja’, Vol. 2, Pg. 772, question 1058; Ibid, Vol. 1, Pg. 76.

[2] . Al-Kafi, Muhammad ibn Ya’qubal-Kulayni, Vol. 2, Pg. 376, H 7.

[3] . Usul al-Kāfī, vol. 2, pg.150 & 151.


Going for Hajj or Ziyarat of Imam Hussain or Imam Reza

Question 124: Has anyone heard that you have to go for Hajj before you go for ziyarat? Someone advised me of this and I’ve never heard it before. So, tell me sholud I Going for Hajj or Ziyarat of Imam Hussain or Imam Reza?

Answer 124: If a wajib hajj become obligatory upon you, you would have to go for Hajj, first. If you are dubious whether to go for Hajj or visit the holy shrine of the Infallibles Imams (pbuth) you are supposed to act based on the few traditions, as follows: Read More


Definition of Dua, Means and Intercession

Question 148: Sometimes when I’m looking up or finding dua’as to be said for special reasons, I get frustrated. I don’t get why shia dua’as are so different than Sunni dua’as. They aren’t including caliphates or anything, they are all just supplications to God. Like I was looking up dua’as to remove worry and anxiety. There was no common one between Sunni and Shias. The Sunni dua’as are said to be told by the Prophet (SWT) and some Shia dua’as are said to be done by the Imams (AS). Does it really matter if its a supplication just between you and Allah?

Answer 148: Dua or supplication is a relationship out of need between the servant and his lord, for worldly and otherworldly needs. Just like every other phenomenon, the answering of one’s supplication has conditions and formalities that when met and observed, will result in the answering of the dua, and in the case of the dua lacking them, or in the case of other barriers not allowing the dua to be answered that we aren’t aware of, even the best duas known for being answered quickly and certainly can be ineffective.

Means: When it comes to the meaning of ‘means’ in the holy verse “O you who believe! Fear Allah and seek means of nearness to Him” Allamah Tabatabai explains the term as such, “The reality of the means of nearness to Allah is to comply with demands of His path with knowledge and worship, pursuit of virtues and fulfillment of recommended acts. It is a sort of joining together, (i.e.) a spiritual joining which connects the slave with his master; there is no link that connects man with his Lord except the submissiveness of worship and veneration. Therefore, the means of nearness means ensuring the reality of veneration and turning the face of humility and poverty to His direction – therefore, Wasilah (means) in the above verse refers to the link that joins the servant to his Lord.

Intercession: The concept of imploring or interceding with the Prophet (SWT) or Imams (AS) or Allah’s saints is to make recourse to the high position of these great people because they are dear and near to God and if their intercession is sought, God will, for their sake, grant His servants the position of proximity.

We can’t bring the text of the duas here, but here we will only list them without mentioning their texts:

(1) The dua of Tawassul. (2) The dua of Faraj. (3) The dua of Ism A’dham. (4) The dua of Muqatil bin Suleyman from Imam Sajjad (AS). (5) A dua with the name of “Sari’ul-Ijabah” (which literally means ‘quickly answered’) by Imam Kadhim (AS) which reads, “اللهم انی اطعتک فی احب الاشیاء الیک و …”

(6) A dua from Imam Sadiq (AS); the imam (AS) says whosoever says “Ya Allah” (یا الله) ten times, will be told [by Allah (SWT)]: “Here I am! What is your wish?” (7) Imam Sadiq (AS) has been narrated saying: “Whosoever repeatedly says “Ya Rabb Ya Allah” until he runs out of breath, will be told: “Yes! What is your wish?!”

These duas have been mentioned in the book of Mafatihul-Jinan, under the title of “Quickly Answered Duas” or “Sari’ul-Ijabah Duas”.

It is said we can make dua without interceding with the Holy Prophet (SAWS) and the infallible Imams (AS) (i.e.) just between us and Allah (SWT).

How to make Dua: There are some conditions for one who wishes to make dua’a should observe, in order that Allah (SWT) will grant his\her dua as follows: things we ask God mustn’t be haram; recite salawat before and after each dua’a, we shouldn’t hurry up, so that Allah (SWT) grant our duas anytime He wants; all dua’as that are not in contrary with the Shia belief, are considered as valid.

We ought not to accept all Sunni dua’as nor to reject them. There is a rule which says those dua’as that aren’t in contrary to the Shia belief are accepted, whether or not it is narrated or not. This means, if it doesn’t include haram things and other conditions that have been mentioned above, there would be no problem to apply it.

For further information in this regards, please refer to the following answer and link:

Index: Evaluating the chain of narration of Dua Muqatil bin Sulaiman, answer 150.

Index: Reciting Dua or Dikr in any language during the Prayer, answer 579.

Index: Seeking one’s need from someone other than Allah, answer 005.

Index: Intercession and calling Imam Musa al Kadhim Bab al Hawaij, answer 159.


Spiritual and Material Beauty and the Light of Faith

Question 245: There are hadith that state that you can recognize a mumin by characteristics of his face. Are these physical characteristics or more of the metaphysical realm that only one on the same level could recognize? I have heard that praying fajr prayer on time causes a light/glow to emit from one’s face. Is this referring to the energetic attraction we feel towards others as their spirit uplifts ours?

Answer 245: According to Islam, beauty is divided into two divisions: Spiritual and material. Getting the spiritual beauty has been more emphasized by Islam, though the material beauty has also been recommended.

An important thing that should be taken into consideration is that the spiritual beauty can be accessible by spiritual affairs like prayers and the material beauty would be available by some material affairs.

The following are some recommendations our Infallibles (pbuth) have suggested us to observe:

– Imam Ali (as) has said, “The beauty of a man can be seen in his patience, because, the patience gives our soul tranquility by which our ethics and behavior would become beautiful and brilliant if it is faced with afflictions and difficulties.”[1]

– Imam Ali (as) has said, “The beauty of a believer is his\her self-restraint, virtue and piety.”[2]

– The Holy Prophet of Islam (saws) has said, “Whomever offers Salatul Tahajjod, his\her face would become brilliant in the day.”[3]

– Imam Ali (as) has said, “Night prayer (salatul tahajjod) makes the face brilliant.”[4]

– Imam Sadiq (as) has said, “The night prayer can make our face look bright.”[5]

– Imam Sadiq (as) has said, “The repetition of performing wudu, upon the last wudu is like the light (noor) upon light.”[6]

– Imam Ali (as) has said, “If you sleep less at night and worship Allah (swt) the Almighty during the night, your face would become brilliant.”[7]

– The Imam (as) has also said, “The believers brilliant face is because of the kindness that Allah (swt) has given him. If you seek Allahs (swt) goodness, you have to worship Him by doing the righteous deeds and avoiding forbidden acts.”[8]

Note: The Holy Qur’an says, “Allah is the light of the heavens and the earth. The example of His light is like a niche within which is a lamp, the lamp is within glass, the glass as if it were a pearly [white] star lit from [the oil of] a blessed olive tree, neither of the east nor of the west, whose oil would almost glow even if untouched by fire. Light upon light. Allah guides to His light to whom He wills. And Allah presents examples for the people, and Allah is knowing of all things.”[9]

There is a special light that Allah (swt) gives believers in order to become brilliant if they do the righteous deeds. This light is the light of knowledge. The method in which we can get such divine light, is to do what Allah (swt), the Almighty bids us and avoid of what Allah (swt) forbids us.[10]

When Muslims want to describe the spiritual characteristics of a believer, they say we see the light of faith in his face. According to this definition, it doesn’t matter which color your skin is, if you are white or black, red or yellow, if you act based on the above recommendations, your face would get the light of faith.

This is not physical light that we can see easily. This is the light of knowledge that anyone with any skin color can have, if given by Allah (swt), the Almighty. Anyone, even those who have the lowest level of faith, can recognize it.

As you know, Hazrat Adam and the Holy Prophet (pbuth) had tawny skin. Luqman Hakeem from Ethiopia was a black man and Imam Jawad (as) had dark-colored skin, however all people became captivated when they saw them. It’s because of the light of faith.

Let’s mention some recommendations of Practical Irfan that Imam Ali (as) has suggested us to observe:

– Imam Ali (as) explained the concept of spiritual wayfaring with such words, “The true arif is the one who has enlivened his intellect and who has mortified his desires, till the point where his coarseness has become broken and his severity has been softened. A luminous light is lit for him which illuminates the path towards God for him and under its guidance he goes forward…”[11]

– Imam Ali (as) has also said, “O’ creatures of Allah! The most of Allah is he whom Allah has given power (to act) against his passions, so that his inner side is (submerged in) grief and the outer side is covered with fear. The lamp of guidance is burning in his heart. He has provided provisions for the day that is to befall him.”[12]

For further information in this regards, please refer to the following answer:

Index: The night prayer or Salat al-Layl (Tahajjud, Night Prayer), answer 234.

Index: Whoever knows himself knows his Lord / Man Arafa Nafsahu, Faqad Arafa Rabbahu, answer 274.

Index: Making Wudu when you are going to bed, answer 032.

[1] . Tamimi Amedi, Abdul Wahed bin Muhammad, Ghurarul Hikam, Pg. 285, H. 6392, office of Tablighat publication, Qom, 1987.

[2] . Ghurarul Hikam, Pg. 269, Hadith 5862.

[3] . Toosi, Abu Jafar, Muhammad bin Hasan, Tahdhib al-Ahkam, Vol. 2, Pg. 119, Hadith 217, Darel Kutub al-Islamiyah, Tehran, fourth edition, 1407 A.H. «مَنْ صَلَّى بِاللَّيْلِ حَسُنَ وَجْهُهُ بِالنَّهَارِ».

[4] . Shaeeri, Tajuddeen, Jame’ al-Akhbar, Pg. 72, Radhi Publication, Qom, 1984.

[5] . Hurr Ameli, Muhammad bin Hasan, Wasael al-Shia, Vol. 8, Pgs. 151 – 152, Hadith 10278.

[6] . Ibn Babawayh, Muhammad bin Ali, Man la Yahdhuruhul Faqih, Vol. 1, Pg. 41, Office of Islamic Publication, Qom, second edition, 1413 A.H.

[7] . Mustadrak al-Wasael, Vol. 6, Pg. 340.

[8] . Ghurarul Hikam, Pg. 346.

[9] . Surah Noor, verse 35.

[10] . Tafseer al-Mizan, Vol. 15, Pg. 168.

[11] . Nahjul Balagha, Sermon 210.

[12] . Nahjul Balagha, Sermon 86.


Greeting with Salam is mustahab responding to it is wajib

Question 062: Why shouldn’t we greet fellow Muslims with Salam on Ashura day? Is it a cultural tradition or there’s an Islamic justification to this?

Answer 062: There is a tradition narrated from Ali bin Ibrahim from his father from al-Nawfeli from al-Sakooni, from Imam Sadiq (as) that the Holy Prophet (pbuh) says: Greeting with Salam (peace) is recommended and voluntary, but responding to it is obligatory.[1] The Prophet (s) also says: Do not give answer to one who doesn’t initiate saying Salaam before his speech.[2]

Arabic version of this hadith is as follows:

السَّلَامُ تَطَوُّعٌ وَ الرَّدُّ فَرِيضَةٌ.

  1. Greeting is one of the desirable acts that have been recommended. It is not makrooh (abominable) to greet someone from this perspective. However, according to some religious authorities (maraje’), if not doing an action such as shaking hands is considered in common view as a way of mourning and expressing grief, it is better not to do it.[3]
  2. Imam Baqir (as) was asked about how we should console each other on the Day of Ashura? The Imam answered: Say: May God increase our rewards as a result of what has befallen us through Hussein’s sufferings. May God make both you and us men who seek vengeance for him together with his great successor (wali), the Imam, the Mahdi from the family of Muhammad (a).[4]

The Arabic version of this recommendation:

“أعظَمَ اللهُ اجورَنابمُصابِنابِالحُسَینِ،وَجَعَلَناوایّاکُم مِنَ الطّالِبینَ بِثارِهِ مَع وَلیّهِ الامامِ المَهدیِّ مِن آلِ مُحَمَّدٍ”

  1. The word ‘Salaam’ has been mentioned 22 times and the word ‘Assalam’ 7 times in the holy Quran. Some of the verses in which the word has been mentioned are as follows:

– When they entered into his presence, they said,” Peace!”” Peace!” He answered,”[5]

– Certainly Our messengers came to Abraham with the good news, and said,” Peace!”” Peace!” He replied.[6]

– Peace is to me the day I was born, and the day I die, and the day I am raised alive.”[7]

For further information in this regards, please refer to the following answer:

Index: Ways to Greet in Islam with Muslims and Non-Mahram, answer 369.

Index:  Lamentation: Normal mourning for Imam Hussain (as), answer 049.

[1] . Kulainy, Muhammad bin Yaqoub, al-Kafi, Vol. 2, Pg. 644, H. 1.

[2] . Ibid, H. 2.

[3] . Tabrizi, Jawad, New Isteftaat, vol.1, p. 454, Qom, first edition (date and place of publication not known).

[4] . Tusi, Muhammad bin al-Hasan, Mesbah al-Mujtahid wa Selah al-Muta’abbed, p. 772, Fiqh al-Shi’ah, Beirut, first edition, 1411 A.H.

[5] . Surah adh-dhariyat, verse 25.

[6] . Surah Hood, verse 69.

[7] . Surah Mariam, verse 33.


Getting Married on Wednesday / Praised or Condemned Days

Question 077: Asalamu Alaikum. Is getting married on Wednesday allowed in Islam? I read something that said it is makrooh to have sex or approach wives on Wednesday. Is that an authenticated hadith? Please let me know, as soon as possible. Thank you.
Answer 077: There is a tradition narrated from Imam Ali (as) in which certain days of the week have been praised while other days have been condemned. These are: Saturday is the day of beguilement and deceit, Sunday is good day for constructing, planting and wedding, Monday is the day of travel and business, Tuesday is the day of war and bloodshed, Wednesday is a sinister day, Thursday is the day of visiting the ruler and getting needs fulfilled and Friday is a good day of proposal and marriage. [1] Read More


Whoever knows himself knows his Lord / Man Arafa Nafsahu, Faqad Arafa Rabbahu

Question 274: Salam, “Man Arafa Nafsahu, Faqad Arafa Rabbahu” One who truely knows himself has already come to know Allah. Could you please eleborate further on that? How can one know Allah if he recognizes himself? What does that mean? What is the “self” (nafsu) which makes us recognize God? Does this mean that if we recognize the true purpose of our existance in this world we have recognised God i.e True existance belings to Him because He is independant and Needless and He alone is worthy of being worshiped. Everything belongs to Him and under his control (InaliAllah wa ina ilayhe rajaoon)?

Answer 274: The Holy Prophet (PBUH) has said: “Whoever knows himself knows his Lord.[1]

The Arabic version of this hadith is as follows:

«قَالَ النَّبِیُّ(ص) مَنْ عَرَفَ نَفْسَهُ فَقَدْ عَرَفَ رَبَّهُ ثُمَّ عَلَیْکَ مِنَ الْعِلْمِ بِمَا لَا یَصِحُّ الْعَمَلُ إِلَّا بِهِ وَ هُوَ الْإِخْلَاص.  وَ قَالَ عَلِیٌّ (ع) اطْلُبُوا الْعِلْمَ وَ لَوْ بِالصِّینِ وَ هُوَ عِلْمُ مَعْرِفَةِ النَّفْسِ وَ فِیهِ مَعْرِفَةُ الرَّبِّ عَزَّ وَ جَلَّ.»

The following are some different interpretations regarding this noble hadith.

  1. This hadith refers to the Argument of Design. This means that if one discovers wonders of his spirit, soul and body and detects the secrets and mysteries of the complex system of the creation then a way of knowing Allah (SWT) would be opened for him to know Allah.
  2. The hadith refers to the Argument of Necessity and Contingency, meaning that if we pay attention on ourselves we would definitely realize that all parts of our body -such as knowledge, power, ability, consciousness, health and etc. are dependent on Allah, the Almighty. Therefore, considering the previous mentioned issue, if we know ourselves we would know Allah, the Almighty because it is impossible to imagine a dependent creature without an independent creator (i.e. Allah, the Almighty).
  3. This hadith can refer to the argument of Nature (fitrat). This means that if we deeply discover our spirit, soul and heart the Divine and Tawhidi Light which is in our nature (Fitrat) would be appeared. In other words, we will reach to the level of knowledge that we can know Allah by knowing ourselves even without considering any reason and argument.
  4. According to some scholars, since knowing soul is impossible knowing Allah is impossible too. According to them, there are some verses of the holy Quran that improve their opinion. 1) “And they ask you about the soul Say: The soul is one of the commands of my Lord, and you are not given aught of knowledge but a little”[2] 2) “So when I have made him complete and breathed into him of My spirit, fall down making obeisance to him”[3]. Therefore, when it is impossible to know the soul that is created by Allah, the Almighty then how is it possible to know Him, especially when Allah has said “you are not given aught of knowledge but a little”.
  5. According to most of scholars, since the human beings have been created by Allah and breathed into them of His spirit, then knowing human being’s spirit require knowing Allah, the Almighty.[4] In this regards Imam Sadiq (as) has said: “Servitude is a gem whose core is Lordship [rubūbiyyat]. Whatever is lost of servitude is found in the Lordship, and whatever is hidden of Lordship is obtained by servitude.” [5]
  6. The other meaning we can take from this hadith is that the human being’s spirit is as the same as its creator, so recognizing Allah’s attributes and names can be possible through recognizing the spirit affairs such as essence, attributes and etc. as Imam Ali (as) has said: “He is with everything but not in nearness. He is different from everything but not in separation.”[6] In other words, perceiving this issue that Allah (SWT) is present in everything can be obtained through self-knowledge.

The Arabic version of this saying:

مَعَ کُلِّ شَیْ‏ءٍ لَا بِمُقَارَنَةٍ وَ غَیْرُ کُلِّ شَیْ‏ءٍ لَا بِمُزَایَلةٍ

There are three ways for acquiring knowledge of Allah (awj). In other words, the intellectual or gnostic journey of the philosopher or the spiritual wayfarer [respectively] could fall under one of three categories:

  1. The traveller (salik), the path (maslak), and the goal (maslk ‘ilayh) are distinct; such as if one reaches the conclusion [that Allah (awj) exists] by observing and contemplating the order and harmony of the universe, by realizing that all things are needy and so there must be something needless they depend on, hence the Originator. Some Qur`anic verses encourage people to take up this method.[7]
  2. The traveller and the path are one and the same; such as if one contemplates the world within himself, addressing questions such as, “Who am I?”; “Where am I from?”; “Why aren’t my inclinations, my allegiances under my control?”; “Why can I not tame my wild mind so as to control what memories it recalls?”

Imam ‘Ali b. Abi Talib (ع) alludes to this method in the following words: “I came to know Allah by observing the strong wills that trembled, the difficult entanglements that were disentangled, and the decisions that were crushed.”[8] In another instance he says, “Whoever comprehends himself has indeed comprehended his Lord.”[9]

  1. The path and the goal are one and the same. That is, the traveller—the philosopher or the spiritual wayfarer—by contemplating the destination discovers the object of his desire (maqsud). This is the most profound way of understanding, for it transcends the levels of extroversive and introversive journeys, thereby realizing, through contemplating the Absolute Witness, that Allah (awj) is the Absolute Witness.

The Quran states:

“Is it not sufficient that your Lord is witness to all things?”[10]

First, He is witnessed and comprehended, and then [in His light] all other things, for He is the Light of the Heavens and the Earth. The Essence of Unicity [i.e. Allah (awj)] is the clearest witness to and proof of Himself and as such, renders unnecessary any intermediary for comprehension of Him.[11]

So it is that in addressing His messenger He says,

“You were certainly oblivious of this. We have removed your veil from you, and so your sight is acute today.”[12]

The veil is removed from the individual, not from the reality or from Allah (awj).

In the Supplication of ‘Arafah, Imam Husayn b. ‘Ali (ع) deals with this third method. He says, “O Allah!  Do others possess a light that You lack so that they must shed light upon You? When have You been absent so as to be needy of proof? When have You ever been distant so that Your effects and creatures should move us close to You?”[13]

The same theme resonates in the following couplet: “You have never distanced Yourself so that I should seek Your presence. You have never been hidden so that I should make You manifest.”

And again in the words of Imam Husayn b. ‘Ali (ع), “Blind be the eye that does not behold You … It is You whom I beseech in seeking union with You, and it is Your own existence that I seek as proof for Your existence.” In this phrase, it is expressed that for the spiritual wayfarer, Allah (awj) is more manifest than the sky, the earth, the leaves of trees, etc.

Imam Ja’far b. Muhammad as-Sadiq (ع) alludes to this point in the following words: “When someone is present and manifest, we first know him through his self, then we get to know his attributes. But in the case of something absent, knowledge of its attributes precedes knowledge of its essence … Just as in the case of Yusuf’s brother, they studied Yusuf himself and recognized it was him. They asked him, ‘Are you really Yusuf?’ They did not formulate their question the other way around[14] (14); meaning, they reflected on the qualities of the person whom they were confronted with and realized that he was Yusuf. They did not ask others to identify Yusuf for them.”[15]

Based on the aforementioned explanations, it has been concluded that contingent existents are realities whose existence is nothing but their relation to the Necessary Existent. Otherwise, they would be needless in their essences which would in turn mean that they would be necessary by their essences, which is obviously false.

Thus, they are in their entire existence dependent on the Necessary Essence and it is impossible to view the relation [i.e. the creature, for as previously mentioned the contingent existent is nothing but that relation] without the object to which it is related (marbut ‘ilayh). That is, comprehending the effect independent of its cause is impossible. Thus, the comprehension of everything, even purely material existents, is concomitant with comprehending the Necessary Existent.

For further information in this regards, please refer to the following answer:

Index: Estrangement from people comes about as a result for knowing them too well, answer 060.

[1] . Allamah Majlesi, Bihar al-Anwar, Vol. 2, Pg. 32, Al-Wafa Institution, Beirut, 1404 A.H.

[2] . Surah Asra, verse 85.

[3] . Surah al-Hijr, verse 29.

[4] . Bihar al-Anwar, Vol. 57, Pg. 324.

[5] . YazdanPanah, Yadullah, Mabani wa Usul Erfan Nazari (the principle and fundamental of theoretical Mysticism), Pg. 67, Imam Khomeini Institution, Qom, first edition.

[6] Nahj al-Balaghah, Vol. 1.

[7] Surat al-Baqarah (2), Verse 164:

} إِنَّ فِي خَلْقِ السَّمٌوَاتِ وَالأَرْضِ وَاخْتِلاَفِ اللَّيلِ وَالنَّهَارِ وَالْفُلْكِ الَّتِي تَجْرِي فِي الْبَحْرِ بِمَا يَنْفَعُ النَّاسَ وَمَا أَنْزَلَ اللٌّهُ مِنَ السَّمَآءِ مِنْ مَاءٍ فَأَحْـيَا بِهِ الأَرْضَ بَعْدَ مَوْتِهَا وَبَثَّ فِيهَا مِنْ كُلِّ دَآبَّةٍ وَتَصْرِيفِ الرِّيَاحِ وَالسَّحَابِ الْمُسَخَّرِ بَيْنَ السَّمَآءِ وَالأَرْضِ لآيَاتٍ لِقَوْمٍ يَعْقِلُون{

[8] Nahj al-Balaghah, Short Saying 250:

عَرَفْتُ اللٌّهَ سُبْحَانَهُ بِفَسَخِ الْعَزَائِمِ وَحِلِّ الْعُقُودِ.

[9] Jawahir al-Saniyyah, pg. 116:

مَنْ عَرَفَ نَفْسَهُ فَقَدْ عَرَفَ رَبَّهُ.

[10] Surat al-Fussilat (41), Verse 53:

} أَوَلَـمْ يَكْفِ بِرَبِّكَ أَنَّهُ عَلـى كُلِّ شَيءٍ شَهِيدٌ {

[11] Surat Ibrahim (14), Verse 10:

} قَالَتْ رُسُلُهُمْ أَفِي اللٌّهِ شَكٌّ فَاطِرِ السَّمٌوَاتِ وَالأَرْضِ {

[12] Surat Qaf (50), Verse 22:

} لَقَدْ كُنْتَ فِي غَفْلَةٍ مِنْ هٌذَا فَكَشَفْنَا عَنْكَ غِطَاءَكَ فَبَصَرُكَ الْيَوْمَ حَدِيدٌ {

[13] Bihar al-Anwar, vol. 95 pg. 226; also Mafatih al-Jinan:

أَيَكُونُ لِغَيْرِكَ مِنَ الظُّهُورِ مَا لَيسَ لَكَ حَتَّى يَكُونَ هُوَ الْمُظْهِرَ لَكَ؟ مَتَى غِبْتَ حَـتَّى تَحْتَاجَ إِلـى دَلِيلٍ يدُلُّ عَلَيْكَ؟ وَمَتَى بَعُدْتَ حَتَّى تَكُونَ الآثَارَ هِيَ الَّتِي تُوصِلُ إِلَيكَ؟

[14] It must be pointed out that in Farsi and ‘Arabic in asking if the person being addressed is the same one the former had heard about or known previously, he can put the question forth in two ways. He can say, in the case of ‘Arabic, a anta fuln (lit. Are you …?) or a fuln ant (lit. Is… you?). The latter case is not used in English. Therefore, the reasoning forwarded in the text should be understood in the context of the ‘Arabic language. (Tr.)

[15] Tuhaf al-’Uqul, pg. 327:

إِنَّ مَعْرِفَةَ عَيْنِ الشَّاهِدِ قَبْلَ صِفَتِهِ وَمَعْرِفَةَ صِفَةِ الْغَائِبِ قَبْلَ عَيْنِهِ. قِيلَ: وَكَيْفَ نَعْرِفُ عَيْنَ الشَّاهِدِ قَبْلَ صِفَتِهِ؟ قَالَ (ع): تَعْرِفُهُ وَتَعْلَمُ عِلْمَهُ وَتَعْرِفُ نَفْسَكَ بِهِ وَلاَ تَعْرِفُ نَفْسَكَ بِنَفْسِكَ مِنْ نَفْسِكَ. وَتَعْلَمُ أَنَّ مَا فِيهِ لَهُ وَبِهِ كَمَا قَالُوا لِيُوْسُفَ: }إِنَّكَ لأَنْتَ يُوسُفَ قَالَ أَنَا يُوسُفُ وَهٌذَا أَخِي{ فَعَرَفُوهُ بِهِ وَلَمْ يَعْرِفُوهُ بِغَيرِهِ.


Permissibility of doing Matam for those passed away

Question 051: According to the hadith in the attached meme, from how I understand it, a person was killed and the Prophet Muhammad (saws) saw women doing matam due to the person being killed and he said for them to stop doing matam and only ghum and crying are accepted. So, is matam really allowed?

Rough translation of the attached meme, “One time the Prophet (saws) was passing from near Sham and saw women doing matam on a killed person. The Prophet (saws) called the owner of that qabila and asked him, why have you not told them that they cant do this; only weep and ghum a lot. Go and tell them to stop.”

Answer 051: There are many traditions narrated from our Infallibles (pbuth) in which we are allowed to do matam. Like what has been mentioned in Dua Abu Hamza Thumali.[1]

Given the supposition made in your questions, this Hadith is narrated from Imam Ali (A.S) not the Holy Prophet (PBUH). The following is the hadith I have translated it:

The tribe of Hamdan was one of the three tribes having the largest number of combatants in the army of Hadrat Ali (as). In one of the encounters in Siffin, members of this tribe, being on the right flank, had shown their unique firmness especially eight hundred from among their youth who remained steadfast till their last breath. One hundred and eighty of them were martyred and wounded; eleven among those who attained martyrdom were commanders.

When the Imam (as) was passing from Hamdan, He asked why they are mourning? Nasr replied: they are mourning for those of their family killed in Siffin Battle. Imam (as) has said, “I witness (and guarantee) that every one of them who were killed, were very patient and his Shahada (martyrdom) is accepted”. Then. Imam Ali (as) was passing from Sham (Syria) and heard some women mourning loudly. Harb Bin Syurahbil approached Imam Ali (as). The Imam has said to him: “Do your wives overcome to you? You cannot prevent them from mourning? Harb replied, “O Amir al-Momenin, if it was one, two or three persons we could do so, but one hundred and eighty of this tribe were martyred.” Imam Ali (as) said to him, “May Allah bless your martyrs.”[2]

The Arabic version of this hadith is as follows:

نصر عن عمر قال حدثني عبد الله بن عاصم الفائشي قال لما مر علي بالثوريين يعني ثور همدان سمع البكاء فقال ما هذه الأصوات قيل هذا البكاء على من قتل بصفين فقال أما إني أشهد لمن قتل منهم صابرا محتسبا بالشهادة ثم مر بالفائشيين فسمع الأصوات فقال مثل ذلك ثم مر بالشباميين فسمع رنة شديدة و صوتا مرتفعا عاليا فخرج إليه حرب بن شرحبيل الشبامي فقال علي أ يغلبكم نساؤكم أ لا تنهونهن عن هذا الصياح و الرنين قال يا أمير المؤمنين لو كانت دارا أو دارين أو ثلاثا قدرنا على ذلك و لكن من هذا الحي ثمانون و مائة قتيل فليس من دار إلا و فيها بكاء

The following verses of the Holy Qur’an tell us there is no problem to do matam for those who have passed away or have been killed.

In the Holy Qur’an Allah (SWT) says: And he turned away from them, and said, “Alas! My grief is great for Yusuf!” And his eyes turned white due to weeping [and he kept his anger within Himself.” They said, “By Allah! You will go on remembering Joseph until you wreck your health or perish.” He said, “I complain of my anguish and grief only to Allah. I know from Allah what you do not know.”[3] Thus, according to the Holy Qur’an, there is no problem to do matam.

For further information regarding other traditions in which such mourning is considered as makruh, please refer to:

– Mustadrak al-Wasael wa Mustanbit al-Masael Vol. 2, Chapter Mourning, Pgs. 456-457 & ….

Index: Mourning for Imam Hussain (as) while you are grieving, answer 047.

[1] . Mafatih al-Jinan, Dua Abu Hamza Thumali.

[2] . Biharul Anwar, Vol. 79, Pg, 89, Chapter 16.

[3] . Surah Yousef, verses 84-85 &86.


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.