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Quran says: Every Soul Shall Taste Death

Question 461: Salamualekum. Please, what is the Ahlul bayt view on the fact that every soul shall taste death?

Answer 461: In the Holy Quran Allah (SWT) says: “Every soul shall taste death. Then you shall be brought back to Us”.[1] According to the Holy Quran and traditions, before the judgment day, all of creatures will die. The holy Quran says: “And the trumpet shall be blown, so all those who are in the heavens and those who are in the earth shall swoon, except those who Allah pleases.”[2]

At first, this verse says that all those who are in skies and earth will die including all of the angels, and then there are some exceptions. So, we realize by this verse that some creatures will not die at sound of the trumpet. Who are they? There is a talk among commentators; some groups believe that there is a group of great angles such as: Gabriel, Michael, Israfil and Israel.

In another narration when the Holy Prophet Mohammad (s) recites this verse, people asked him who the exceptions are. He answered: Gabriel, Israfil and the angel of death and when all spirits was taken, they will die by order of Allah.[3] Another narration adds the carriers of Allah’s throne besides these angels[4].

In any case, by these narrations[5] and others that said: When the time of first horn comes, Israfil will blow on the trumpet and all creatures that have a soul will die except Israfil who will die later by Allah`s order.[6] And also by some verses like: “All things will die except His face,”[7] It is generally said that all things will die except Allah’s face. We can use this verse to show that this rest group will eventually die as there is not any creatures that will remain alive in any part of the world, except Almighty Allah.

How do angels die? It must be said that what we call death (the spirit leaving the body and the material world) does not have any meaning for angels because they do not have bodies for their soul to leave. For this, there are some possibilities about what the essence of their death is:

The first possibility means death by breaking the relationship between their soul and their mithali existence .[8] The second possibility means, ending their continuous activities and losing their perceptual ability.

Therefore, every soul shall taste death, and you will indeed be paid your full rewards on the Day of Resurrection. Whoever is delivered from the Fire and admitted to paradise has certainly succeeded. The life of this world is nothing but the wares of delusion.[9] Everyone on it must pass away, and yet lasting is the Face of your Lord, majestic and munificent.[10]

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

Index: Satan Taste Death / Every Soul Must Taste of Death, answer 217.

(https://www.facebook.com/groups/AskShia/permalink/596059397212038/)

Index: Delaying Death and Called before its Time, answer 505.

(https://www.facebook.com/Ask-Shia-1593139984261577/?ref=bookmarks)

[1] . Surah al—Ankaboot, verse 57.

[2] . Zumar (the companies) verse 68

[3] . Bihar al Anvar, volume 79, page 184

[4] . Ibid, volume 6, page 329

[5]. Ibid, volume 6, page329

[6]. Ibid, volume 6, page 324

[7]. Qasas, verse 88

[8]. Refer to Tafsir Namoneh volume 19 page 541

[9] . Surah Aal Emran, verse 185.

[10] . Surah al-Rahman, verses 26-27.

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Satan Taste Death / Every Soul Must Taste of Death

Question 217: Assalamu aleykum as it written or said innalillahi Wainnailyhi Rajiun. Shall Satan taste death as the rest of the creation will?

Answer 217: In the Holy Qur’an Allah (swt) says, “And certainly we created you, then we fashioned you, then we said to the angels, “Prostrate to Adam.” So they did prostrate, except Iblis; he was not of those who prostrated. He said, “What hindered you so that you did not prostrate when I commanded you?” He said, “I am better than he: Thou hast created me of fire, while him thou didst create of dust.” He said, “Then get forth from this (state), for it does not befit you to behave proudly therein. Go forth, therefore, surely you are of the abject ones.” Satan said, “Respite me until the day when they are raised up.”[1]

Allah (swt), the Almighty says: “So surely you are of the respited ones.” “Till the period of the time made known.”[2]

In some traditions there have been mentioned different interpretations regarding “The Time Made Known” as follows:

Some say, it means when this universe has ended and there will be no taklif (duty) for the human being. All creatures will be died on that day and Allah (swt) will be the only one who is the Ever living who dies not. In this regards, the Holy Qur’an says, “Everything is perishable but He.”[3]

Allama Tabatabaei said: the meaning of “The Time Made Known” is not the Day of Judgment nor the end of the universe when there is no duty. It is during the time when the universe still exist and everyone has Taklif.[4]

According to Tafseer al-Qummi, when Imam Sadiq (as) was asked by Muhammad bin Younes that “What is the interpretation of this following verse of the Holy Qur’an, “So surely you are of the respited ones; Till the period of the time made known?” The Imam (as) replied: “The Satan will be killed by the Holy Prophet (pbuh) on the stone of Baitul-muqaddas at the time made known.”[5]

In Tafseer Ayyashi it is mentioned that the Imam of the time (ajtf) will kill the Satan.[6]

Therefore, the Satan will be killed by the Holy Prophet (pbuh) or the Imam of the Time (ajtf) during the Rajah time, according to the previous mentioned traditions.[7] It is also said in the Holy Qur’an that “Every soul must taste of death then to us you shall be brought back.”[8]

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

Index:  Satans are chained during the Holy Month of Ramadan, answer 061.

Index: Quran says: Every Soul Shall Taste Death, answer 461.

[1] . Surah Aa’raf, verses 11-14.

[2] . Surah Hijr, verses 37-38; Tafseer Nemooneh, Vol. 6, Pg. 109.

[3] . Surah Qasas, verse 88.

[4] . Tafseer al-Mizan, Vol. 12, Pg. 258.

[5] . Tafseer al-Qummi, Vol. 1, Pg. 349.

[6] . Al-Borhan, Vol. 2, Pg. 343, Hadith 7; Ayyashi, Vol. 2, Pg. 242, H 14.

[7] . Rajah literally means ‘to return’, and in Islamic terms it refers to the return of certain people from the dead. These people may consist of dedicated believers and mushrik (polytheists) alike. It has been narrated that after the reappearance of the Twelfth Imam (ajtf) and the establishment his global Islamic government, prior to the Day of Judgment, certain individuals will be raised from their graves and brought back to this world.

[8] . Surah Al-‘Ankabut, verse 57; Surah Namibian verse 35; Surah Ale-Iran, verse 185. Therefore, the Satan will die.

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Usul al-Din and Furu al-Din in Islam

Question 223: Dear Shaykh, would you know when in time the five usul al-din were formalized? When I read the ahadith of the Imams on beliefs or read the reports where the disciples of the Imams discuss or ask the Imams for the constituents of sound belief or present their beliefs to the Imams, I have yet to see a neat five-fold categorization!

Then, I wonder when and how the furu’ al-din became ten in number?! The furu’ al-din refers to the acts – fiqh which are so many in number!

I wonder what happened! I’ll be very grateful for any suggestions. Thank you!

Answer 223: Usul al-Din (Principles of Religion) is a theological term and the set of beliefs that formalize the basis of Islamic religion, and by believing in them we are considered as Muslim, according to scholars. Read More

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Physiological Motivation in Quran / Kinds of Motivations

Question 606: Can you please mention some verses of the holy Quran in which mentioned about physiological motivations?

Answer 606: Motivation is the reason for people’s actions, desires, and needs. Motivation is also one’s direction to behavior, or what causes a person to want to repeat a behavior. A motive is what prompts the person to act in a certain way, or at least develop an inclination for specific behavior.

Emotions are complex. According to some theories, they are states of feeling that result in physical and psychological changes that influence our behavior. The physiology of emotion is closely linked to arousal of the nervous system with various states and strengths of arousal relating, apparently, to particular emotions. Emotion is also linked to behavioral tendency.

Motivations are divided into two different divisions, according to new psychologists.

  1. Physiological Motivation. 2. Psychological Motivation.

Those motivations that are natural and related to the physiologic needs for our body can guide a person’s behavior toward the way that provide physiologic needs for body.

Psychological motivations can be attained through learning for a person during his social growth.

The followings are some verses of the holy Quran in which Allah (swt) provide these physiological motivations for the human beings in order to be guided on the right path. Some of them are related to those motivations that keep their nature safe and some are related to breathing motivations.

A: Motivations for Keeping Nature safe: Those verses in which mentioned some motivations that keep our nature safe are as follows:

  1. “He said: Our Lord is He Who gave to everything its creation, then guided it to its goal”[1]
  2. “Glorify the Name of your Lord, the Most High; Who creates, then makes complete; And Who makes (things) according to a measure, then guides them to their goal.[2]
  3. “And the earth We have spread it forth and made in it firm mountains and caused to grow in it of every suitable thing”.[3]
  4. “…and Who created everything, then ordained for it a measure”.[4]
  5. “…And there is a measure with Him of everything”.[5]
  6. “Surely We have created everything according to a measure”.[6]
  7. ” So We said: O Adam! This is an enemy to you and to your wife; therefore let him not drive you both forth from the garden so that you should be unhappy”.[7]
  8. Allah points to some motivations like cold, heat, fatigue: And Allah has given you a place to abide in your houses, and He has given you tents of the skins of cattle which you find light to carry on the day of your march and on the day of your halting and of their wool and their fur and their hair (He has given you) household stuff and a provision for a time.[8]
  9. If we tolerate thirst, fatigue or hunger in Allah’s Way: “It did not beseem the people of Medina and those round about them of the Dwellers of the Desert to remain behind the Messenger of Allah, nor should they desire (anything) for themselves in preference to him This is because there afflicts them not thirst or fatigue or hunger in Allah’s Way, nor do they tread a path which enrages the unbelievers, nor do they attain from the enemy what they attain, but a good work is written down to them on account of it Surely Allah does not waste the reward of the doers of good”[9]
  10. And his hosts of the Jinn and the men and the birds were gathered to him, and they were formed into groups; Until when they came to the Valley of the Ants, one of the ants said: O Ants! enter your houses, (that) Sulaiman and his hosts may not crush you while they do not know.[10]
  11. And We will most certainly try you with somewhat of fear and hunger and loss of property and lives and fruits And give good news to the patient.[11]
  12. ” And Allah sets forth a parable: (Consider) a town safe and secure to which its means of subsistence come in abundance from every quarter; but it became ungrateful for Allah’s favors, therefore Allah made it to taste the utmost degree of hunger and fear because of what they wrought”.[12]
  13. So let them serve the Lord of this House; Who feeds them against hunger and gives them security against fear.[13]
  14. And reward them, because they were patient, with garden and silk; Reclining therein on raised couches They shall find therein neither (the severe heat of) the sun nor intense cold.[14]
  15. And they shall say: (All) praise is due to Allah, Who has made grief to depart from us Most surely our Lord is Forgiving, Multiplier of rewards.[15]
  16. Toil shall not afflict them (those who are in the Heaven) in it, nor shall they be ever ejected from it.[16]
  17. And one of His signs is your sleeping and your seeking of His grace by night and) by (day Most surely there are signs in this for a people who would hear.[17]
  18. He it is Who made for you the night that you might rest in it, and the day giving light Most surely there are signs in it for a people who would hear.[18]
  19. Allah is He Who made for you the night that you may rest therein and the day to see Most surely Allah is Gracious to men, but most men do not give thanks.[19]
  20. And We made your sleep to be rest (to you).[20]
  21. And He it is Who made the night a covering for you, and the sleep a rest, and He made the day to rise up again.[21]
  22. And He it is Who takes your souls at night (in sleep), and He knows what you acquire in the day, then He raises you up therein that an appointed term may be fulfilled Then to Him is your return, then He will inform you of what you were doing.[22]
  23. When He caused calm to fall on you as a security from Him and sent down upon you water from the cloud that He might thereby purify you, and take away from you the uncleanness of the Shaitan, and that He might fortify your hearts and steady (your) footsteps thereby. [23]

B: Breathing Motivation:

  1. And a sign to them is that We bear their offspring in the laden ship; And We have created for them the like of it what they will ride on; And if We please, We can drown them, then there shall be no succorer for them, nor shall they be rescued.[24]
  2. He it is Who makes you travel by land and sea Until when you are in the ships, and they sail on with them in a pleasant breeze, and they rejoice, a violent wind overtakes them and the billows surge in on them from all sides, and they become certain that they are encompassed about, they pray to Allah, being sincere to Him in obedience: If Thou dost deliver us from this, we will most certainly be of the grateful ones.[25]
  3. So each We punished for his sin Of them was he on whom We sent down a violent storm, and of them was he whom the rumbling overtook, and of them was he whom We made to be swallowed up by the earth, and of them was he whom We drowned And it did not beseem Allah that He should be unjust to them, but they were unjust to their own souls.[26]
  4. Therefore (for) whomsoever Allah intends that He would guide him right, He expands his breast for Islam And (for) whomsoever He intends that He should cause him err, He makes his breast strait and narrow as though he were ascending upwards.[27]
  5. And the morning when it brightens.[28]

In the Holy Quran Allah, the Almighty mention two different motivations that are necessary for surviving the human beings.

A: Sexual Motivation:

  1. “O you men! surely We have created you of a male and a female, and made you tribes and families that you may know each other Surely the most honorable of you with Allah is the one among you most careful (of his duty) Surely Allah is Knowing, Aware”.[29]
  2. “O people! be careful of (your duty to) your Lord, Who created you from a single being and created its mate of the same (kind) and spread from these two, many men and women And be careful of (your duty to) Allah, by Whom you demand one of another (your rights), and (to) the ties of relationship Surely Allah ever watches over you”.[30]
  3. “And Allah has made wives for you from among yourselves (to rest in them), and has given you sons and grandchildren from your wives, and has given you of the good things Is it then in the falsehood that they believe while it is in the favor of Allah that they disbelieve?”.[31]
  4. “The Originator of the heavens and the earth He made mates for you from among yourselves, and mates of the cattle too, Multiplying you thereby Nothing like a likeness of Him And He is the Hearing, the Seeing”.[32]
  5. “And of everything We have created pairs that you may be mindful”.[33]
  6. “Glory be to Him Who created pairs of all things, of what the earth grows, and of their kind and of what they do not know”.[34]

B: Motherly motivation: Allah, the Almighty created an important nature motivation for women by which they can do their duties and keep their children safe. E.g. they tolerate the pregnancy periods with love and feeding, taking care of and upbringing their kids.

  1. “And We have enjoined on man doing of good to his parents With trouble did his mother bear him and with trouble did she bring him forth And the bearing of him and the weaning of him was thirty months”.[35]
  2. “” And We have enjoined man in respect of his parents his mother bears him with faintings upon faintings and his weaning takes two years saying: Be grateful to Me and to both your parents; to Me is the eventual coming””.[36]

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

Index: Good behavior? Refraining from a bad suspicion, answer 580.

Index: Psychology in Qurah / Psychological Defense Mechanisms, answer 584.

[1] . Surah Taha, verse 50.

[2] . Surah Aala, verses 1-2-3.

[3] . Surah al-Hijr, verse 19.

[4] . Surah al-Furqan, verse 2.

[5] . Surah al-Ra’d, verse 8.

[6] . Surah al-Qamar, verse 49.

[7] . Surah Taha, verse 117.

[8] . Surah al-Nahl, verse 80.

[9] . Surah al-Tawbah, verse 120.

[10] . Surah al-Naml, verse 18.

[11] . Surah al-Baqarah, verse 155.

[12] . Surah al-Nahl, verse 112.

[13] . Surah Quraysh, verses 3-4.

[14] . Surah al-Insan, verses 12-13.

[15] . Surah Fatir, verse 34.

[16] . Surah al-Hijr, verse 48.

[17] . Surah al-Room, verse 23.

[18] . Surah Younus, verse 67.

[19] . Surah Ghafir, verse 61.

[20] . Surah al-Naba’, verse 9.

[21] . Surah al-Furqan, verse 47.

[22] . Surah al-An’am, verse 60.

[23] . Surah al-Anfal, verse 11.

[24] . Surah Yasin, verse 43.

[25] . Surah Younus, verse 22.

[26] . Surah al-Ankabout, verse 40.

[27] . Surah al-An’am, verse 125.

[28] . Surah al-Takvir, verse 18.

[29] . Surah al-Hujurat, verse 13.

[30] . Surah al-Nisa, verse 1.

[31] . Surah al-Nahl, verse 72.

[32] . Surah al-Shura, verse 11.

[33] . Surah al-Zariyat, verse 49.

[34] . Surah Yasin, verse 36.

[35] . Surah al-Ahqaf, verse 15.

[36] . Surah Luqman, verse 14.

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Principles of Religion: Usul al-Din in Quran

Question 230: Should pillars of Islam be evidently apparent in the scripture or hidden? If apparent, then why is the Imamah pillar explained in form of ‘batin’ zone? Can you prove this from Prophetic sayings and create a base that is sensible? I have not yet received a proper answer for this.

Answer 230: Although, there hasn’t been clearly mentioned the names of Usul al-Din and Furu al-Din in the Holy Quran and Traditions, but there are many verses of the Holy Quran and traditions in which we can find out the pillars of Islam as follows:

Surah al-Hamd: This Surah includes the three pillars of Islam:

1) Tawhid (Testifying that there is no god but Allah):  Verse 1: “All praise is due to Allah, the Lord of the worlds”. This verse of Surah al-Hamd indicates the Dhati (Essence), Sifati (Attributes) and Af’ali (Action) Tawhid.  Verse 5: “Thee do we serve and Thee do we beseech for help”. This verse indicates the Tawhid in Ebadat (monotheism in worship) and Af’ali.

2) Nubuwwat: Verses 6 and 7: “Keep us on the right path. The path of those upon whom Thou hast bestowed favors”. According to the holy Quran itself, the real meaning of the word (an­’am­ta  ‘alay­him) is the prophets and the truthful and the martyrs and the good.[1]

3) Resurrection:  Verse 4: “Master of the Day of Judgment”. This verse indicates the third pillar of Islam called Ma’ad (Resurrection).

Note: There are other verses in which the three pillars of Islam are mentioned as the criterion of faith as follows:

Baqarah, verse 4:  “And who believe in that which has been revealed to you and that which was revealed before you and they are sure of the hereafter”.

Yousef, verse 37: “He said: there shall not come to you the food with which you are fed, but I will inform you both of its interpretation before it comes to you This is of what my Lord has taught me Surely I have forsaken the religion of a people who do not believe in Allah, and they are deniers of the hereafter”

Nahl, verse 22:  “Your God is One God So) as for (those who do not believe in the hereafter, their hearts are ignorant and they are proud”.

Nisa, verses 150 and 151: “Surely those who disbelieve in Allah and His messengers and (those who) desire to make a distinction between Allah and His messengers and say: We believe in some and disbelieve in others; and desire to take a course between (this and) that. These it is that are truly unbelievers And We have prepared for the unbelievers a disgraceful chastisement. And those who believe in Allah and His messengers and do not make a distinction between any of them Allah will grant them their rewards And Allah is Forgiving, Merciful”

The Quran mainly addresses issues, especially ahkam, from a general perspective, leaving the specifics to the Prophet (sa) and his successors, the true interpreters (as); such as prayer, fasting, zakat, hajj etc…Imamate is also one of these issues which have been generally reflected.

The sha’n nuzul (the circumstances of revelation) of numerous verses in the Quran, such as Ayah of Tabligh[2], Ayah of Wilayah[3], Ayah of Ulul Amr[4], Ayah of Sadeqeen[5] revolve around the issue of Imamate.

It is necessary to mention that Allameh Hilli (ra) has written a book titled Alfain[6], that consists of a thousand reasons in favor of the Imamate of Imam Ali (as) and a thousand answers to the objections made against his Imamate, among which a great number of these reasons are from the Quran and can be referred to if needed.

Also, the eighth section of the seventh volume of Bihar al- Anwar of Imamate has listed the ayahs revealed regarding Imamate under the title “Ayahs regarding revealed about the Imams (as)”.[7]

How to understand the meaning of the verses of the holy Quran:  The majority of the verses of the Quran were revealed for the understanding of the general masses.  From this perspective, the understanding that the masses have from the literal and apparent meaning of the Quranic verses are a proof and it is for this same reason that the ‘Usulis’ believe in the external meaning of the verses.

Of course there are also select verses in the Quran whose understanding and the helping of others to understand was the responsibility of the Prophet (s) and the ‘Rasikhoon Fil Ilm’ (those deeply endowed with knowledge). Without this group’s assistance and help, the understanding of these verses would have been impossible to attain.

In the Quran there are verses with meanings of general and specific, absolute and particular, abrogated and abrogating; in order to understand the Quran it is necessary to have a comprehensive knowledge of all Quranic verses to prevent mistakenly ruling according to the absolute without considering the other verses that might narrow its scope.

There are some sciences, which although they don’t have a direct connection with interpretation of the Holy Quran, have a prerequisitational relationship. Without understanding these sciences it is not possible to interpret and analyze the verses of the Quran. Examples of these sciences are ‘Sarf and Nahw’, Ma’aani and Bayan’, and ‘Luqat’. The commentator must have mastery over all of the sciences which relate to the understanding of the Holy Quran.

Considering the above mentioned reasons, we can figure it out why the five pillars of Islam have not clearly mentioned in the holy Quran, but many verses of it prove them, completely.

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

Index: Usul al-Din and Furu al-Din, answer 223.

(https://www.facebook.com/groups/AskShia/permalink/608324169318894/)

Index: Shia View of the Mutazilah and Wasil ibn Ata, answer 095.

(https://www.facebook.com/groups/510247479126564/permalink/550397965111515/)

[1] . Surah al-Nisa, verse 69.

[2] . Surah Maeda, verse 67.

[3] . Surah Maeda, verse 55.

[4] . Surah Nisa, verse 59.

[5] . Surah Tobeh, 119.

[6] . Hilli, Hasan bin Yusuf, Al-Alfain, Dar al-Hijrah, Qom, 1409 (AH).

[7] . Allamah Majlisi, Bihar al-Anwar, (the section on imamate, Farsi translation of the seventh volume), Khosravi, Musa, publisher: Islamiyyah.

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Ask Islam: How to become a Muslim

Question 527: Do I have to cut my hair to become Muslim? What are the conditions for one to become a Muslim?

Brief Answer 527:  The first degree, which is referred to as “Islam”, can be reached when one says the shahadatain (the two statements of “There is no God but Allah” and “Muhammad is the messenger of Allah), admitting to its meaning, resulting in that person officially becoming Muslim.  His/her body will be pure (no longer najis) and so will the bodies of his children, marriage with other Muslims will become permissible for him and he/she can have transactions with other Muslims, his/her wealth, life and honor will all be respected etc.  Of course, saying the shahadatain and admitting to its meaning necessitates acting and practicing Islam (e.g. performing the wajib acts such as prayer, fasting, Hajj, Khums and Zakat, and believing in the angels, the hereafter, paradise and Hell and accepting all of the divine prophets as messengers of Allah (swt)), which is the next level of faith which is higher than just plain “Islam” and being Muslim.

Therefore, there is no need to cut your hair in order to become a Muslim.

Answer 527: “Islam” literally means submission and obedience.  This term refers to the religion brought by the Holy Prophet Muhammad (pbuh) from Allah (swt) as the final divine religion to come, which is a universal and eternal one (meaning that no other religion will come after it that abrogates it until the day of judgment). Read More

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Shia answers: The Term Shia in Quran

Question 129: Could anyone please give me the surahs and ayahs where the term Shia is mentioned by the Almighty Allah (swt), in the Holy Qur’an?

Answer 129: Those verses of the Holy Qur’an in which the word “Shia” has been mentioned are as follows:

Say, “He is able to send upon you a punishment from above you or from under your feet, or confound you as [hostile factions], and make you taste one anothers violence. “Look, how we paraphrase the signs variously so that they may understand!”[1]

قُلْ هُوَ الْقادِرُ عَلى أَنْ يَبْعَثَ عَلَيْكُمْ عَذاباً مِنْ فَوْقِكُمْ أَوْ مِنْ تَحْتِ أَرْجُلِكُمْ أَوْ يَلْبِسَكُمْ شِيَعاً وَ يُذيقَ بَعْضَكُمْ بَأْسَ بَعْضٍ انْظُرْ كَيْفَ نُصَرِّفُ الْآياتِ لَعَلَّهُمْ يَفْقَهُونَ.

“Indeed those who split up their religion and became sects, you will not have anything to do with them. Their matter rests only with Allah; then He will inform them concerning what they used to do”.[2]

إِنَّ الَّذينَ فَرَّقُوا دينَهُمْ وَ كانُوا شِيَعاً لَسْتَ مِنْهُمْ في شَيْءٍ إِنَّما أَمْرُهُمْ إِلَى اللَّهِ ثُمَّ يُنَبِّئُهُمْ بِما كانُوا يَفْعَلُونَ

“[One day] he entered the city at a time when its people dwelt in distraction. He found there two men fighting, this one from among his followers, and that one from his enemies. The one who was from his followers sought his help against him who was from his enemies. So Moses hit him with his fist, whereupon he expired. He said,” This is of Satan’s doing. Indeed he is an enemy, manifestly misguiding”.[3]

إِنَّ فِرْعَوْنَ عَلا فِي الْأَرْضِ وَ جَعَلَ أَهْلَها شِيَعاً يَسْتَضْعِفُ طائِفَةً مِنْهُمْ يُذَبِّحُ أَبْناءَهُمْ وَ يَسْتَحْيي نِساءَهُمْ إِنَّهُ كانَ مِنَ الْمُفْسِدين

“Indeed Pharaoh tyrannized over the land, reducing its people to factions, abasing one group of them, slaughtering their sons and sparing their women. Indeed he was one of the agents of corruption”[4]

وَ دَخَلَ الْمَدينَةَ عَلى حينِ غَفْلَةٍ مِنْ أَهْلِها فَوَجَدَ فيها رَجُلَيْنِ يَقْتَتِلانِ هذا مِنْ شيعَتِهِ وَ هذا مِنْ عَدُوِّهِ فَاسْتَغاثَهُ الَّذي مِنْ شيعَتِهِ عَلَى الَّذي مِنْ عَدُوِّهِ فَوَكَزَهُ مُوسى فَقَضى عَلَيْهِ قالَ هذا مِنْ عَمَلِ الشَّيْطانِ إِنَّهُ عَدُوٌّ مُضِلٌّ مُبين

“Of those who split up their religion and became sects: each faction exulting in what it possessed”[5]

مِنَ الَّذينَ فَرَّقُوا دينَهُمْ وَ كانُوا شِيَعاً كُلُّ حِزْبٍ بِما لَدَيْهِمْ فَرِحُونَ

“Indeed Abraham was among his followers”[6]

وَ إِنَّ مِنْ شيعَتِهِ لَإِبْراهيمَ

In technical term, every group of Muslims is called “Shia” (followers) and the term Shia is not exclusively applied to Imamiyah Shia.
For example: The followers of Mu’awiyah (la) and Yazid (la) are called the Shia of Aal-e Abi Sufyan. We are the Shia of the Ahlul-Bayt (pbuth), which includes the Holy Prophet (saws) and His household and we thank Allah (swt) the Almighty, for not being the followers of Aal-e Abu Sufyan.

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

Index:  The differences and similarities between Shia and Sunni, answer 187.

Index: Ifk, the Slander / Shia Beliefs about Aisha, answer 180.

[1]. Surah An’am, Ayah 65.

[2] . Surah An’am, Ayah 159.

[3] . Surah Qasas, Ayah 15.

[4] . Surah Qasas, Ayah 4.

[5] . Surah Room, Ayah 32.

[6] . Surah Safat, Ayah 83.

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Wife’s Illegal Relationship / Ways to understating each other

Question 054: What is the rule of a wife’s illegal relationship with non-Mahram? My wife had an illegal relationship and I caught her red-handed. I asked her about their relationship but she didn’t acknowledge any relationship. I explained to both of them what they were doing. She promised me that henceforth she would never talk to or have any relationship with him at all. She however, talked to another guy and the same thing happened. Why is she doing this? What is wrong with her?

Answer 054: There would be no problem to interact with others in ways that are necessary for communication in daily life if there is no such a fear that we might fall into a sin. Unnecessary and unconventional behavior such as, amorous conversations and physical relationships between non-Mahram man and woman is not allowed.[1]

This unlawful behavior could be the consequence of several root causes, some of which will be explored below. Some recommendations will also be given that will enable you to intervene and prevent her from continuing to commit such sins.

Abnormal behaviors in your wife could be the result of several factors caused by you, that are likely to include emotional distress, verbal abuse, or even sexual deficiencies that have arisen during the course of the marriage.

Women need validation, appreciation and positive attention from their husband in order to maintain healthy behaviors. Also, any unconventional matters in your conjugal life may have discouraged her to get married to you, but she may have consented to marry you because of a particular factor and condition. The last and most important reason could be ignorance of the negative and harmful consequences of her sin and her weakness in her faith in Allah (swt).

The recommended action would be to have a sit down with your wife and inquire in an intimate and friendly manner about these behaviors.

If it is your behaviors and actions which caused her to establish such communications with others, try to correct your behaviors and actions. If there are other factors which could have caused these behaviors in her, try to establish what these factors are and together work to find the best solution for each problem. In any case, make her aware of the negative and harmful consequences of such sins and remind her of the Day of Judgment. In this regards, Allah (swt) says: “O you who believe! turn to Allah a sincere turning; maybe your Lord will remove from you your evil and cause you to enter gardens beneath which rivers flow, on the day on which Allah will not abase the Prophet and those who believe with him”” Their light shall run on before them and on their right hands; they shall say: Our Lord! make perfect for us our light, and grant us protection” Surely Thou hast power over all things”[2]

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

Index:  Premarital relation with non-Mahram is impermissible, answer 082.

Index: Disclose Unlawful Relations to a Potential Wife!, answer 053.

Index: Essential Requirements of a Successful Marriage in Islam, answer 515.

[1] . For further information, please visit: The official website of the office of Sayyid Sistani (ha), Rules concerning Male and Female Relations.

[2] . Surah al-Tahrim, verse 8.

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The Wedding of Hazrat Qasim in Karbala on Ashura

Question 605: A’salamu Alaikum. I was wondering if you could shed some light on this matter. Is it true that Imam Hussain (as) recited the nikkah of hazrat Qasim (as) to one of His daughters on the day of ashura? I don’t know what to believe as i have only heard this  by people,i have never read this anywhere. Can someone send me a link or give me a quote from a reliable book? In our country it has become ritual and custom to have Mehdi and henna! What is the Shia point of view about the wedding of Hazrat Qasim bin al-Hasan in Karbala on the day of Ashura?

khuda hafiz

Answer 605: The event of ‘Ashura’ has been subject to tahrif (distortions) an instance of which is the concocted story of the wedding of Hadrat Qasim, a story which has not been mentioned in any reliable book of history not to mention the fact that such a thing is not rationally possible because, firstly, Qasim was not more than thirteen years old on the day of Ashura and he had not attained the age of puberty. Secondly, the wedding could not have taken place because Imam Hussein (as) and his companions were surrounded by their enemies and a pitched battle was going on. Moreover, Imam Hussein (as) attached great importance to fulfilling his divine duty against his cunning enemies such as the Banu Umayyads. Therefore, the story of the wedding of Qasim is a fabricated and unacceptable story according to Shia researchers.  Below we will mention the viewpoints of some those researchers:

  1. Hajji Mirza Husayn Nuri, the author of Mustadrak al-Wasail, writes in a famous work he has authored about the manners of the speakers or preachers who preach on the pulpits: “One of the derogatory and factitious reports which prominent scholars have not heeded or referred to is the story of Za’far the Jinn and the wedding of Qasim mentioned in a well-known book called Rawdat al-shuhada’ by Mulla Husayn Kashifi. The wedding story has not been mentioned in any books before Rawdat al-shuhada from the time Shaykh Mufid until this book had been published. How could an event so great and a story so tangible be not observed by scholars over this period of time?[1]
  2. The great narrator Shaykh Abbas Qummi has reiterated that the story of the wedding of Qasim in Karbala and the marriage of Fatima bint al-Hussein with him is not valid. In addition, Imam Hussein (as) had two daughters, one named Sakina (sa) and another Fatima (as). The first was married out to Abdullah who was martyred in Karbala and the second was married to Hasan Muthanna who was also present in Karbala.[2]
  3. Martyr Ayatollah Qazi Tabatabai considers the story of the wedding of Qasim as invalid. He quotes Allamah Mamqani as having said in his Tanqih al-Maqal: Other researchers and I could not find anything in historical and biographical sources to confirm the authenticity of what has been alleged inTurayhi’s book about the story of the marriage of Qasim. It is very unlikely that such an incident should have taken place on the day of Ashura keeping in view the difficult and extremely dangerous conditions and the calamities that followed. It seems that a mistake has taken place in regards to the wedding of Qasim who had not reached the age of puberty by then. It is indeed the story of the wedding of Hasan Muthanna (the Second) that has become known in such a way on the tongues of people.[3]
  4. Martyr Ayatollah Murteza Mutahhari says in this regard: “As you know, in the heat of the battle on the day of ‘Ashura’, the Imam offered his prayers hurriedly in the form of salat al-khawf[4] and there was no respite even to offer full prayers. In fact, two of the companions of the Imam came to stand in front of him to shield the Imam (against the arrows) so that he may offer two rak’ahs of the salat al-khawf. The two of them fell from the injuries inflicted under the shower of the arrows. The enemy would not even give respite for offering prayers. Nevertheless, they have concocted a story that the Imam called for a wedding ceremony on this day, declaring, ‘It is my wish to see one of my daughter wedded to Qasim.’ Obviously, one cannot take one’s wishes to one’s grave.  …. And this is said to have occurred at a time when there was hardly any respite even for offering prayers. They say that the Hadrat said, ‘I want to wed my daughter to my nephew here and now, even if it is just an appearance of a wedding.’ One of the things that was an inseparable part of our traditional ta’ziyahs was the wedding of Qasim, the boy bridegroom. Such an episode is not mentioned in any reliable book of history.”[5]

[1] Lu’lu’ wa Marjan, Mirza Hussein Nuri, p. 193.

[2] Muntaha al-Amal, Shaykh Abbas Qummi, vol.1, p. 70.

[3]  Research about the first Arba’ein of the Chief of Martyrs by Shahid Qazi.

[4]  The Shari’ah stipulates certain modifications in the obligatory salat, the daily ritual prayers, when offered in conditions of war and danger of the enemy’s attack. The salat thus offered is referred to as salat al-khawf; (see the Quran, 4:101).

[5] – Ashura: Misrepresentations and Distortions (Hamasa Hussaini), Murteza Mutahhari, vol.1, p. 27-28; See: Guli Zawareh, Ghulam Reza, Qasim bin Hasan (as), the Role Model for Adolescents, 209, May 1999; Adopted from answer 11430 IQ.

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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