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The best place for a woman to pray is at home or mosque

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Question 015: According to some hadith, it is recommended for a woman to pray in her home as well as there are rewards for participation in congregational prayer. A wife in Islam is suppose to obey her husband except if he is asking something that is contrary to the teachings of Islam.

Do the rewards for congregational prayer only apply for men since there are hadith that say the best place to pray for a woman is at home? Does a husband have the right to tell his wife that she has to stay at home and pray, since a wife has to gain the permission of her husband to leave the home? If the wife is not permitted to leave the home to participate in congregational prayer, does she get the rewards equal to what the men get when they go to the mosque for congregational prayer, since it has been recommended by hadith for her to do so? If a wife is given permission to participate in congregational prayer will her rewards be less than if she were to pray at home?

Answer 015: The man has certain rights over his wife. One of those rights is that she must obey him. The woman has the responsibility toward her husband not to go out of his home without his permission. If both the man and woman understand, trust, love and believe each other, the man should let her go to offer her prayers at a mosque.

There are two different opinions, according to the Holy Qur’an and traditions:

  1. The best place to pray for a woman is at home
  2. Women are allowed to pray at mosque

The Holy Qur’an: “And stay quietly in your houses, and make not a dazzling display, like that of the former Times of Ignorance.” [1]

So, the best place to pray for women is at her house. [2]

“O Prophet! Tell thy wives and daughters, and the believing women, that they should cast their outer garments over their persons (when out of doors that is most convenient, that they should be known as such and not molested). And Allah is Oft-Forgiving, Most Merciful.” [3]

So, Islam has ordered women to have hijab in order to be protected.

Ahadith: The Holy Prophet (pbuh) and Imam Sadiq (as) says: a woman who prays at home will get equal reward as praying at a mosque. They also say: if a woman prays at her house she will get more rewards than praying at other places. [4]

According to some scholars, it is recommended for a woman to take part in social activities and offer her prayers at mosque which is one of the best recommended act in Islam.

The Holy Prophet (pbuh), Imam Hasan, Imam Sadiq (pbuth) say: Offer your prayers at mosques. The Holy Prophet (pbuh) and the Imams (pbuth) didn’t say only men are allowed to pray at a mosque, so women can offer their prayers at mosque too.[5]

The believing women offered their prayers with the Holy Prophet (pbuh). [6]

The Holy Prophet (pbuh) recommended that men should not prevent your wives from going to the mosques. [7]

Sayyid Sistani (ha) says: It is recommended for women to attend congregational prayers as evidenced by an authentic tradition from the Commander of the Faithful, Ali (AS) that women used to attend congregational prayers but they were ordered to linger their sajda (prostration) because some men were wearing tight garments but there is another authentic tradition which says that a woman’s prayer at home is more virtuous than her prayer in a mosque. However, the conclusion that can be drawn from both traditions is that a woman’s prayer at a place where she is not seen by non-mahram men (strangers) is more virtuous. If she can perform her prayers in a mosque without being seen by strangers, the prayer in a mosque would be more virtuous in that case. God knows best.[8]

In conclusion, if her husband allow her pray at mosque she will get the rewards, if not and she offers her prayers at home she will receive the same rewards. In sha Allah.

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

Index: Philosophy of Hijab during prayer, answer 020.

Index: Men and Women: Covering body in prayers, answer 594.

[1] . Surah Ahzab, verse 33.

[2] . Sayyid Quṭb, In Tafsir Fi Zilal Al-Quran, Vol. 5. Pg. 2859.

[3] . Surah Ahzab, verse 59.

[4] . Wasaiel al-Shia, Vol. 5, Pg. 237, Allamah Majlesi, Bihar al-Anwar, Vol. 80, Pg. 371; Sheikh Saduq, Man la yahduruhu al-Faqih, Vol. 1, Pg. 374, H 1088; Abul Qasim Payandeh, Nahjul Fasahah, Pg. 474, H 1532.

[5] . Kanz al-Ummal, Vol. 7, Pg. 650, Mustadrakul Wasail, Vol. 3, Pg. 554&659, H 785; Nahjul Fasaha, Pg. 596, H 3083; Mustadrakul Wasail, Vol. 7, Pg. 659.

[6] . Sunan Ibn Majeh, Vol.1, Pg. 137, H 565 & 566, Sheikh Ali Namzi Shahroodi, Mustadrak Safinatul Bihar, Vol.1, Pg. 209.

[7] . Sunan Abu Dawood, Vol. 1, Pg. 155, H 565, 566, 567 & 568; Kanz al-Ummal, Vol. 11, Pg. 677, H 20872.

[8] . The official website of the office of Sayyid Sistani (ha), Q&A: Mass Prayer.

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Hudhur al-Qalb in worshiping Allah

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Question 014: If a woman feels distracted at the masjid and feels less intimacy when speaking to Allah (swt) (for example: unable to cry in public, has more trouble being mindful during prayer because of the crowd, etc) especially on a valuable night such as Laylatul Qadr, would it be best that she stays home and follows guidelines she finds online to make best use of the night or is it better to pray and worship in congregation?

What if she is relatively new to Shia Islam and doesn’t know how to perform the all night prayer on her own but she can perform the special 2 rakah prayer and all the other Duas and Dhikr on her own?

Answer 014: According to some Ahadith narrated from our Infallibles (pbuth), a woman who prays at home will get equal reward as praying at a mosque. They also say: if a woman prays at her house she will get more rewards than praying at other places. [1]

Given the supposition made in the question, if a woman feels distracted at the Mosque and has the problems that don’t let her has the complete presence of mind and heart throughout her prayers she would be able to stay at home offer her prayers, recite dua and finally do the righteous deeds.

It is noteworthy to say that our scholars, based on the following reasons, recommend us to have the complete presence of mind and heart in worshipping Allah, the Almighty.

Hudhur al-qalb in worshiping Allah, the Almighty means to not allow thoughts that have to do with material matters, whether they are personal or pertaining to others, and in general, thoughts that are in contradiction with the hereafter to enter one’s mind. But thoughts that conform to the nature of Ibadat (worship) do not disturb hudhur al-qalb in anyway. So, it is safe to say that this is a personal thing where everybody should be their own judge when it comes to saying whether a thought distracts their heart or not. The presence of the heart (hudhur al-qalb) in prayer has its levels and those who have reached the highest levels have completely forgotten and turned their backs on everything except Allah.

The great figures of our religion have introduced many methods for attaining khushu (humbleness) and hudhur al-qalb in prayer that can be helpful:

Specifying a place for worshiping Allah (SWT) like prayer can also help, which is exactly why praying in front of objects that cause distraction is makruh, it is also makruh to pray in front of an open door and passages, before a mirror and pictures and so on. This explains why the more simple a mosque is built the easier it will be to have hudhur al-qalb. Abstaining from sin is a pivotal element because sins separate us from God.[2]

A person offering prayer must have complete presence of mind and heart through-out his prayers, regardless of its words and actions. So nothing is counted as prayer from a devotee but what has been done in such condition. It means full attention towards the prayers and to what he utters and complete attention towards the Worshipped Being, whose Majesty is Glorified. He should be cognizant of His Greatness and the glory of His Dignity. He must sever himself from everything other than Him. He should find himself as if in the presence of the greatest of all the great kings of kings addressing Him and invoking His Favour. Once he is cognizant of all this, an immense awe shall enter his heart. Then he shall see himself responsible for negligence in the fulfillment of his duties and obligations, and shall be frightened. Then he shall realize the abundance of His Favour, and shall hope to receive His Reward. He shall find himself in a state of hope and fear, and this is the quality of the accomplished ones.

This quality has several degrees and innumerable ranks according to the statures of the worshippers. He must have humility and submission and peace of mind and heart and sobriety. He must have cheerful appearance and should apply perfume, brush his teeth and comb his hair before starting his prayers. He must offer his prayers like one bidding farewell, and should renew his penitence, invocation and asking forgiveness. He must stand like a humble slave in front of his Master. He should be sincere while uttering the words “We worship but Thee and ask help but from Thee”. He must not utter these words while he is still the adorer of his own desires and asking the help from others than his own Master.

He must also make all endeavors for removing the hindrances lying in the way of the acceptance (of his worship) like self-conceit, jealousy, pride, back-biting and avoidance of the payment of Zakãt and non-fulfillment of all due rights which are the real impediments in the way of acceptance (of the prayers).[3]

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

Index:  The best place for a woman to pray is at home or mosque, answer 015.

Index: The Secret of Prayer / Sirr us-Salat, answer 589.

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

[1] . Wasaiel al-Shia, Vol. 5, Pg. 237, Allamah Majlesi, Bihar al-Anwar, Vol. 80, Pg. 371; Sheikh Saduq, Man la yahduruhu al-Faqih, Vol. 1, Pg. 374, H 1088; Abul Qasim Payandeh, Nahjul Fasahah, Pg. 474, H 1532.

[2] . Surah Ahzab, verse 33;  Sayyid Quṭb, In Tafsir Fi Zilal Al-Quran, Vol. 5. Pg. 2859;  Banu Amin, Tafsir Makhzanul-Irfan, vol. 1, pg. 103; Tafsir Makhzanul-Irfan, vol. 9, pg. 9; Tafsir Nemouneh, vol. 14, pp. 205-206;  Al-Kafi, vol. 2, pg. 268 “كان أبي (ع) يقول: ما من شيء أفسد للقلب من خطيئة، إنّ القلب ليواقع الخطيئة فما تزال به حتّى تغلب علیه فيصيّر أعلاه أسفله”

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

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Offering Tarawih prayer in Congregational is Bida’ah

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Question 013: What is the Ahlulbayt’ (pbuth) point of view regarding Tarawih prayer, considering that it is prevalent among Ahlul Sunnah? Is Offering Tarawih prayer in Congregational a Bida’ah?

Answer 013: Tarawih prayers refers to Nafilah prayers performed at night in the Holy Month of Ramadan, after Salat of Isha. [1]

Tarawih prayer is offered by Ahlul Sunnah in congregation, ordered by their second caliphate.[2]  The prayers are offered in two or more raka‘āt. The Holy Prophet (saws) of Islam never offered such prayer in congregation, according to some traditions that have been narrated from Ahlulbayt (pbuth). Moreover, offering Nafila (mustahab) prayers in congregation are considered as bid’ah, that we are forbidden to do, according to the traditions.[3]

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

Index: Tarawih and Row in congregational Prayer, answer 008.

[1] . Sa`di Abu Habib, al-Qamus al-Fiqhi Loghatan wa Istilahan, Pg. 155.

[2] . In this regards please refer to: Ibn al-Sharaf al-Noori, Sharhul Arbaeen al-nawiyyah fi al-Ahadith al-Sahihat al-Nabaviyah, Pg. 25.

[3] . Refer to: Al-Hurr al-Aamili, Wasael al-Shia, Vol. 8, Pg. 44, Chapter “Adam e Jawazel Jamaat fi Salatel Nawafil fi Shahr –e- Ramadan wa la fi gheirehee”;  Ayatollah Jafar Sobhani, al-Insaf fi Masael e Dama fiha al-Khilaf, Pg. 381.

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Observing Jahr and Ikhfat in prayers / Zuhr and Asr quietly

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Question 012: Zaid used to offer his prayers in his heart (i.e. he didn’t utter the words (Jahr)). Neither his elders nor his teacher told him the correct way of offering the prayers (i.e. afternoon prayers should be recited in such a way so that one can at least hear his words and morning and evening prayers must be recited loudly). He came to know about these rulings after three or four years since he became a follower (muqallid). So what is the ruling for his earlier prayers in which he didn’t utter (some) words?

Answer 012: According to all maraja’, those prayers that been offered without observing Jahr (loudly) and Ikhfat (quietly) would be considered as valid, if you didn’t know the rules in regards to recite surah al-fatiha and Ikhlas loudly in subh (morning), maghrib (evening), aid isha ‘ prayers or quietly in zuhr and asr prayers.

From now on, you should observe and learn Islamic rules related to the above mentioned issue.

Note:  It is not obligatory to express Intention (Niyyat) loudly, as it is something relating to the heart, as it is not obligatory to express it in the heart or speak in the imagination or present it in the mind, so that the person must only bring it into his thinking and the treasure of thought.

If a person raises his voice loudly at the time of Dhikr or recitation (of Surahs) in order to let the other learn it; it shall not be nullified when the basic purpose of both had been obedience (to Allah’s command).

It is obligatory to offer Zuhr and Asr prayers quietly except reciting Bismillah It is obligatory for men to offer the morning, Maghrib and Isha prayers loudly (Jahr) so that if a person does the reverse of it deliberately his prayer shall be void. However a person who does so due to forgetfulness or rather generally a person who does so inadvertently or one who is ignorant of the rule at all and unaware of asking about it, is excused, and rather such person shall not be required to repeat the recitation (in its proper form, slowly or loudly) in case mean while the excuse is removed.

As regards one who knows the rule briefly but does not know its right place of application or one who forgets it or one who is ignorant of the rule at all but who is aware that he must ask about it would be more cautious for him to offer prayers gain although according to the stronger opinion their prayer shall be valid if they have had intention of closeness to Allah in such cases.

Women are not allowed to offer prayers loudly. Rather in case there is no stranger there they may adopt a course between quiet and loud recitation but it is obligatory on them to adopt silence where it is so in case of men and they are also excused where men have been excused.

It is recommended for men to recite Bismillah loudly with Surat al Hamd (Chapter 1 of the Quran) and the other Surah in Zuhr and Asr prayers in the same way as it is recommended for them to recite loudly in Zuhr prayer on Friday, but they should not give up caution by reciting it quietly.

The basis for reciting quietly or loudly is the expression of the voice of a person or otherwise, and not its hearing or otherwise by the person beside him.

It is not permissible to be inordinately loud while reciting loudly as shouting, in the same way as it is not permissible to be so quiet that he may not hear himself when there is no impediment.

It is recommended to recite Qunut in the daily obligatory prayers, and it is emphasized that it should be recited loudly; rather it is more cautious not to avoid it. Its place is before the Ruku’ in the second Rak’at after having finished the recitation of the Sürahs (of the Quran). If a person forgets (to recite before kneeling down in the second Rak’at), he may recite it after raising the head from the Ruku’, and then he may perform prostration.

It is recommended in a Salat al-Ayat to recite loudly regardless whether it is offered at night or in the day, including even the prayer offered for solar eclipse, as well as the Takbir every time the person kneels to perform the Ruku’ or rises from it except when he rises from the fifth and tenth Ruku’s, when he says “Sami’ Allàhu liman hamidah” (who has been praised has heard), and then performs prostration.[1]

[1] . Tawzih al-Masael of maraja (with annotation of Imam Khomeini), Vol. 1, Pgs. 549, 550, 610, 550.

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Answer to your mothers call while you are praying

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Question 011: Is it permissible to answer to your mothers call while you are praying your Salah?

Answer 011: It is permissible to break your obligatory prayer when you become compelled or if there is any religious or mundane purposes which is really important for you. Therefore, if you make sure your mother has some really important things to tell you there would be no problem to break your prayer and answer her call.

Otherwise, if you think she wants to say ‘Salam’ and something which is not really important you are not allowed to break your prayer.

It is noteworthy to say that breaking mustahab (recommended) prayers are permissible whenever you want.[1]

[1] . Tawzih al-masa’il (al-mohasha (connotation)), Vol. 1. Pg. 631.

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Do we have to pray in Arabic language

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Question in short 010: Why do we have to pray in Arabic language?

Question 010:  I know this has more than likely been ask before, but, here goes. I understand the reasoning that we do certain things like Prophet Muhammad(SAW) especially salah, i read in Ad-Dukhan 44.58 that the Qur’an was made easy in they tongue so we can take heed. I can’t speak arabic very well at all, main salahs and I read transliterations when I pray,I understand that we do this because Prophet Muhammad(SAW) recited them im Arabic, it was his native language, my native language is English(USA), will Allah only honor the obligatory prays if they are only spoken in Arabic? Please forgive my newbiness

Answer 010: In order to give the appropriate answer we need to know what is being asked exactly. If the question is asking about why some other language wasn’t chosen to pray instead of Arabic, the same question will come up for those who don’t speak that other language. But if the question is about why we have to perform prayers only in Arabic and why it isn’t permissible for one to pray in his/her mother language, then we need to pay attention to the following points to get an answer to the question.

1- The main reason behind performing prayers only in Arabic after the fact that it is part of the prophet’s (pbuh) Sunnah and that in general, all forms of worship need to be dictated to us by Allah (swt) the way He wants them to be performed, is to avoid the alteration of the form of prayers throughout the different ages and to be protected from any potential change, and if every individual is to perform prayers in the language he/she speaks there would be a fairly great possibility of the alteration of the prayers by adding or omitting some words or even mixing it with superstition, there were also chances of these changes would leading to other changes in the fundamentals of the prayer and little by little the concept of praying would lose its importance and would be completely forgotten.

Obviously in order to prevent an act from fading away during different ages and eras, there needs to be an unchangeable criteria and measure that it can be judged by. For example, length is measured by the unit of centimeters and millimeters and weight is measured by the unit of kilograms and grams. The units and in other words the criteria never changes with the pass of time and this applies to praying too, meaning that there are certain criteria for prayers which are the wajib acts and the fundamental acts of prayer and among these fundamentals is saying the wajib phrases in Arabic.

2- Islam is a global religion that aims to unite all Muslims and without a language that they can understand each other through, such a goal is achievable. Arabic, which according to the experts, is one of the most comprehensive languages that has the potential to be an international language, one which Muslims can be united by and will remain as a sign of Muslim unity, just like in other aspects of Islam, like praying towards one Qibla and so forth.

3- Some may think that forcing people who aren’t good at Arabic to pray in this language is not fair because of the trouble they need to go through to learn it. In this regard one must say that learning a total of 20 words (without counting the words repeated more than once) that are used in the prayer isn’t considered difficult for those who can easily learn and use tens and hundreds of words and phrases of other languages! Add to that the fact that the simple meanings of the phrases in prayer are easy to learn and understand and all people are capable of learning the simple meaning of (بسم الله الرحمن الرحیم) and other phrases, although these phrases do have profound and deep meanings as well.

4- According to language experts, Arabic is one of the world’s most comprehensive languages that has the capability of conveying deep meanings in short and beautiful phrases.[1]

5- It is not obligatory to perform all acts of worship in Arabic. For example, some Islamic scholars’ fatwas do not say that it is wajib[2] for the marriage contract to be pronounced in Arabic; some great scholars like Imam Khomeini say that if a person isn’t capable of pronouncing the marriage contract in Arabic and is able to get an agent (wakil) to do it in Arabic for them, it isn’t necessary and he/she can do it his/herself in his/her own language.[3]

Also, it isn’t necessary to do supplications and call Allah (swt) in Arabic and is okay to talk to Him in other languages (of course not in prayer) and according to the fatwa of the majority of faqihs (jurists), one can pronounce all phrases of the prayer other than the wajib ones in other than Arabic, especially in the qunut (which isn’t wajib)[4]. What was said of course was not meant to encourage Muslims to ignore the meanings of the phrases in prayers, for all Muslims are responsible of learning the meanings of these prayers and supplications in order to understand what he/she says while speaking to Allah (swt). This gives rise to one’s worship not being a mere formality anymore, giving it life and integrity, helping him/her rise in spirituality.

[1] . Al-Mizan, vol. 4, pg. 160; Tafsir Nemoneh, vol. 9, pg. 300, and vol. 13, pg. 311.

[2] . Mo’allaqate Ayatollah Gerami, vol. 4, pg. 645.

[3] . Urwatul-Wuthqa, vol. 2, page 645.

[4] . Tawdihul-Masa’ele Maraje’, vol. 1, pg. 62.

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How to make up for missed prayers

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Question 009: I am 15 years old and when I was younger I recall missing two isha prayers deliberately as I wasn’t bothered about praying all five prayers. I also missed prayers (all fajr prayers apart from Shahr al Ramadan). How do I make these up and is it permissible for me to make them up? I follow the Shafi method. JazakAllah Khair

Answer 009: Imam Baqir (as) says: Prayer is one of the Pillar of Islam.[1] One who is abandoning his prayer deliberately and without any reason is considered as an unbeliever who defies Allah, according to Imam Sadiq (as).[2]

Prayer cannot be skipped under any circumstances and it is one of the rights of Allah (SWT). If one doesn’t pray he/she has committed a capital sin. Regarding Haqqullah repentance would be to make up for the past and saying Istiqfar. If one repents to Allah (SWT) with sincere repentance! Maybe his Lord will absolve him of his misdeeds.[3]

In the Holy Quran Allah, the Almighty says: “Say [that Allah declares,]” O My servants who have committed excesses against their own souls, do not despair of the mercy of Allah. Indeed Allah will forgive all sins. Indeed He is the All-forgiving, the All-merciful.”[4]

The Arabic version of this verse of the holy Quran:

قُلْ يا عِبادِيَ الَّذينَ أَسْرَفُوا عَلى‏ أَنْفُسِهِمْ لا تَقْنَطُوا مِنْ رَحْمَةِ اللَّهِ إِنَّ اللَّهَ يَغْفِرُ الذُّنُوبَ جَميعاً إِنَّهُ هُوَ الْغَفُورُ الرَّحيم‏

In view of the fact that you did not say Subh prayer for a year and the two Isha prayers, it becomes compulsory on you to perform Subh qada’ for a year and the two Isha prayers.

It is not incumbent on you to immediately make up for the prayers you missed out, as delaying compensatory prayer can be tolerated, provided it is not done out of indifference.[5]

Considering the above mentioned issues, from now on try to offer your prayers on time and then make up for the prayers you missed, gradually. So, if you repent from that sin and make all your missed prayers up as soon as you can, then Allah (swt) will forgive you. Insha’Allah.

[1] . Barqi, Ahmad bin Muhammad bin Khalid, al-Mahasin, Vol. 1, Pg. 44, Qom, Dar al-Kutub al-Islamiyyah, 1371 A.H.

[2] Sheikh Kuleini, Kafi, Vol. 2, Pg. 279, Tehran, Dar al-Kutub al-Islamiyyah, 1407 A.H.

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

[4] . Surah al-Zumar, verse 53.

[5] . For further information, please refer to the official Website of the office of Sayyid Sistani (ha), Dialogue on prayer.

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Tarawih and Row in congregational Prayer

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Question 008: I am deeply concerned about some Muslimahs not forming a complete row in congregational prayers. They always stand isolated in 3 or 4 family groups. They do not come forward, however, we tell them every night during Taraweeh. Even if some come forward out of compulsion they quietly split the rows, thus they are invalidating our prayers. Can you please tell me if my prayers are valid if they do not form complete rows?

Answer 008: Tarawih prayer is a recommended (mustahab) prayer. Performing mustahab prayers with a congregation (jama’ah) is not valid, according to some Shia scholars. It should be offered individually (i.e. Furada).

Therefore, if you are a Shia Muslim, you shouldn’t perform it with jama’ah. Otherwise, if performed in congregations, whether or not the rows are connected to each other, your prayer is not valid.
It should be noted that if the distance between the follower and the Imam or between him and another follower, who maintains connection with the Imam, is less than the size one person (one dhera) in the state of prostration, there would be no objection. However, if the gap is more than that, the jurists have different fatwas. Some scholars of the view that others’ prayers turn into individual prayers (furada).

According to the author of Urwatul Wuthqa, if those individuals, who are standing in the first row and have finished their prayers, stand up immediately and offer another prayer, others’ congregational prayers would be in order.[i]

[i]. Tawzih al-Masail of Imam Khomeini (with connotation), vol.1, Pg.774, issue No.1417;  Al-Yazdi, al-Sayyid Muhammad Kazem, al-Urwatul Wuthqa (with annotation), vol.3, pg.148, issue No.15, Islamic Publications Institute, Qom, 1419 A.H.

– Related Link: Tarawih Prayer, answer 013.

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Miscellaneous Rules concerning holding positions within an Islamic Center

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Question 003: Can Individuals holding positions within an Islamic center, who have been proven to have stolen large sums of its donations for their own personal benefits, retain their positions involving the management of an Islamic Center?

Answer 003: If you become sure with the reliance on trustworthy proofs that they have stolen those donations for their own personal benefits, they can no longer hold such important positions. They have to return all donations back and truly repent from committing such capital sin.

You need to tell the board of trustees and demonstrated them the reliable proofs. Thus, this is a responsibility toward the board whether to let them hold the positions or not.

In the holy Quran Allah (swt) says: “But whoever repents after his wrongdoing, and reforms, then Allah shall accept his repentance. Indeed Allah is all-forgiving, all-merciful. Do you not know that to Allah belongs the kingdom of the heavens and the earth? He punishes whomever He wishes, and forgives whomever He wishes, and Allah has power over all things.”[1]

Note: There are many traditions in which disgracing a believer has been considered as a forbidden act, according to our Infallible Imams (pbuth). Therefore, you are supposed not to share it with others and let this issue be as a secret. [2]

[1] . Surah al-Ma’idah, verses 39 and 40.

[2] . Kuleini, Muhammad bin Yaqoub, al-Kafi, Vol. 2, Pg. 352, Darul Kotobul Islamiyah, Tehran, 1986; Ibid, Vol. 8, Pg. 107, H 82; Ibid, Vol. 2, Pg. 359, H 2.

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