The difference between Mumin and Muslim

December 2, 2017 by Admin Posted in All Q&A, Recognition of Religion, The Holy Quran, Theology Tagged Believer, Din, Faith, Islam, Mumin, Muslims, Quran, Wilayat

Question 506: Salaamun Alaikum. What is the difference between MOMIN and MUSLIM? Jazak’Allah Khayr.

Brief Answer 506: Muslim: According to the Quran a Muslim is one who has absolutely surrendered to Allah and his commands and believes in pure Tawhid (the oneness of God) that isn’t tainted with any Shirk and this is why the Almighty has introduced Prophet Abraham as a true Muslim in the Quran.

According to the Quran the true religion is Islam (surrender) (ان الدین عندالله الاسلام) and therefore all who have accepted religions of their time and have obeyed it’s commands are considered Muslims.

Momin: The Believers are that group of people who acknowledge the existence of God and surrender to Him, and who believe in His Prophets and follow their footsteps.

It is important to acknowledge that believing in the Wilayat of the Prophet’s family, according to the verses of the Quran and the narrations of the Holy Prophet is counted as one of the pillars of Imaan (Faith), and this quality is found in no other sect than the Shias. Also, with the emphasis regarding the deliverance of the Shias as being the rightful ones, and by comparing the thoughts and beliefs of the Shias, with the Holy Quran it becomes obvious that the verses of the Quran which talk about the “Believers” refer to none other than the Shias.

Detailed Answer 506: In order to understand the meaning of “Muslim” in the Quran it is necessary to understand the meaning of “Islam”.

The word “Islam” is an infinitive with the root letters of “س ل م”, the root letters mean healthy and devoid of an defects and corruption, but the infinitive means surrendering and obeying one’s commands with no opposition. [1]

The Quran has used the term in its broad sense as well: “All of those who are in the heavens and the earth or all of the creatures in the heavens and the earth are Muslims and have (willingly or unwillingly) submitted to Allah’s generative (takwini) or legislative (tashri’i) will.”[2]

In the Quran, not only those who were among the companions of prophet Mohammad are considered Muslims, but rather all people throughout history who have surrendered and submitted to Allah and rejected paganism are Muslims and this is why the Quran introduces Prophet Abraham as a Muslim even though he lived before prophet Mohammad.[3]

It can be understood from verse 85 of Surah Ale Imran (Whosoever chooses a religion other than Islam, it will not be accepted from him) and verse 3 from Surah Al Ma’edah (Today I have perfected your religion and am happy with Islam as your religion) that Muslims are only those who follow the religion of the prophet (pbuh), because by choosing Islam as their religion and believing in all previous prophets and divine religions, they have proven their submission to Allah (swt). According to this definition, today people of other religions are not Muslims because they have not surrendered to Allah by accepting the new religion that was revealed to the seal of prophets.

The verse commands the prophet to tell them to say that they have become Muslims and not Mu’mins. Of course, although practicing does not change the fact that one is Muslim or not, but to be a true Muslim not only should one believe in Islam but he must also act according to his belief and the teachings and laws of his religion, let those laws be social ones such as haqqul-nas or personal ones such as prayer and fasting.

Mu’min, or Believer, is derived from the word “Amn”, which means to testify, to believe, and have humility and tranquility of the soul.(4)^[4] Therefore, the word Mu’min is used to describe the acknowledgers.

The term “Believers” refers to those who acknowledge the existence of the Almighty, surrender to Him and are humble and obedient towards Him. They acknowledge and accept the prophethood of all of the divine prophets and their message. Prophet Muhammad (Peace be upon him) has said: “Belief is understanding in your heart, saying with your tongue, and acting with your body.^[5]

Some of the signs of a Believer that are mentioned in the Holy Quran are:

Prayers and recognizing its importance.
Giving Zakat, and donating to charity in the way of Allah.
Relying and placing complete trust in Allah.
Enjoining what is good and forbidding what is evil.
Staying away from frivolous and idle acts.
Maintaining chastity and virtue.
Obeying Allah and the Prophet.
Obedience towards them.^[6]

The signs of a believer as described in the Quran are not limited to the signs that were mentioned. In fact, the true Believers are those who surrender totally to the orders and command of Allah and the Prophet.^[7]

One of the pillars of Imaan(Faith) is the belief in the Authority of the Ahlul-Bait. What it is understood from the Quran, the Holy Prophet and his family is that being obedient towards the Prophet’s family plays an essential role in the concept of faith, and if a person does not lead his life according to their teachings, his Beliefs are incomplete.

As an example, here are a few traditions and verses of the Quran which we will mention:

The verse of “Tableegh” says: “O Apostle! Deliver what bas been revealed to you from your Lord; and if you do it not, then you have not delivered His message, and Allah will protect you from the people.”[8]
The verse of “Wilayat”: “Only Allah is your Wali and His Apostle and those who believe, those who keep up prayers and give Zakat to the poor while they bow.”[9]

Sunni books of Tafsir and Narrations state that this verse was revealed with regards to the status and position of Imam Ali (a.s).^[10]

Therefore, if a person does not believe in the Wilayat of Imam Ali (a.s), he has not accepted one of the most important and essential part of Allah’s Commands; so how can he be classified as a Believer? In this verse, the Wilayat of Imam Ali has been mentioned, alongside the Wilayat of Allah and the Wilayat of His Prophet, and we know that the accepting the Wilayat of God and His Messenger are the bases of Imaan (Faith), which means the Wilayat of Imam Ali, is an essential pillar of faith as well. There are several other verses as well, but for the sake of brevity these two will suffice.

According to Imam Baqir (as), Faith is something which is existed in our heart that connect us to Allah, the Almighty. By submission to Allah (SWT) we would be able to prove our faith in action. Islam is related to our words and deeds.[11]

We can conclude that every Mumin is a Muslim, but it is not true to say that every Muslim who doesn’t believe in the Wilayat of the holy Prophet’s family can be a real Mumin. This means that everyone can be a Muslim by testifying that there is no God but Allah, the Almighty and the holy Prophet (pbuh) is the messenger of Allah (SWT), however if one, in addition to the previous conditions of being a Muslim, doesn’t believe in the holy Quran and Ahlul Bayt (pbuth) and Wilayat of Ali ibn Abi Talib (as) he is not considered as real believer.

From all of the aforesaid, it is obvious and clear that the only group of Muslims which is completely in coordination with the teachings of the Holy Quran, and the beliefs, actions and morals synchronized with it, are the Shias, who, by obeying and following the Prophet’s progeny have been able to understand the proper meanings of the verses of the Holy Quran and the teachings of the Holy Prophet, and have protected themselves from the darkness of the wrong path.

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

Index: Ask Islam: How to become a Muslim, answer 527.

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

Index: Shia answers: The Term Shia in Quran, answer 129.

Index: Shia Ithna Ashari is Jafari school of thought, answer 111.

Index: Principles of Religion: Usul al-Din in Quran, answer 230.

Index: Islam and Democracy / Khilafat is Appointed by Allah’s order, answer 592.

Index: The Wilayah of Imam Ali (as) / Political Authority in Ghadir Khumm, answer 470.

Permissibility of using JJH for the Imams (pbuth)

November 9, 2017 by Admin Posted in All Q&A, Theology Tagged Allah, Attribute, Imams, Infallibles, Jalla jalālahu, JJH

Question102: Is it permissible to use JJH with Imam’s names whereas it has been always attached with Almighty but nowadays some groups have started this new issue?

Answer 102: Some of these names and attributes are only suitable be applied for Allah (SWT) the Almighty, according to traditions and common law. All Muslims and even our Infallibles (PBUTH) have only applied the JJh (Jalla jalālahu: meaning May His glory be glorified) for Allah (SWT), only. There is no tradition in which our Infallibles have applied it for themselves.[1]

(1) Considering the meaning of such names, there would be no problem to use this name (JJh) for our infallible Imams (PBUTH), however, we are forbidden to exaggerate about them (AS) by using some names and attributes which are specialized for Allah (SWT), only. In the Holy Quran Allah (SWT) says, “Say [O, Messenger!]: “I am only a human Being like you; it is revealed to me that Allah is the only God to be worshipped.”[2]

(2) According to a tradition, we are recommended not to put ourselves in a position of accusation. Thus, if we use such names and attributes for the Imams (PBUTH) those disbelievers would accuse us.[3]

(3) In this regards, in the Holy Quran Allah (SWT) says, “O, you who believe! Do not say: “Raena” to the Messenger, but say: “Unzurna” listen to this admonition And [know that] for the disbelievers There is a painful Torment.” ((Yââ ayyohalladhêna ââmanô lâ taqôlô râ’enâ waqôlônẓornâ wasma’ô Walelkâferêna ‘adhâbon alêm)).[4]

(4) Since, the word Raena has had a bad meaning (curse) according to Jewish people of that time, Allah (SWT) has said Do not say Raena to the Holy Prophet, Say Unzorna (Watch over us) instead.

(5) In other verse of the Holy Quran Allah, the Almighty says: “Some of Yahudis [the Jews] Deliberately displace words from their Original places] to alter the meaning [And] for example [they say] to The Messenger [:” We heard your word And we disobeyed”] or they say: [” Hear And let you hear nothing!” Or they say:” Raena” with a twist of their tongues And a taunt to Islam; and if] instead [Only they had said:” We hear and obey”, And] had said: [” Do have consideration For us to understand what you recite”, it Would have been better for them and More proper; Allah has cursed Them for their disbelief; so they will Not believe except a few of them.”[5]

(Menalladhêna hâdô yoḥarrefônalkalema ‘ammawâḍe’ehê wa yaqôlôna same’nâ w’aṣaynâ wasma’ghayra mosma’ewwarâ’enâ layyam belsenatehem waṭa’nan feddên Walaw annahom qâlô same’nâ wa aṭa’nâ wasma’wanẓornâ lakâna khayrallâhom wa aqwama walakella’anahomollâho bekofrehem falâ yomenôna ellâ qalêla)

Conclusion: According to above mentioned verses of the Holy Qur’an and those traditions, we are not recommended to use such divine names and attributes for the Infallibles (PBUTH).

Shia Ithna Ashari is Jafari school of thought

November 6, 2017 by Admin Posted in All Q&A, Miscellaneous, Recognition of Religion, Theology Tagged Ahlul Bayt, Imam Jafar, Imammiyyah, Ithna Ashari, Jafari, School of thought, Shia, The Twelver

Question 111: The Jafari school of Thought are all who follow the school Shi’a? And is there any who follow this school who are not Shi’a? Are Shi’ah Ithna Ash’ari, Jafari?

Answer 111: Jafri is a surname commonly associated with those who are the descendants of the 6th Imam, Ja’far al-Sadiq (as), who was a direct descendant of Imam Ali (as) and the holy Prophet Muhammad (pbuh).

The meaning of Ja’fari sect is the Twelver Shia. Imam Ali (as) is their first infallible Imam and their last Imam is Mahdi (as). There are other names for the followers of this holy sect as follows:

Imamiyyah, Ithnā‘ashariyyah and the twelver Shia. Ja’fari is also used as another name for the Twelver Shi’is. The Twelver theology, which mainly consists of five principles [as] has formed over the course of history on the basis of the teachings of the Holy Qur’an, and hadiths from the Holy Prophet Muhammad (saws) and the Twelve Imams (pbuth) especially Imam Jafar al-Sadiq (as).

So, those who follow this school of thought are called Shia.

Note: The Ithna Ashari School is not the only group that identify as Shia but it is the majority of Shia consisting of about 85% of Shia. In addition, there are a small minority of follows from the School of Ahlul Sunnah wal Jamaah (Sunni) who love the Ahlulbayt (as) but don’t follow the hadith of the 12 Imams (as) nor disassociate with their enemies.

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

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

Index: Shia answers: The Term Shia in Quran, answer 129.

Delaying Death and Called before its Time

October 24, 2017 by Admin Posted in All Q&A, Theology Tagged Ajal, Death, Delay, Hatmi, Infallibles (pbuth), Lawh and Ithbat, Muallaq, Soul, Time, Umm al-Kitab, Unseen

Question 505: Asslamoalikum. I wanted to know can death be delayed or can be called before time, in any way?

Brief Answer 505: As far as whether one can delay his death or not, one must say that the ahadith and Quranic verses speak of two types of “ajal” (time of death); “ajal muallaq” and “ajal hatmi” which have also been referred to in the ahadith by other names.

The “ajal muallaq” of a person is the time span he is given to live in this world. However, this period may be lessened or prolonged. For example, by giving charity or visiting relatives one can delay his “ajal muallaq”. Similarly, by not visiting them or being cursed by his parents, this period will be shortened. On the other hand, “ajal hatmi” cannot be changed. Therefore, ajal muallaq has been written in the Tablet of Lawḥ and Ithbāt while the latter is written in the Umm al-Kitāb.

Since, death is one of the Unseen nobody knows when he will die, unless the Infallibles (pbuth) except for some messenger whom He approves of

Detailed Answer 505: In the holy Quran Allah (SWT) says: “Knower of the Unseen, He does not disclose His Unseen to anyone, except (a few of the unseen) to an apostle He approves of. Then He dispatches a sentinel before and behind him. So that He may ascertain that they have communicated the messages of their Lord, and He comprehends all that is with them, and He keeps count of all things”.[1]

As death is one of the Unseen, only Allah, the Almighty knows when our souls certainly taste of death. Nobody knows when he will die except the Infallibles (pbuth), however they knew well that whenever Allah (SWT) wished their souls would certainly taste of death.[2]

Note: The majority of Shi’a scholars argue relying on the above mentioned verse of the holy Quran that the special servants of Allah can be informed of the Gheib on occasions which this knowledge is necessary. This meaning is also indicated in the ahadith of the imams. Imam Sadiq says in this regard: “When an imam wills to know something, Allah will teach him.”[3]

The answer to this question that if we realize at the time of death that we are going to die or not is that We all, but the Infallibles (pbuth), don’t know the real time of death until when it overtakes one of us. At that time, those who are not the real believer say: Send us back, my Lord, send us back.[4]

Delaying Death: In Islamic literatures, each description about death explains a certain aspect of it. Before observing the material we find about death in these texts (Quranic verses and the ahadith), we will cite and explain the words of a few philosophers in regard to this issue.

Avicenna says: “Death is no more than the body leaving the tools and means that it used in this world and what is meant by the tools are the different organs that together form the body.”^[5]

The great Philosopher, Mulla Sadra said: “Death means that the soul simply leaves the body when the soul reaches a stage in “Harakat Jowhariyah” (substantial motion) that it no longer needs the tools and organs of the body. The body is like a ship that the soul employs in its journey towards God amongst the dryness of objects and the sea of souls. Once it has passed this stage, it is no longer in need of the body, and this is when death comes into the picture. Therefore, contrary to what many doctors and physicians believe one does not die because his physical energy has finished or that he lacks instinct heat. Death is something natural for man, and brings about perfection for it, and anything that promotes perfection for it, is its right, thus death is man’s right.”^[6] Along these lines, in deeper discussions it is said that death is: “مفارقة النفس للبدن بانقطاع تعلقها التدبيرى”^[7]. At all events, this was the philosophical viewpoint in this regard. Now, we will refer directly to the ahadith and Quran to observe them as well.

1- The Quran explains death as losing life and its effects such as thinking and willing. Obviously, losing life only applies to things that can come to life. The Quran says: “و كنتم امواتاً فاحياكم ثم يميتكم” “You were lifeless and He gave you life, then He will make you die.”^[8]

Or about the idols it states: “اموات غير احياء” “They are dead, not living”^[9]. Such a description of death is correct in the sense that man is comprised of the body and soul and when the body dies, the physical aspect has died. Thus, one could say that man has died. However, to think that the Quran implies that man’s soul will cease is wrong, it does not imply that angels, which have no physical body will ever cease.^[10]

2- Another description mentioned in the Quran is the term “tawaffi”^[11]. This word is derived from the root word “وفی” which means to receive something in a complete way. “توفیت المال” means that I received all of the money with no shortage. The Quran refers to death with this term in 14 verses and this means that first: man has a metaphysical aspect and it is because of this aspect that man never ceases and is delivered completely to the angels at the moment of death. This metaphysical/spiritual aspect is referred to in many verses as “ruh” or “nafs”. It is this aspect that will continue to live, and second: the true essence of man is not his body, because the body gradually disintegrates^[12] and is not delivered to the angels. Other proof for this claim is that the Quran attributes acts that a live person does, such as speaking with the angels, and yearning and asking after death, to the soul, illustrating that man’s true essence is not his lifeless body. It is the true essence of man that is received by the angels.^[13] In short, death is “وفات” (complete reception) and not “فوت” (ceasing).^[14] Therefore, death is an existential matter that can be created and this is why the Quran says that even death is a creation of God.^[15]

In verse 42 of surah Zumar, the Quran says: “الله يتوفى الانفس حين موتها و التى لم تمت فى منامها”

“Allah takes the souls at the time of their death, and those who have not died in their sleep. Then He retains those for whom He has ordained death and releases the others until a specified time.” The pronouns in the words “موتها” and “منامها” seem to refer to “انفس”, but they actually refer to the bodies of humans; because it is the body that dies and not the soul.

Death is simply a long form of sleep and sleep is a shorter form of death. In other words, death is no different from sleep except for the fact that in sleep the soul is temporarily taken away, meaning that the soul is granted permission to return to the body.^[16]

It is also understood from verses 60 and 61 of surah Waqi’ah that death is moving from one home to another and from one stage of creation to another, not ceasing.^[17] Therefore, death is a second birth.

In this regard, the Prophet says: “You were not created for annihilation, but rather to remain. You will only go from one house to another (when you die).”^[18]

Imam Ali describes death as follows: “Death is leaving the world of annihilation (the world of limited life) towards the world of endurance for eternality Therefore, a wise man must be prepared for the next world befittingly”.^[19]

In a very elegant saying by Imam Husayn, he uses the metaphor of death being a bridge that a believer passes to be relieved of all pains and difficulties to reach the great heavens.^[20]

As far as whether or not one can delay his death, one can say that Islamic texts mention two types of ajals (times of death) for each person.^[21] The Quran says: “قضى اجلاً و اجلٌ مسمى عنده” “then he ordained the term [of your life] the specified term is with Him…”^[22] This means that man has an indefinite ajal^[23] that can be changed and a definite ajal that cannot be changed. The fact that the second ajal cannot be changed is understood from taking the word “عنده” into consideration, because the Quran also states: “و ما عند الله باق” “What is with Allah shall last…”^[24] This is the ajal that the Quran makes reference to in verse 49 of surah Yunus which states: “There is a time for every nation: when their time comes, they shall not defer it by a single hour nor shall they advance it.”

If we consider this point along with verse 39 of surah Ra’d which states: “لكل اجل كتاب يمحو الله ما يشاء و يثبت و عنده ام الكتاب”^[25](25) we can conclude that ajal muallaq (the conditional ajal) is that which is recorded in the “Umm al-Kitāb” and ajal musamma (the definite ajal) is in the Tablet of Maḥw and Ithbāt.

The Umm al-Kitab can be identified with stable and unchanging events in essence; meaning events from the perspective of them being related to general causes that inevitably entail their respective effects. The Tablet of Mahw and Ithbat identifies with events from the perspective of their relation with partial causes that will take effect only if no barriers get in their way. Thus, sometimes the non-musamma and musamma ajals are the same and sometimes they differ and the one that eventually takes place is the musamma ajal.^[26]

At all events, ajal muallaq can be delayed and if the ahadith speak of performing certain acts and delaying death, it is referring to delaying ajal muallaq.

The hadith says: “يعيش الناس باحسانهم اكثر مما يعيشون باعمارهم و يموتون بذنوبهم اكثر مما يموتون بآجالهم” “People live more by their good deeds than they live by their lifetime (meaning that they can postpone their ajal muallaq with their good deeds) and die more due to their sins and evil deeds then they do by their times of death (meaning that before the time of their ajal hatmi comes, they die on their ajal muallaq because of their evil deeds).”^[27]

For example, charity^[28] or maintaining family ties have been counted as means of delaying ajal muallaq and prolonging one’s lifespan.^[29]

For more information in regards to deeds that may prolong one’s lifetime, please refer to relevant books.^[30]

Shia Believe Ahlus Sunnah are Muslim not Kafir!

October 18, 2017 by Admin Posted in All Q&A, Recognition of Religion, Theology Tagged Ahlus Sunnah, Believer, Ithna’Ashari, Kafir, Mushriks, Nonbeliever, Nubuwwah, Prophethood, Shia, Sunni, Tawhid

Question 203: Assalamu Alaikum. Do Shia believe Sunni followers (Ahlus Sunnah) are kafir or nonbeliever?

Answer 203: The first degree and step in Islam, which is the necessary condition to being Muslim, is to admit to the two principles of tawhid (the oneness of Allah (swt)) and nubuwwah (prophethood). The concept of لا اله الا الله (there is no God but Allah (swt)), is the true essence of Islam and its most important doctrine, containing all of the different dimensions of tawhid in it, and admitting to the prophethood of Prophet Muhammad (pbuh), is the acknowledgement that he is the seal of the prophets and that his religion is the final one to come, nullifying all other religions before it (meaning that these religions can no longer be followed, although they might have been the religions to be followed before the advent of Islam). The rest of the degrees of higher faith start from here, which is to follow the Prophet Muhammad (pbuh) in all of his teachings and decrees without any questioning.

One who bears witness to the two principles mentioned above, has embraced Islam and parted from all other religions. When such takes place, all rulings pertaining to Muslims (such as the permissibility of marrying other Muslims, having transactions with them, the taharah (being pure and not najis) of their bodies and their children’s bodies, will all pertain to him/her as well[1] and his/her life and possessions will be respected and defending him/her will become a responsibility of the Islamic governor and the Muslim society. As was said, this is the least that every Muslim must bear and others can no longer call such Muslims Mushriks or Kafirs anymore, even though their faith is the lowest one can have, but then again, it is faith.

In addition to what was said above, according to the ithna’ashari sect, considering the different verses and hadiths that imply this matter, accepting all twelve individuals as imams, leaders and successors to the holy Prophet (pbuh) after him is one the most important conditions of faith and the acceptance of our actions and worship from Allah (swt), because accepting the holy Prophet (pbuh) and the Quran as the final revelation to the prophet (pbuh) which hasn’t been changed and falsified till today, necessitates the precise and complete practice of the teachings of the Quran and the prophet (pbuh). One of these teachings and guidelines which is of extreme importance, is for us to obey the imams. Therefore, in reality, disobeying them is equal to disobeying the Prophet (pbuh) and Allah (swt) because they are the ones who have ordered us to follow them.

Imam Sadiq (as) recommended his followers to be good and behave nicely toward ahdlul Sunnah, offer their prayers at Ahlul Sunna Mosques, visit their (ahlul sunnah) patients, go to their funeral, and if possible be their Mukabbir (one who pronounces takbir and other Dhikrs in congregational prayers). The Imam (as) says: If you did so they would say, you are the followers of Ja’afari sect. May Allah, the Almighty Ja’afar’s soul rest in peace. How good the Imam educated his followers.[2]

Thus, the Sunni followers are not considered as Kafir. They have only the lowest level of faith! They are not the true believer.

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

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

Index: Ask Islam: How to become a Muslim, answer 527.

Index: Shia answers: The Term Shia in Quran, answer 129.

[1] . Of course, there is a difference of opinion regarding the purity of the bodies of the people of the book, which you can learn about by referring to the different risalahs of various marjas; Sayyid Sistani (ha) says: The Ahlul Kitab (that is, the Jews, the Christians and the Zoroastrians) are ritually pure (tahir) as long as you do not know that they have become ritually impure (najis) by coming into contact with an impure object. You can follow this ruling when dealing with them.

[2] . Man La Yahduruhul Faqih, al-Sadoup, Vol. 1, Pg. 267, H. 1128.

Quran says: Every Soul Shall Taste Death

October 14, 2017 by Admin Posted in All Q&A, Tafsir, The Holy Quran, Theology Tagged Death, Israfil, Quran, Soul

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.

Usul al-Din and Furu al-Din in Islam

October 13, 2017 by Admin Posted in All Q&A, Islamic Laws, Miscellaneous, Recognition of Religion, Theology Tagged Din, Furu al-Din, Hadith, Islam, Quran, Usul al-Din

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

Principles of Religion: Usul al-Din in Quran

October 10, 2017 by Admin Posted in All Q&A, Recognition of Religion, The Holy Quran, Theology Tagged Furu al-Din, Imamah, Islam, Nubuwwah, Pillar, Quran, Resurrection, Tawhid, Usul al-Din

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.

Ask Islam: How to become a Muslim

October 9, 2017 by Admin Posted in All Q&A, Islamic Laws, Miscellaneous, Theology Tagged Convert, Islam, Ithna Ashari, Kafir, Mushriks, Muslim, Nubuwwah, Shahadatain, Tawhid

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

The difference between Trial and Punishment

August 21, 2017 by Admin Posted in All Q&A, Theology, Traditional Tagged Bad, Blessings, Casualty, Disaster, Evil, Good, Incidents, Occurrences, Punishment, Trial

Question 517: The Difference between Trial and Punishment. As-Salamu `Alaykum. I have asked this question of many scholars but no one has been able to give me a satisfactory answer. I hope you can clarify it for me. I know that man has to go through a lot of problems and afflictions throughout his life. Now these sufferings could be a punishment from God or it could be that God wants to test his faith and raise his ranks in the Hereafter. But how can we tell the difference between punishment from God or tests and trials by God?

Brief answer 517: Imam Ali (a) says, “Calamities are designed to punish the unbeliever, to test the believer, and for prophets, it is to raise them up in rank and degree.

Detailed answer 517: To see whether unpleasant natural happenings are God’s punishment or not, we should consider the following points:

Living in indulgence and laziness are not the end goals in the creation of human beings. The end goal of human beings is to achieve true happiness, which cannot be gained except through praying and gaining proximity to God.
Natural disasters also have some intrinsic benefits in the sense that they help human beings reach their end goal. It can be said that the harm that these incidents deliver can be considered relative. This means that we consider these things as disasters only when we look through the eyes of those who have been affected. For example a snake’s poison is harmful for a person or an animal that is bitten, but in reality it is good for the snake itself as it protects it from danger and harm.

These catastrophic incidents which occur have invaluable effects when gauged in proportion to the whole universe and the life of the creatures therein.

Some of these effects are as follows:

1- Flourishing talents: Due to the nature of human beings and the general conditions of the world, whenever human beings are facing hardships and are struggling to overcome these hardships, their internal talents, whether material or mental, are forced to manifest themselves. For instance, many scientific discoveries and innovations have taken place due to the needs of human beings. The Holy Quran has underlined this fact that whenever there is difficulty and suffering it is followed soon after by comfort and ease.[1]

From the Holy Quran’s point of view, one of God’s methods is to test human beings by putting them through difficulties[2] at various stages in their lives in order to draw out and manifest their hidden talents. Imam Ali (a) describes the effects of difficulties on drawing out people’s intrinsic talents in the form of a very beautiful simile:

“Know that the desert trees have stronger branches, while trees planted near water have thinner (and weaker) barks.”[3]

2- Enlightenment: One of the most important consequences of calamities is that they awaken human beings from the ignorance caused by the material blessings of this world. These calamities remind humans of their important responsibilities before God and replace arrogance with humbleness. Regarding this issue, the Holy Quran says that various Prophets have had their people tested with different types of hardships in order to dissolve any feeling of resistance in them and to help them to submit to the truth.

“And We sent no prophet to any town, unless We seized its people with suffering and harshness.”[4]

3- Appreciation for God’s bounties: Another benefit that natural disasters bring is recognition of the importance of God’s bounties by human beings. “One who knows the value of being healthy is the one who has suffered formerly.”

In a Hadith, Imam Sadiq (a) says, “Calamities are for both good people and bad people; God uses them to improve both groups. When calamities occur for good people it reminds them of the bounties they used to have and teaches them how to be patient and grateful.”[5]

c- The proportion of what human beings know to what they don’t is similar to the proportion of a drop of water to an ocean. There are many unknown secrets, not only in the outside world, but also contained inside of human beings. Since the knowledge of human beings is limited, we cannot claim to know every secret about the incident which we call ‘evil’. It is likely that there are many benefits in these incidents which we are unaware of and unable to fathom. It’s evident that we cannot say something does not exist simply because we cannot recognize it ourselves. Therefore, careful judgment is a key requirement of wisdom. It is very easy to think of something as evil while its reality may be the complete opposite. The Holy Quran beautifully uncovers this through the verse which says, “It may be that you dislike a thing while it is good for you…”[6]

Another important point is the effect of people’s acts on the occurrence of disasters. The human being is a creature with free will. However, based on the law of causation, the wrong decisions that people make might lead to calamites and sufferings.[7]

The Holy Quran says, “And if people of the towns had believed and had had piety, then certainly, We should have opened for them the blessings of the heaven and the earth, but they disbelieved. So We took them (with punishment) for what they used to earn. “[8]

Imam Ali (a) has said in this regard, “God punishes his servants for their evil behaviors by decreasing the fruits of trees, and bringing a lack of rain, etc …, until they repent and stop committing sins, and take heed. “[9]

The way that people’s ethical behavior can create the causation of natural disasters and the kind of relationship that exists between them is a detailed issue itself, which will be discussed later.

With the help of science, some of the destructive effects of natural disasters are prevented in developed countries. With this in mind it should be realized that it’s not possible to completely evade the sufferings that are caused by people’s evil actions. This is an issue that cannot be decided easily; for instance, we can see that the same developed countries passed through a period of suffering and pain in the second World War that was much greater than any natural disasters that have occurred throughout history. The source of such wars and calamities is directly linked to evil actions and the misconducts of the authorities in those countries. In addition, they are now suffering from other calamities such as social corruption, various diseases and a lack of moral and mental security, and various other issues which will be discussed later.

The most important thing is that in these natural disasters, God has set different goals for different people. These happenings are a blessing for believers, because they are either expiations for sins, for which the individual concerned would have been punished in the next world., In some traditions they have even been considered as valuable as martyrdom in the way of God[10], This is because it is something which can awaken people from ignorance and remind them of God’s blessings, whereas the unbeliever is not welcomed by these blessings. He may spend his life in pleasure and welfare, but in the other world, he will be seized by painful sufferings much greater than the ones in this world.

Imam Ali (a) says, “Calamities are designed to punish the unbeliever, to test the believer, and for prophets, it is to raise them up in rank and degree.”[11]

It should be pointed out that calamities are blessings when a human being can benefit from them and makes his soul perfect through patience. However, if he chooses to evade and escape from difficulties, the difficulties he faces will become very harsh for him (Not that one shouldn’t try to avoid difficulty, but one shouldn’t think that they should never take place for him, and if they do, he can complain and question everything). The fact is that like calamities, blessings can also lead to either happiness or misery. Therefore, whether an occurance is a blessing or not depends on the reaction shown by human beings, i.e. whether they are grateful or ungrateful towards God. In addition, it depends on their level of patience.
A calamity is something that is God’s punishment, which is a consequence of the evil behavior of human beings. These are the true calamities by definition because firstly, they are under the control of human beings and secondly, they don’t lead to goodness and perfection. For example, cruelty is a calamity for human beings as is narrated in traditions.

“Cruelty is God’s harshest punishment.”[12] This is because the punishment of cruelty cannot be felt and it does not awaken the human being so as to bring God’s grace upon him.[13]

Finally, natural occurrences are the results of various causes. Some causes stand in one line and some side by side. This means that the causes themselves are consequences of other causes. Anyway, there are material and non-material causes (in some cases the acts of human beings) that form an adequate cause for natural disasters, which are all subject to the general order of the universe which is materialized by God’s will. Therefore, natural disasters happen by divine will, and are prevented by God as well. God can punish any group of people whenever He wishes. In most cases, He does this via natural causes. Natural occurrences and their prevention are both based on divine will, and are not necessarily in contradiction with the fact that they are used to punish.

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

Index: Reasons why Allah immerses us in the sea of hardships, answer 474.

[1] Shahid Mutahhari, Adle Elahi, pp. 130-134.

[2] “فان مع العسر یسراً ان مع العسر یسراً” Inshirah:5-6.

[3] Anbiya:25; Baqarah:155.

[4] Nahjul-Balaghah, Letter 45.

[5] A’raf:94

[6] Biharul-Anwar, vol. 3, pg. 139

[7] “و عسی ان تکرهوا شیئاً و هو خیر لکم” Baqarah:216.

[8] Ma’arefe Eslami, vol. 1, pp. 81-85.

[9] “وَ لَوْ أَنَّ أَهْلَ الْقُرَى ءَامَنُوا وَ اتَّقَوْا لَفَتَحْنَا عَلَيهِم بَرَكَتٍ مِّنَ السمَاءِ وَ الأَرْضِ وَ لَكِن كَذَّبُوا فَأَخَذْنَهُم بِمَا كانُوا يَكْسِبُونَ” A’raf:96. For further explanation see:Tafsir Nemouneh, vol. 6, pp. 265-274 and vol.1, pg.53, under verse 7 of surah Baqarah.

[10] Nahjul-Balaghah, Sermon 143.

[11] Kafi, vol. 1, pg. 353.

[12] Mustadrakul-Wasa’el, vol. 2, pg. 438.

[13] “ما ضرب الله عبراً بعقوبة اشد من قسوة القلب” Mustadrakul-Wasa’el, vol. 13, pg. 93.