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Najafi Q&A: Narrations
lit 8/29/2026 · 53 entries · 0 followers · 0 likes
⚖️ Fiqh & LawJurist: Shaykh Bashir al-NajafiTopic: NarrationsMadhhab / school: Shia Ithna 'AshariyahSection: Theology (Aqa’id)#fiqh#najafi#qa
lit 8/29/2026 · 53 entries · 0 followers · 0 likes
⚖️ Fiqh & LawJurist: Shaykh Bashir al-NajafiTopic: NarrationsMadhhab / school: Shia Ithna 'AshariyahSection: Theology (Aqa’id)#fiqh#najafi#qa
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I was asked about the meaning of the hadith: "Love of Ali is a virtue with which no sin harms, and hatred of him is a sin with which no virtue benefits." I answered that this hadith is mentioned in the books of both Sunni and Shia schools, such as Manaqib by al-Khwarazmi al-Hanafi and others. It has been interpreted in several ways, among them: Loving Ali motivates a person to follow him in his character, conduct, piety, and faith—so much so that his goodness outweighs his sins, as if he has no sins at all. Conversely, hating Ali pushes a person away from following his character and piety—so that his evil outweighs any good, as if he has no goodness at all. This understanding is also derived from the narration of the Prophet (peace be upon him and his family): "If the people had united upon the love of Ali ibn Abi Talib, Allah would not have created the Fire (Hell)." Is this interpretation I gave of the noble hadith incorrect or unacceptable?
Answer
In the name of Allah, be informed, my son, that if a person truly loves Ali ibn Abi Talib (peace be upon him) and adheres to religion through the rulings and guidance of his infallible descendants (peace be upon them), then sins will only occur from him under the pressure of Satan or the evil-commanding soul. Such a person will regret what he has done, and he deserves the intercession of Ali and his children (peace be upon them). That sin which he committed will not harm him, because it will be forgiven through the intercession of Ali ibn Abi Talib (peace be upon him) after his repentance. This is the meaning of the hadith. Allah is the Guide and He is the All-Knowing.
Source:alnajafy.com · alnajafy.com
The Messenger of Allah (PBUH&HF) said: "Do not neglect your prayers, for whoever neglects his prayer will be resurrected with Qaroon and Haman, and it is incumbent upon Allah to enter him into the Fire with the hypocrites." What is meant by neglecting the prayer?
Answer
In the name of Allah, neglecting the prayer means not giving it importance, prioritizing worldly matters over it, or engaging in social and ethical gatherings instead of performing the prayer on time. Allah knows best.
It is narrated from Abu Baseer that Abu Abdullah (PBUH) said: The Commander of the Faithful (PBUH) said: "Whoever does not straighten his back in prayer has no prayer." Source: Wasa'il al-Shi'a by Al-Hurr al-Amili (vol. 4, p. 939). Does this mean that if someone does not straighten their back, their prayer is invalid?
Answer
In the name of Allah, if one does this deliberately, their prayer is invalid. Allah knows best.
Imam Al-Sadiq (PBUH) said, "Verily, our intercession will not reach those who underestimate prayers." What is meant by underestimating prayers?
Answer
In the name of Allah, it means considering prayers as unimportant. This is evident in one's behavior when they prioritize other matters over prayers that Allah has not commanded to be prioritized over them. Allah is the Guide, and He is the All-Knowing.
There are narrations reported by scholars in the hadith collections that when the Commander of the Faithful was buried by Al-Hasan and Al-Hussein (PBUT), a man came and helped them and they asked him "who are you?" He unveiled his face, he was the Commander of the Faithful (PBUH). This was narrated by Syed Hashim Al-Husseini Al-Bahrani in the book "Medinatul Maajiz" (vol. 3, p.60), Al-Majlisi in the book "Biharul Anwar (vol. 42 p. 300) and Mirza Habib Allah al-Hashimi al-Khoei in Minhaj al-Baraa’ah in Sharh Nahj al-Balaghah (vol. 5 p. 164) The Commander of the Faithful (PBUH) said: “Hand him over to me and proceed in the supplication to Allah.” Al-Hassan (PBUH) said to him that he recommended that we should not hand him over except to one of the two men, Gabriel or Al-Khidr, so who are you from among them? Then, he uncovered the veil, and then he was the Commander of the Faithful (PBUH). Then, he said to Al-Hasan (PBUH) "O Abu Muhammad, no soul dies unless he witnesses it, can't he witness his own body?! How do you put this transmission of the narration?
Answer
In the name of Allah, be advised, my son, that when the soul of a person dies, he departs from this organic body, and Allah makes him in another body, which is expressed by the purgatorial (Barzakh) body. This body is similar to the one in this world in terms of shape and outlook; however, it is different in terms of the characteristics. The purgatorial body can move from what it wants to what it wants and is not prevented by any obstacle such as light passing through the body and the air. If these narrations are authentic, then this man is the Commander of the Faithful (PBUH) in his purgatorial body. Allah knows best.
narration has reported that one's faith who recites Surah Al-Ma’idah would never be confused, and he would never be engaged in polytheism: 1-Is the narration authentic? 2-Does it mean that he will never engage in polytheism and be strong in faith, knowing true monotheism?
Answer
A. In the name of Allah, be advised, my son, that we said the state of the supplications and the state of the reward for the work, are all accepted by the scholars, if it is in a reliable source for the twelvers. The book of Thawab Al-Amal "reward for actions" is one of these reliable books. The mercy of Allah is not far away or dear to Him that He bestows on man these two great blessings mentioned in the report as a favor from Him to His servant. Allah is the all Helper and Knowing.
1- I have read an old narration which is that the Messenger (PBUH&HF) was having cupping. After cupping, he poured the rest of the blood, it was taken by perhaps Um Salma (may Allah be pleased with her) or another woman. She drank the remaining blood which the Messenger (PBUH&HF) poured on the ground. The Messenger (PBUH&HF) said to Um Salama or the other woman "why did you do that?" they said "it can be for blessing". The Messenger (PBUH&HF) said, “As long as you drank blood, no harm will ever happen to you, but do not do this thing again.” The same content of this story is in the books of the opponents, but it is mentioned, according to them, that a man took the remaining blood from the Messenger, not a woman, and did not drink it. Is the narration true, mentioned in the books? I saw someone talking about it, but I don't know from which books, so please could you look for the authenticity of the narration? 2-There is another story that the Messenger (PBUH&HF) took a bar and hit an animal, but he did not notice, so he hit a sheikh who said: "O Messenger of Allah, you hit me on my stomach. The Messenger exposed his pure belly and said, “Should you punish or forgive me?” The man stood up and kissed the belly of the Messenger and said: “I forgive you, Messenger of Allah.” The Messenger said "O Allah, forgive Souda ibin Qais as he forgave your Prophet Muhammad." Is this narration authentic? Does this mean that if this man commits a sin, and will be forgiven, he will be in Paradise, no matter what his sins are, as long as the Messenger, according to the narration, said, it means Allah forgives you. The Messenger did say that he must not commit the sin, because his supplication does not work, if the man does not repent. Rather, he asserted saying: Allah Almighty will forgive Souda bin Qais no matter what his sins are, because the Messenger prayed for him according to our understanding of the narration. What is your opinion?
It was narrated that a man from the people of Karmand, a village in the vicinity of Isfahan, was a camel driver to Maulana Abu Al-Hasan Al-Ridha (PBUH) when he was heading to Khurasan. When he wanted to leave, he said to him: “O son of the Messenger of Allah! Honor me with something from your handwriting, so that I may seek blessings from it, and the man was from the common people, so he (PBUH) wrote: (Be loving the family of Muhammad, even if you are immoral and love the ones who love them, even if they were immoral). The references: : (Al-Dawat by Al-Rawandi p. 28, Bihar al-Anwar, i - Beirut, vol 66, p. 253). The questions are: 1. How authentic is this narration? 2. Is it permissible to love the immoral one who loves the family of Muhammad (PBUT), because it is narrated that the infallible Imams (PBUT) ordered to face the sinners with frowning faces?
Answer
A. In the name of Allah, the narration is reported through different narrators. As for loving the one who loves the family of Muhammad (PBUH&HF) even if he was immoral, it is permissible to love this immoral as it is reasonably acceptable. Allah is the Guide.
Is the narration that Ali Ibin Abu Talib buried Salman Al-Farsi authentic?
Answer
In the name of Allah, it is mentioned in our reliable reference, and there is no problem with that. Allah is the all Guide and Knowing.
Is the narration which states that Imam Ali (PBUH) appears in the grave alongside Munkar and Nakeer authentic or weak?
Answer
In the name of Allah, this narration has evidence, but we should understand the meaning of the word “grave”, as it is not the pit in which the body of the dead was placed. It is rather when the dead are called to be held accountable with his purgatorial body, as it is known that the human soul departs from the biological body in which he lives in this world. It will be placed in another body which is similar to it in terms of shape and form but it is different from it in fact, for that body can emerge from the wall from one end to the other end without being affected by the wall. In one moment, it reaches every corner of the world with the power of Allah. All what is mentioned of accountability of the dead in the grave, punishing or affirming it is linked to the world of purgatory. The presence of the Imam Ali (PBUH) in every dead person in the world of purgatory is miraculous, and it is a supernatural act. It is not doubted that how one person can exist in different places at one moment because the absence of one person in multiple places and times at the same time is related to the world of nature. The miraculous act is not subject to natural factors. Allah knows best.
Is the narration that says that Imam Ali (PBUH) attends forty places at the same time authentic or weak?
Answer
In his name, the miracles, my son, are broader than you can imagine. Therefore, why do you doubt this narration with the availability of narrations that indicate the presence of the Imam (PBUH) at every Shiite at the time of death? Allah is the all Guide.
Is it permissible to eat burnt rice that is left in the pot? Or eat burnt meat, chicken, fish and other burnt food?
Answer
In the name of Allah, the burnt, if nothing remains safe, then eating it is problematic according to Sharia law. It is a waste according to the mindful. However, the proof of forbiddance lacks evidence and is not clear. Allah knows best.
The narration mentioned that "the Commander of the Faithful (PBUH) came to a bitter melon and said, “Oh No.” Then, he threw it"…. to the end of the narration that says our of love was not sweet? Is it permissible, according to the narration, to throw a watermelon once, perhaps it is intended to be bitter, is this not a waste of grace and disrespect for it, or does the Commander of the Faithful have a mandate and may throw food?
Answer
In the name of Allah, we have known that the mindful person avoids eating bitter unless he is bound by the order of the doctor. As for throwing bitter melon is a rejection of grace. You knew the answer to it previously. Allah is the Guide and Knowing.
It is mentioned in a narration that watercress is the milk of Umayyah, and mentioned that its root is in Hell. Is watercress disliked or forbidden? If it is disliked or forbidden, is it permissible to throw it, if it is found in a meal? Is this not a waste and belittling of grace?
Answer
In the name of Allah, be advised, my son, that Allah Almighty did not create anything in vain, but every food has benefits and harms. The infallibles (PBUT) bore the responsibility of guiding their followers to the benefits and to the harms. Therefore, quitting eating something harmful is not a waste of grace as you imagined. The mindful person is to benefit from the benefits and avoid the harms where they are found. Yes, it has not been proven that it is forbidden to eat it, but it is only disliked. Many narrations indicated that it causes the one who eats it to suffer from leprosy, may Allah protect the Shiites of Ali (PBUH) from it and other diseases. Allah knows best.
Does Satan exist in the month of Ramadan?
Answer
In the name of Allah, the accursed Satan - we seek protection from Allah from his evil - is present in all months of the year, seeking to mislead people and drag them to sin. As for what you have heard, my son, from the hadith narrated from the greatest Prophet (PBUH&HF) that the devils are restricted and chained, it means that they do not strive, and the meaning of the hadith is that fasting with its conditions and adherence to piety makes the devils unable to mislead people who are protected by piety. Allah is the Guide and Knowing.
What is the authenticity of what has been mentioned in the text of the killing in Mubki Al-Uyoon (page: 111) that Imam Sadiq said “our mother Fatima (PBUH) will pray day and night for the one, and his family, who fixes a black banner on his house door or roof on the days of my grandfather’s Al-Hussein (PBUH) lamenting days?
Answer
In the name of Allah, be advised, my son, that we have been ordered to show grief and sadness on the tragic event of Al-Taf. Thus, believers are to grief and lament this tragic event as a way of following the faith. Believers can grief, lament and show sadness in all the ways which are not prohibited. Undoubtedly, showing the signs of sadness on the house door is among those ways. Raising the banner indicates the grief on the master of the martyrs (PBUH). Man may be cautious to do this. Should he fear the enemies of Ahlulbait (PBUT), he may show grief in the way that is possible. Be advised, my son, that we have reiterated that showing grief and sadness on the master of martyrs (PBUH) in the gatherings and sessions, wearing black, and raising the flags and banners are traditions that we have taken from our fathers and grandfathers. We have sacrificed all the invaluable things to continue these Husseini rituals. We will keep practicing them till we deliver them to Al-Hussein’s grandson when he (may Allah hasten his reappearance) reappears. Furthermore, you may ask yourself and others that we, the Shiite, are free to do whatever we want to do in ourselves and properties. Why do the non Shiite prevent that? Do we take from their properties? Do we hit their chests? Do we hit their heads with knives instead of ours? Such kind of prevention of commemorating Karbala tragic event is the habit of People of Umayyad (may Allah curse them) and the enemies of Ahlulbait (PBUT). Those who try to prevent us want to be listed with the enemies of Ahlulbait (PBUT). There is no power or resort but to Allah, the Highest, the greatest.
Is there a narration confirming the beheading of the honorable head of master Abdullah the infant on the day of Ashura and holding it on the spear, dragging it through a rope as the head is small and they could not fix it on the head of spear?
Answer
In the name of Allah, be advised, my son, that the narrations concerning the particularities of Altaf event are various and speculative that it is hard to make certain in most of them. However, we explain then in accordance with what we find in the sources and we allow to the Husseini preacher to recite them unless they events narrated have no offence or lies to the Infallible or any of the prophetic lineage (PBUH). The narrations concerning Abdullah the Infant are also speculative that the Infallible Imams (PBUT) were not able to explain the details of this tragic event for the purpose of dissimulation (taqyah) and submitting to Allah Almighty. There is what is worse and worse than what you have mentioned. Allah knows best.
What is the source of the following hadith narrated about Imam Hussein (PBUH) “if you do not control your money, it will control you. Do not preserve it as it does not preserve you. Eat it before it eats you.” ?
Answer
In the name of Allah, this is narrated by Almajlisi (may Allah sanctify his soul) in his book Biharul Anwar, vol. 78 p 127 taken from the book of Aldurar Albahira. Apparently, it is a manuscript and found in the book of Ilam Aldeen p. 128, and it looks that it is still a manuscript. Allah knows best.
It is said that the land of Karbala is better than the land of Mecca and that prostrating on the Husseini soil is better than prostrating on the holy land. Is this right? How reliable are such narrations? Is it right that Karbala is among the lands of Paradise? Which is better Mecca or Madina?
Answer
In the name of Allah, what you have mentioned regarding Karbala is reported in the reliable books such as Kamil Al-Zyarat by Muhammad Ibin Qawlawiah and other. It is also narrated that some of the infallible Imams (PBUT) in Madina used to prostrate on the soil of Karbala. Concerning what is said that Karbala is part of Paradise, it means that the martyrs who are buried in it are from people of Paradise, or it is interpreted (as it can be so and as some narrations indicate) that the land which has the pure bodies of Hussein and the martyrs with him (PBUT) will be sent to paradise. Allah knows best.
It is narrated by Sheikh Tusi that Imam Alsadiq (PBUH) said “Allah the Exalted gifted quarter of the world to lady Fatima (PBUH) and the Hell and Paradise. She can get her enemies to the Hell and her followers the Paradise. She is the most pious woman known since first centuries? What is the authentication of this narration? What is meant by “woman known since first centuries”? How authentic is the hadith that the water of Furat [Euphrates] is given as a dowry to her?
Answer
In the name of Allah, the Tusi’s narration and other narrations, which you have mentioned, are narrated in the reliable books of our scholars (may Allah be pleased with them). Some of them are reliable in terms of its authenticity where its authenticity is not questionable. As for “she is known since first centuries”, apparently, it refers (Allah knows) to, as narrated, that Lady Zahra’s light along with the lights of the Imams (PBUT) were the source of mercy and cause of divine kindness that the former prophets ordered to know these Imams and to believe in them. Allah knows best.
It is noticed in the books of hadith, especially those of Sunni books, that there is a dispute in an issue which is: who is the best and who is First lady in the worlds and in Heaven? Is she the pious, victimized, martyr Fatima Al-Zahra the daughter of Muhammad (PBUH&HF) or is she Mariam daughter of Imran? Is it useful to use Imam Sadiq’s (PBUH) hadith which is “had Allah not created Ali, Fatima would have no match on earth”, and the hadith narrated about the prophet (PBUH&HF) “Allah would be angry for her anger, and Allah would be pleased for her consent”, in addition to other hadiths which proves Fatima’s (PBUH) preference?
Answer
In the name of Allah, without a doubt, Lady Fatima (PBUH) is the best and most honorable lady ever. The Hadiths that you have mentioned are not to make preferences between Lady Mariam and Zahra (PBUT) though Lady Fatima is better than Lady Mariam (PBUT). Allah knows best.
s the following narration authentic in terms of authentication and what does it refer to? It is narrated about Qutada that he said: when Satan descended, Adam said: Oh my Lord, You have cursed him, what is his knowledge? He answered: Magic. Adam asked: what is his recitation? He answered: poetry. Adam asked: what is his writing? He answered: tattoo. Adam asked: what is his food? He answered: every carrion and what Allah’s name was not recited upon it. Adam asked: what is his drink. He answered: every intoxicant. Adam asked: where is his dwelling? He answered: the bathroom. Adam asked, where is his sitting? He answered: markets. Adam asked: what is his voice? He said: the psalm. Adam asked: what is the trap? He answered: women. (Bihar Al-Anwar ch. 60 p. 281).
Answer
In the name of Allah, regarding the authentication of the documentation, it is questionable, but the content is proved by religious evidence. The narration refers to the places of corruption in which the devil tries to deviate people from religion, like markets, bathrooms which are not regularized as per the religious rules. Signing and all its tools are manipulated by Satan to tempt people. Allah knows.
What is the opinion of His Eminence (may Allah prolong his life) regarding the multiple narrations of Lady Fatima’s (PBUH) death and the hiding of her grave?
Answer
In the name of Allah, concerning hiding the grave, it appears from the traditions that it was hidden by Ali ibn abi Talib (PBUH) as protection to the grave from the attacks of those who oppressed her (PBUH). For the multiple narrations of her martyrdom day, the reason was not known. Perhaps, Allah wants the only daughter of the prophet who was oppressed to be remembered more than once as a commemoration for her and spreading her oppressiveness. Allah is the All-Guide and He knows best.
What is the opinion of His Eminence (may Allah prolong his life) regarding the jinx of some days, creatures or incidents?
Answer
In the name of Allah, we commit to every period which proved by religion to be a jinx. For example, it is narrated that sexual intercourse and getting married are prohibited while the moon is in the Scorpio and they are prohibited on days of martyrdom or death of the infallibles (as) and so forth. Therefore, these should be taken into consideration as it is narrated in our religion that there are some rulings regarding jinx or happiness.
Is the tradition authentic that Lady Zainab (PBUH) hit her head with the pole of the tent.
Answer
In the name of Allah, this tradition is found in our authentic books. Anybody who is sane and normal would kill himself if he experienced some of what she (PBUH) suffered. So, suspecting or expressing surprise about this tradition does not emanate from the wise or people loyal to Ahlulbait (as). Allah is the All-Guide.
There is a narration saying “whoever continuously goes to the mosque will get one of the eighth things: new knowledge (Ilm Mustatraf) or vivid evidence…. etc.” What is meant by these two terms?
Answer
In the name of Allah, the first one means a new kind of knowledge which you were not aware of and the second one means a clear proof dragging your attention to what you should do and what you shouldn’t. Allah knows best.
Is it possible to explain the narrations of Imam Sadiq which says ((beware of following somebody in your religion because he who follows in his religion will go astray))? Kindly support you answer with evidence.
Answer
In the name of Allah, the type of “following” here means that it is questionable prohibited. This is in case the tradition is authentic. The meaning, which is mentioned in the Holy Quran, is that you are not to follow regarding principles of theology. Otherwise, how can you pray without following? For those who are in the foreign countries and who do not know a single Arabic word, how can they follow Ahlulbait (as)? A/ He who suspects following, who legalized the marriage of your mother to you father if he does not believe in the fatwa of following? If one does not believe in following, one has to consider the marriage one’s parent invalid and hence one would be son of haram (illegitimate son)(may Allah forbid). Allah knows best.
There is a narration saying ((Regarding the incidents, go back and consult the narrators of our traditions “hadeeth”)). Who are the narrators of their narrations? Are they the authors of narrations books, like Al-Kulainy, Al-Toosi and Al-Sadooq or our jurisprudence scholars (may Allah be merciful with the deceased and protect the living)?
Answer
In the name of Allah, after searching, the meaning of this narration is the scholars rather than authors of the narration books who are like the holder of the letters. For the names that you have mentioned, they are holders of narrations and scholars at the same time. That is why they are included in this tradition. Allah is the All-Guide.
Recently, a number of projects and proposals have emerged for the so-called revising literary books or the distinguishing the correct ones whether regarding the four grand sources or Al-Bihar (Shia sources). Among these attempts are Alsaheeh (the correct one), Albihar project, and almu'tabar minal bihar (the authentic in Albihar sources). They have been done by some modern scholars or special committees relating to them. This project of eliciting the truth is based on the scholar's field rather than on all the fields. Moreover, these steps are just reactions to the problems raised by the opposing sides against some of the narrations or because they did not comprehend the narrations connotations. Here, we would like benefit from you and see what your position is regarding such projects through the following questions: 1. What is your opinion regarding such acts as the narration books are Al-Saheehs only and leaving out the other narrations which are not included here? 2. What is your opinion regarding this act after leaving out the fields of (awareness, men, and principles)? 3. One of the authentic books is Almu'tabar minal Bihar (the authentic of Bihar Alnwar). This book is composed of three volumes only which contain (2873) narrations out of the entire volumes of Bihar Alanwar). This was an attempt to make almu'tabar containing the authentic narrations although there are some which are authentic in twatur (continuously recurrent narrations) or Istifadha (the many times of mentioning a narration). These traditions don’t require scrutinizing in ethics and instructions like that needed in jurisprudence or theology. Do you see that an appropriate methodology in dealing with narration? 4. Can we get benefit from the abundance of weak narrations in a topic so that we can scrutinize the authenticity through tawatur or other methods? In some sections, there may be 80 traditions which are neglected and only one or two are accepted neglecting the entire number of the narrations. Each narration will be looked upon separately. 5. Does this project lead to the so-called Sihah in our traditions like the Sihah of the other side?
What is the Preserved Tablet (Allawh Almahfooz)?
Answer
In the name of Allah, there were different accounts in the interpretation of that. It was said to be king and was also said to be a world above the world of senses. Allah knows best.
There is a sentence mentioned in the ziara text of Al-Zahraa (PBUH) which is (Oh, you who was tested by your Creator before He had created you). How did Allah test her (PBUH) before this world, where this world is the world of testing?
Answer
In the name of Allah, the test has been performed in the world of spirits and Althar world before the spirit attaches to the body. This is what the narrations and verses refer to, like the Quranic verse ((Am I not you God, they said yes You are)). So, this test has been performed after creating the spirit and before it attaches to the physical body. Regarding the test to be performed in this world, it is different from that of the world of spirit. You must not confuse between them.
There is a narration saying ((whoever prays on me once will have all of his sins removed.)) Does this mean all the sins without any limitation, and does it mean even the grand sins (alkaba’ir)?
Answer
In the name of Allah, it should be understood that we should contemplate on such traditions and know their implications. The most important of its implications is that the sins should be those which are between the person and his Lord only, whereas the rights of the people remain unless the person himself forgives the one who oppressed him. The other implication is that such traditions are concerned with the actions which are accepted like the prayers on the Messenger (PBUH&HF) as Allah (SWT) says ((Allah only accept from the pious “Almuttaqeen”)). Allah knows best.
It is narrated that Fatima Al-Zahraa (PBUH) said ((my father (PBUH&HF) came to me and told me: Oh, Fatima, if you prayed on me and the previous prophets, then we will become intercessors for you on the Day of Judgment.)) The Question is: How do we pray on the prophets (PBUH) and what is the text of salam?
Answer
In the name of Allah, the text of the prayer to the Messenger (PBUH&HF) and the other prophets (PBUH) is as mentioned in the narrated worshipping texts. It is: ((Allahuma Salli ala Muhammad wa aali Muhammad wa irham Muhammad wa aali Muhammad wa barik ala Muhammad wa aali Muhammad kama sallaita wa tarahamt wa barakta ala Ibrahim wa aali Ibrahim, innaka hameedun majeed, wa salli ala jamee’ alanbia’ wal mursaleen.)) Allah knows best.
It is narrated that among the pieces of advice delivered by Imam Al-Askari (PBUH) to his Shia is ((we advised you to wear the ring in you right hand as we are here among you and now we advise you to wear it in the left as we disappear from you until Allah orders us to appear to you again and this is a proof of your following to Ahlulbait (PBUH)). In addition, he (PBUH) said ((tell the Shia of this speech)). How do we compensate between these and the tradition, which says that one of the believer’s characteristics is wearing the ring in his right hand?
Answer
In the name of Allah, what you have said about Imam Al-Askari (PBUH) is not authentic in addition to the implication which it contains which is (Taqyia) which is very clear. That is, it says the ruling is based on Taqyia, if the narration is true. Allah is the All-Guide and He knows best.
Does the Shiite tradition contain Israeli and buried narrations, especially in the important books?
Answer
In the name of Allah, the Shiite tradition (heritage) is free of what you have mentioned, praise be to Allah Lord of the Worlds, and whoever accuses this tradition of what you have said should seek forgiveness and return to his senses and no power except in Allah Almighty.
In our authentic books, it is mentioned that the Messenger (PBUH&HF) has authorized Imam Ali (PBUH) to divorce all of the prophet’s wives. Is it correct that this is mentioned?
Answer
In the name of Allah, yes that is mentioned in our authentic books. Allah knows best.
There is a narration saying ((any person who raises a flag (revolt) before the appearance of the Imam is a tyrant who is worshipped rather than Allah (SWT)). Does this tradition imply that one should not raise the flag until the appearance of the Imam (AJ)?
Answer
In the name of Allah, this speech refers to whomever claims the authority of Imamate which does not belong to the Imam (AJ) because the “flag” here means the principle. Allah is the All-Guide and He knows best.
What is the meaning of the saying of Imam Ridha (PBUH) ((and I am one of its conditions))?
Answer
In the name of Allah, it is meant that believing in Allah and being monotheist couldn’t be accepted unless you follow Ahlulbait (PBUH) and the infallible imams (PBUH). Therefore, It is a condition for accepting the actions. Since Imam Ridha is one of the Imams (PBUH), so he is one of the conditions. Allah is the All Guide and He knows best.
What is the source of the golden chain tradition (hadith Al-Silsila Al-Thahabiya)?
Answer
In the name of Allah, this narration is proved authentic and it is found in authentic books. Allah knows best.
There is a narration saying: (Oh Ahmed, I haven’t created the universe but for you, haven’t created you but for Ali and haven’t created both of you, but for Fatima) what is its meaning? And is it authentic or not?
Answer
In the name of Allah, this is a holy narration found in several authentic books. The shar’i ruling cannot be proved as it lacks the authentic documentation. Allah knows best.
I ask about the saying of the Messenger (PBUH&HF) in which he says, “Hassan and Hussain are the masters of the youth of paradise”. What is meant by (master of the youth of paradise)? Are all the people of paradise young including the prophet (PBUH&HF), Imam Ali (PBUH) and lady Fatima (PBUH)?
Answer
In the name of Allah, be informed that being a master does not mean absolute preference. Rather, the holy saying means what we call about one of the Hashemite people or sons of Al-Zahraa (PBUH) which is (Syed). If one is Syed, it means that he is one who deserves respect from everybody. So, it is mentioned in the supplication of Al-Iftitah (Peace be upon the grandsons of mercy and imams of guidance, the masters of the youth of all paradise people) which should be interpreted in the same way as Syed. Then, be informed that the word master has been used in the way in which it is used in the books concerned with interpreting speeches. The meanings are: (lord- the owner- the decent- the righteous- the generous- the all-forbearing- the one who endures the harm of his tribe- the husband- the boss- the person ahead. The word master should be interpreted in the saying as (the decent- the generous- the righteous), but not to be interpreted as master which is in preference of other people in paradise. At the end of the speech, it is mentioned (and their father is better than them). If Ali (PBUH) is better than them, then the prophet (PBUH&HF) is better than them as well as he (PBUH) is better than Ali (PBUH).
How can we compensate between the recommended narrations of visiting Imam Hussain (PBUH). One says it is recommended to come with dust on hair and look like tired, whereas the other says it is recommended to visit him (PBUH) after a shower and ablution (wudhu’). Does the first one refer to the physicality or to spirituality like showing the sadness? If it refers to showing the sadness, then we can compensate by showing the sadness and cooing on ablution and ghusl. In this case, it is easy to compensate.
Answer
In the name of Allah, the narration recommending ghusl means that one should be clean, and may also mean that one should not primp by combing the hair, beard and the like. The narration recommending coming dusty means that one should tolerate dust and other things in the way to Imam Hussain (PBUH), as concluded from the speeches of the infallibles (PBUH). Allah knows best.
Is the source of the following two traditions correct? The Messenger of Allah (PBUH&HF) said: "I will be pleased with whomever my daughter Fatima is pleased with and Allah will be pleased with whomever I am pleased with, and I will be angry with whomever my daughter Fatima is angry with and Allah will be angry with whomever I am angry with.” Fatima Al-Zahra (PBUH) said to Abu Bakr and Omar: "I bear witness to Allah and his angels that you have angered and displeased me. I will complain to the prophet when I meet him”?
Answer
In the name of Allah, these two narrations are found in the books of both sides (Sunna and Shia) and they are continuously recurrent narrations (Hadith Mutawatir) which must not be doubted.
It is narrated in Al-Tahtheeb wa Al-Musbah by Al-Sheikh that Imam Hassan Askari (PBUH) said: “There are five signs for the believer: the fifty-one prayers, Arbaeen pilgrimage, wearing the ring in the right hand, scratching the forehead because of prostration on turba, saying bismillahi Rrahmani Rraheem loudly.” The question is: is it sufficient for a person to be a believer by having one sign only or should he have them all together?
Answer
In the name of Allah, apparently, the narration indicates that the pious will not be a believer unless he has all these signs altogether. These signs are for the high levels for a believer. It does not mean that whoever leaves one or all of them will be a non-believer, but if he sticks to the obligatory prayers and leaves the other recommended deeds mentioned above, he would not be outside the boundaries of believing, however, his level will be lowered. Allah knows best.
Is there a narration confirming the beheading of our master Abdullah Alradhee’ on the day of Ashura, lifting the head on a spear and then tightening it with a rope because it was very small so that they could not fix it on the spearhead?
Answer
In the name of Allah, my son, be informed that the narrations regarding the details of Al-Taf are different and contradictory. It is hard to prove many of them, but we read what we find in the books and allow the preachers to recite them in for the public so long as they do not have offense for the infallibles and the progeny of the messenger (PBUH). The traditions concerning Abdullah Alradhee’ are contradictory and the Imams (PBUH) were not able to clarify for the sake of Taqqiya and submission to the command of Allah. There is what is far uglier than what you mentioned. Allah knows best.
There is a narration saying that among the atonements of the grand sins relieving distressed and miserable people. Does this mean that a muali (loyal to Ahlulbait (PBUH)) person with sins can offer atonement for the sins with relieving the distressed or is there another meaning which needs clarification?
Answer
In the name of Allah, my son, be informed that relieving the distressed and other good deeds are not sufficient for atonement by themselves. They should be accompanied by repentance which is met only by regret and giving up that particular sin and all the other ones. This can only be done by gaining piety because Allah Almighty says “Verily Allah accept from the pious”. Therefore, any deed will not be accepted from the non-pious people. The narrations, which refer to the meaning which you have indicated, should be looked into in the light of the Quranic verses and narrations of the shari’a. Allah is the All-Guide and All-Knowing.
I have heard that it is disliked to sleep in the period between the beginning of dawn and the beginning of sunrise as provisions are distributed by Allah in this time. Is this correct? And what are the narrations which speak in favour of this time?
Answer
In the name of Allah, this narration is mentioned in authentic books and this might be proved by experience. Allah knows best.
It is known that the angels do not disobey whatever Allah ordered them to do and do what they are commanded. Is the story of the angel Peter (Fitrus) correct that he disobeyed Allah and asked His forgiveness using Imam Hussein’s (PBUH)?
Answer
In the name of Allah, this was as a reason of leaving the recommended which is considered for the faithful of the worshipers of Allah as disobedience and because it does not suit them and it is like sins. This is similar to the case of the Prophet of Allah Yunus (Jonah) (PBUH) when he entered the belly of the whale. It was not by the willing of the whale, but the whale was commanded by Allah and there was no sin from Prophet (PBUH). Allah knows best.
There are traditions mentioned in the modern collections of Ahlulbait’s (PBUH) traditions in which it is mentioned that Satan (Iblees) likes the commander of the faithful, Imam Ali (PBUH): 1. The tradition is in Illal Al-Shara’I by Sheikh Suddooq Vol.1 section 120. It says that the reason behind the love of Ahlulbait is to have a pure womb (someone who was born from a pure womb) and the reason behind hating them (PBUH) is impure womb. The seventh narration says: it is narrated about Jabir ibin Abdillah Al-Ansari that he said “we were in Mina with the Messenger (PBUH&HF). We saw a man immersed in praying to Allah. We said ‘Oh the Messenger of Allah how well this man is praying.’ He (PBUH&HF) responded ‘He is the one who ousted your father from paradise.’ Then he (PBUH&HF) went to him and shook him in a way where he broke his limbs then said ‘I will kill you inshallah.’ The man answered ‘You can’t do this for a specified time which Allah knows. Why do you want to kill me? I swear to Allah that for whoever hates you, my sperm gets to his mother’s womb before the sperm of his father. I have also shared your haters their money and children and this is what Allah (swt) says in the holy Quran ‘and he shared them in their money and children.’ The prophet (PBUH&HF) said ‘oh Ali, he said the truth.’” 2. In the book Bihar Al-Anwar, vol.39, p.83, by Allama Majlisi- in the section of the description of Satan and the Jinn and the fight of the Imam (PBUH) with them, Hadeeth no. 12: It is narrated that Abdullah ibin Abbas narrated: the Messenger (PBUH&HF) was sitting with us and he saw a large snake which is like a camel. Ali (PBUH) rushed to hit it with a stick. The messenger told him that was Satan and he (PBUH&HF) had put conditions for him; one of which is that whoever hates you (Ali), Satan will share in the womb of the mother of the hater as Allah says “and he shared them in their money and children.” 3. In the book “Oyoon Akhbar Al-Ridha” by Al-Sheikh Al-Suddooq/ Vol.2/ section 32- hadith no. 335/ p.77, it is narrated that the commander of the faithful (PBUH) said (When I was sitting by Kaaba, a sheikh with a hunchback came to the messenger (PBUH&HF) and told him “pray for me to get forgives.” The messenger (PBUH&HF) answered him “Oh Sheikh, your attempt has gone in vain.” When the sheikh went, the messenger said “Oh Ali, that was Satan. I wanted to go after him to kill him, but the messenger stopped him saying “Don’t do it, Aba Alhassan.” So I let him go. He said “Oh Ali, I love you so much and I shared the mother of whomever hates you, where she laughed and the boy became son of adultery.) The first question is how do we combine hadiths, which show that Satan loves our master, the Commander of the Believers, and mentions virtues, while he is the source of evil and he is one of the enemies of the prophets (PBUH)? He is also the one who was expelled from the mercy of Allah. Also, how can we compensate between this and the hadith of the prophet (PBUH&HF) to Ali (PBUH) “whoever loves you is a believer and whoever hates you is a hypocrite”? The second question is: These narrations show that the Holy Prophet (PBUH&HF) and the Commander of the Faithful (PBUH) agree and are satisfied and associated with the action of the Satan to punish those who hate the Commander of the Believers, by adultery to the haters’ mothers.
I have a question about what is called (fonik) which is blowing air from the mouth on the faces of others after reciting Quran. Is that permissible? This is because I have read a tradition mentioned in Hilyat Al-Mureed by Allama Majlisi in Imam Sadiq (PBUH) says that this action is disliked. What is your opinion and what is the authenticity of this narration?
Answer
In the name of Allah, this action is not proved in the sharia, especially if it is offensive to the believers. Allah knows best.
What is the opinion of Sharia regarding Aqeel ibn Abi Talib, where there are traditions from new Shia sources which dispraise him. Would you please answer us with mentioning authentic Shia sources so as we know the position towards him?
Answer
In the name of Allah, regarding the issue that he left Ali ibn Abi Talib and joined Mu’awyia for the sake of money, this is not proved in an authentic source. Perhaps, It might be Ali ibn Abi Talib (PBUH) who has sent him there to see what is the position regarding Ali (PBUH) because the rumors were spread by Mu’awyia and his followers among the people of Levant who have been taken away by such rumors. The rumors were that Ali (PBUH) was a corrupt man who does not pray or fast and his concern was taking the people’s money and shedding blood, may Allah forbid. It seemed that Mu’awyia felt that he was sent for this purpose, so he did not allow him to meet people by making him reside in Mu’awyia’s house. Since Aqeel was not able to meet people, he left Levant. However it was, the story is wrong and was written under the control of Umayyad and as per their benefits. There is neither refuge nor power but from Allah.
In the book Bihar Al-Anwar by Al-Majalisy (May Allah have mercy on him), it is narrated that the prophet (PBUH&HF) was praying for a boy who has shaved his head in a way that he shaves the sides and leaves the middle. Then, the prophet (PBUH&HF) has ordered to shave the whole of the boy’s head. Sheikhana, most of the young boys nowadays are shaving their heads like this description. Is it permissible or not?
Answer
In the name of Allah, be advised, my son, that the author of the book does not clarify the description of the shaving well as the word mentioned has some other meanings. As per the dictionary, the meaning of the word “Qaza’” is lo leave curls of hair in different parts of the head. What the youth do nowadays is not related to this type of description of shaving. Allah knows best.
The narrator Yahya Al-Maziny narrated: In Al-Madeena Al-Munawara, I became a neighbor to the Master of the faithful (PBUH) and very near to where his daughter Zainab (BPUH) lives. I swear to Allah that I have never heard her voice or seen her character. If she wanted to go visit her grandfather’s (PBUH&HF) grave, she would have gone out at night accompanied by Hassan on her right, Hussain on her left and the master of the faithful (PBUH) in the front. If she gets closer to the grave, Imam Ali (PBUH) extinguishes the fire of the candles. Imam Hassan (PBUH) asked him about the reason. He (PBUH) said “I am afraid that somebody will see your sister Zainab.” Is this narration authentic?
Answer
In the name of Allah, this narration is well known. It speaks about the greatness of Zainab (PBUH) and the caution of Imam Ali (PBUH) that she cannot be seen by anyone who is not religiously permitted to see her. This narration is mentioned in the book “Zainab Al-Kubra” by Sheikh Jaafar Al-Naqdi, page 22 in the new versions and in page 41 in the second edition of the old version (1947): Al-Zahraa Press, Annajaf Al-Ashraf. It has also been narrated by Sheikh Faraj Al Imran Al-Qateefy in his book “Wafat Zainabul Kubra”. Concerning the narrator, he is Yahya ibn Amara ibn Abi Al-Hassan Al-Maziny Al-Madani. He is a third class narrator and considered a public narrator of the prophet (PBUH&HF). The historians have mentioned that he is an authentic and trustworthy narrator. His narrations were mentioned in Al-Bukhari, Muslim, Abu Dawood, Al-Tirmithi, Al-Nisa’I and Ibn Maja. Allah knows best.
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Answer
In the name of Allah, all narrations are weak in terms of authenticity of transmission and include the Prophet’s consent to eating forbidden foods, especially the narration that relates the story of Souda ibin Qais, for it includes the issuance of disobedience and injustice by the Prophet (PBUH&HF) - and may Allah forbid - in the case of negligence, it has been proven that all prophets (PBUT) and the Messenger (PBUH&HF) who is the most honorable of them, are infallible from every sin, whether it was intentional or by mistake. Allah is the all Guide.
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Answer
In the name of Allah, there is no doubt that whether the narration is authentic or not is a judgment that one should not impose his personal opinion on them like deleting some just because he thinks they are not authentic. They might be authentic to others. In so doing, he may destroy wealth of narrations which could be benefited from. The weak narrations are a lot and they deal with the same topic, the reader will trust the meaning of such narrations. Therefore, it seems that deleting weak narrations is not correct either, especially those concerned with jurisprudent rulings because many of our scholars use some weak narrations to prove something as recommended or disliked. This is the meaning of the saying (there is no strictness in traditions). For the traditions concerned with history, the virtues of Ahlulbait (as) or criticizing people of corruption, we do not have to delete them as there might be a person who wants to search about a figure through these narrations. Therefore, projects which you mentioned represent the opinion of the doer only and we cannot prevent him, but we consider it a service. Yet, this is not a reason for destroying or removing the narrations found in our books. Allah is the All-Guide and He Al-knowing.
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Answer
A1/ In the name of Allah, be informed, my son, that If anyone seeks to create your enemies, does he love you? And Satan, who is cursed as per the traditions you have referred to, seeks to multiply the enemies of Ali ibn Abi Talib (PBUH) from the same enemies of Ali ibn Abi Talib (PBUH). How can you say that Satan loves Ali ibn Abi Talib? Whoever seeks to spread corruption in society and to create enemies for the people of the house (PBUH), so he hates them (PBUH). Allah is the All-Guide. A2/ In the name of Allah, it does not appear from the narrations that the Messenger of Allah (PBUH&HF) and the Commander of the Faithful (PBUH) were satisfied with what Satan did. Yes, if the reference of the two narrations is authentic, then the mean that Ali (PBUH) wanted to kill him for the severity of the crimes of the curse Satan who begged using what is mentioned in the Quran. Ali (PBUH) tried and hoped that Allah would permit him to kill Satan. This refers to the greatest despise between the two Ali (PBUH) and the chief of his enemies, Satan. Allah knows best.
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