permission (bi Izn-e-Allah), Angels protect him\her against the loss. I cannot elaborate more on this point here but I like to make it clear that since many different relationships are at work in our universe and all are governed by Allah (SWT), and Allah's blessing (Rahmah) is infinite, one who seeks blessing should make him\herself Ghabel of blessing by being a good servant of his, not by investing on anything as a substitute for being his Abd (servant). May we all be good servants of his and good followers of his holy prophet and his Ahlul Bayt (AS).

With regard to the belief that the basic constitutive elements of the material world being four i.e, water, soil, air, and fire, one should note that this was a scientific belief of the Greek inherited and accepted by many Muslim Scholars. This like any other scientific idea is subject to objective and empirical validation. Islam has no position with regard to many specific scientific finding. Imam Ali's (AS) kunyeh, Abu Turab, has nothing to do with this idea which was prevalent in what classical scholars used to call "Ta'abiyat" (Sciences related to Nature), it was given to Imam Ali (AS) by the holy Prophet (SA) in a historical event. As to the validity of this idea from an empirical perspective I believe there are not much scientific support for it.

Wa- Allah-u- 'Alamu bi- Ssawab.

With Regards

Mohammad

Ahadith

QUESTION 1

What are the Shia conditions for proper hadith verification? A Sunni brother was claiming that our conditions were more restrictive and
unaccepting of 'ackowledged' hadith of the Prophet?

Moreover, Why, in particular, do we not accept Bukhari? Aside from the argument based on the fact that he was Sunni... is there any other reason? Was he part of the government, etc???

ANSWER 1

A hadith is mainly verified from the chain of its narrators. Scholars, before deciding to either accept or reject any hadith, will spend time in studying the lives of all the narrators of the hadith. Aspects to be studied include the era in which the narrator lived - does it coincide with the era of the authority he is reporting on? Was the narrator old and learned enough to understand the hadith? Was the narrator a renowned fasiq(one who commits sins openly)? Has the narrator ever been known to fabricate a hadith??

Moreover, a hadith is also deemed accepted or rejected based on its contents. Do the contents of the hadith contradict the Holy Quran?? Is the content of the hadith against logic??

There are many ahadith that have been acknowledged by all Muslims. Others have been accepted by all, but with differences in versions.

Bukhari, in particular, is a Sunni scholar who compiled the ahadith, thus forming what we today know as the Sahih Bukhari. The fact is that we Shias do not reject Bukhari. There are many ahadith in Sahih Bukhari that have been accepted by Shias, but we Shias do not hold that whatever is in Sahih Bukhari is always true. For that reason, we also do not accept everything that is contained in Bihar-ul-Anwar, a book in which Allama Majlisi has compiled all the ahadith!!

In conclusion, a hadith is accepted because of the authenticity of the narrators and the soundness of its content. Any doubts in the character and personality of any one narrator out of a chain of narrators will render the hadith unacceptable by Shia scholars.

Was Salaam,

Mustafa

Ayatul Kursi

QUESTION 1

So many times we are asked to recite Aytul-Kursi, however I am somewhat confused as to what the ACTUAL Aytul-Kursi is. I have been taught to read the first Ayah (2:255) and then continue to recite the following 2 ayahs (2:256-257). However, many of my Sunni friends recite and most of the caligraphy I see only contains ayah 2:255. So, what exactly is Ayatul-Kursi: 2:255 or 2:255-257?

ANSWER 1

Ayatul Kursi starts from "Allahu Laa ilaha illa huwal Hayyul Qayyum..." upto "....khalidun" i.e. 2:255-257.

Islam, desert your own fitra! There are quite a
few examples of such discussions by people like Ibn Abi 'l-'Awjă' (during the days of Imam Ja'far as-Sădiq) and Ishăq al-Kindi (during the days of Imam Hasan al-'Askari) who were attempting to write an answer to the Qur'ăn!

On the issue of openly rejecting Islam, Islam cannot just stand aside and see one of its followers going astray. It would allow discussions to understand and solve the problems, but not allow its followers to lower themselves from the sublime status of "surrendering to the will of Allah-Islam" to the status of those "who have hearts but do not understand,
ears but do not hear, and eyes but do not see."

4. Apostacy is Equal to Treason

Why does Islam not allow apostacy? Apostacy or irtidăd in Islam is equal to treason.

The Western world limits treason to political and military terms. In the USA, treason consists "only in levying war against Americans, and in adhering to their enemies, giving them aid and comfort." However, sometimes even the Western world stretches the concept of political treason to include things which are not related to politics or military matters. For example, in England, treason includes violating the King's consort, or raping the monarch's eldest married daughter, as well as the sexual violation of the
wife of the eldest son and heir. Even now, "polluting" the Royal bloodline or obscuring it is included in the definition of treason. (See Professor Ali Mazrui, The Satanic Verse or a Satanic Novel, p. 4-5, who probably is the first Muslim to have used the term treason in comparison with apostacy in the context of the Rushdie affair.)

Why has England included such non-political and non-military matters in treason? Because the Royal family and the purity of its bloodline is one of the most significant part of the British society and culture. In Islam, the concept of treason is not limited to political and military affairs, it also has a spiritual and cultural dimension to it. In the Islamic order of sacredness, Allăh, then the Prophet and then the Qur'ăn occupy the highest positions. Tawhid, nubuwwa, and qiyăma form the constitution of Islam. Just as upholding and protecting the constitution of a country is sign of patriotism, and undermining it is a form of treason-in the same way open rejection of the fundamental beliefs of Islam by a Muslim is an act of treason. Apostacy, i.e., the public declaration of rejecting the fundamentals of Islam, has also negative influence on the Muslim society; it
is indeed a major fitna.

And that is why Islam has prescribed harsh punishment for irtidăd. It must be emphasized that irtidăd which we are discussing here involves open rejection, without any force and with the realization of what one's statements or actions imply. The punishment prescribed by the shari'a for apostacy is death.

Even the terms used by the shari'a for apostates give the idea of treason to this whole phenomenon. "Murtad" means apostate. Murtad can be of two types: fitri and milli. (1) Murtad Fitri means a person born of a Muslim parent and then he rejects Islam. Fitri means nature or natural. The term "murtad fitri" implies that the person has apostated from his nature, the nature of believing in God. (2) "Murtad Milli" means a person who converted to Islam and then later on he rejects Islam. Milli is from millat which means a community. The term "murtad milli" implies that the person has apostated from his community.

In the first case, the apostacy is like treason against God; whereas in the second case, the apostacy is like treason against the Muslim community. Probably, that is why there is also a difference in dealing with these two
kinds of murtads:

A former kăfir who became a Muslim and then apostates (Murtad milli) is given a second chance; if he repents, then he is not to be killed.

But one who is born as a Muslim and then apostates (Murtad Fitri) he is to be killed even if he repents. His repentance might be accepted by Allăh but he still has to go through the punishment prescribed for his treason in this
world.

This punishment is only applicable in case of apostacy by men; in case of women, the punishment is not death but life imprisonment. And if such a woman repents, then her repentance is accepted and the punishment is suspended.

In the writings of some of the mujtahideen, I have sensed that the punishment of a murtad is to be implemented only in dăru 'l-Islăm (i.e., the Muslim world) and not if the murtad flees to dăru 'l-kufr (i.e., the abode of kufr).

What are the sources for these laws? The sources on which these punishments have been outlined in the sharí'a are the authentic and reliable ahădíth from the Imams of Ahlul Bayt (a.s.). Those who know Arabic and have the aptitude to handle the fiqh istidlăli text may refer to the late Ayatullăh al-Khu'i's Takmilatu Minhăju 's-Salihiyn, vol. 1, pp. 324-337 for the ahădith used by our jurists.

This is not a new issue or a controversial one among the Shi'a jurists. Even the scholars of the past centuries had the same views; for example, Shaykh at-Tusi (d. 460 AH) in an-Nihăya; Ibn Idris (d. 598 A.H.) in as-Sară'ir; Ibn Hamza at-Tusi in al-Wasila, al-Muhaqqiq al-Hilli (d. 676 A.H.) in Sharăya'u 'l-Islăm, al-'Allăma al-Hilli (d. 726 A.H.) in Qawă'idu 'l-Ahkăm, and the First Martyr (d. 786 A.H.) and the Second Martyr in Sharhu 'l-Lum'ati 'd-Dimishqiyya. Those who might suspect a division on this issue between the "usuli" and the "akhbări" schools, they should know that even the muhaddithin have chapters in their collections of hadith on "the punishment for murtad" citing the ahădíth on this subject. See, for example, Shaykh Hurr al-'Ămili, who has seven pages of ahădíth under the title "abwăb haddi 'l-murtad - sections on the punishment for murtad" in volume 18 of his Wasă'ilu 'sh-Shí'a.

Sayyid Muhammad Rizvi

Aqiqah

QUESTION 1

A few weeks ago, I read that aqiqah (shaving of the newborn's head) is obligatory and if your parents have not offered it, you should do it.

But what is the rule for a convert ? Is it possible that we need to do something that should have be done at a time when neither our parents nor we where suposed to do it ? The meaning of aqiqa is to celebrate the birth of a muslim or isn'it ? Please clarify.

Please answer for Syed Sistani.

ANSWER 1

The proper ruling of the Aqiqah is that it is recommended. It is not obligatory, although it is one of the highly emphasized acts of the Sunnah. If a person did not have the Aqiqah at the time of birth, it is sometimes done later for the blessing. As a convert, however, you should not feel obligated to do something to make up for whatever you missed before you converted.

Allah knows better.

Was-Salaam

Ali Rasheed

Ariza

QUESTION 1

When we write an ariza to the Imam, we have to throw it in the water or dig a small hole and keep the ariza in the ground. Now I think that you should not go and dig the hole and see if the paper is there, but my brother is curious and he wants to see if the paper is still there or if it isn't there.

I would be grateful if I could get an answer to this question. I would like the question to be answered according to the fatwa of Ayatullah Seestani.

ANSWER 1

Ariza is basically a du`a which, instead of saying, you write it down on a piece of paper. There are ahadiths where the Imams have told us that we can write down our prayer (du`a) in a paper and put it in a well or a river. See for example, a similar hadith in the last section of Mafatihu 'l-Jinan under the section "ruq`a-e hajat".

How it reaches how is not our concern. The God who can hear our voice, surely has the power to know the du`a we have put in writing. As for the curiosity of your brother; I would strongly advise against opening up the ariza or ruq`a-e hajat. If he believes in it, then he should not touch it; if he does not believe in it, then he does not have to write an ariza--it is not wajib.

Sayyid M. Rizvi

Ashura

QUESTION 1

We know that the Ashura-day is sad because Yezid's army killed Imam Hussain (as) (the master of the paradise's youths) on this day. But Sunni brothers consider this day as happy day, and they fast it, and they say on Ashura, Allah has saved Moses (as) and they give many ahadeeth regarding this. Please give more details about Ashura day (itself), and the Prophet (s) a hadith regarding this day.

ANSWER 1

Yes sources do exist about ahadeeth that the 10th of Muharram was regarded in the early days as an auspicious day. Whatever the origin of these ahadeeth, the 10th of Muharram 61 AH turned that day into the day of mourning. Subsequently Banu Umayya as well as the later Sunni regimes did attempt to re-establish the Ashura Day as an auspicious day as a means of diverting attention from the tragedy of Kerbala, but the grief and the tears flowing from the eyes of the lovers of Holy Prophet has firmly established the day as a day of mourning. Our jurists have held that fasting is not permitted on that day.

In this context you will no doubt be aware that our 7th Holy Imam was born in the month of Safar but because we continue to mourn Imam Hussain then, we celebrate the birth of the 7th Imam in the month of Rajab.

With salaams and du'aas from a humble servant of Ahlul Bayt and their followers, and with a request to be remembered by you in your prayers,

Bashir Rahim

Astronomy & Horoscopes

QUESTION 1:

I have a question regarding astronomy. I have heard that muslims should not major in the field of astronomy. Is that true? Also since
horoscopes are directly related to astronomy, how should a muslim act towards it? I mean, should we have belief in horoscopes? A feedback will be appreciated on the issue.

QUESTION 2:

As salamu alay kum. I wanted to know what Islam says on horoscopes and the zodiac. The zodiac says that people have elements like water, earth, fire and that Imam Ali (AS) called himself Abu Turab , and that he had this earth element. A very religious friend of mine told me that there is some Islamic significance, I just wanted to know what it is , and if there are any harm things to look out for .

ANSWER 1 & 2

Fuqaha have different opinion with regard to the issue of astronomy and astrology which are usualley referred to as Nujum. Here are
some brief points which may help you to get some ideas with regard to the issue at hand.

Celestial bodies like every other entity in the universe (material and non-material) may have some causal relationship with other entities. There is nothing inherently "shirkful" in the ideas that some they, like other things, may have some effects. As to the nature of those effects one must look for convincing evidence before establishing certain relationships.
The mere belief in the existence of causal relationship among entities is not Shirk unless one considers them independent in their relationships. In other words, believing things can have effects without God's permission (izn-u- Allah). This was the case with non-Muslim astrologists. They believed everything which happens in the world is a result of certain arrangement in celestial bodies. At the time of Prophet Muhammad (SA) a Munajjem predicted rain for a certain day and it did in fact rained on that day, but Prophet Muhammad (SA) said Munajjemun are liar. His majesty (AS) was not denying the fact that it rained on that day, it was an observable fact but rather he was reminding people that even though the Munajjem was right in his prediction he was wrong in his belief that celestial bodies control the world. The supereme ruler of the world is Allah (SWT). Based on this view some shia scholars believe that Nujum like
any other science can be viewed as shirk if Allah's Izn is ignored, and Ja'z (halal) if it is conceived within the world view of Tawhid.
As to the issue of horoscope, again it depends where you stand with regard to the issue of astrology. Those who see nothing inherently haram in astrology believe the correct practice by qualified people is not haram. But from the time of Greek astrologists down to through Islamic scholars and to the present day Shia scholars it has always been emphasised that there are two aspects in astrology: one related to celestial bodies and one related to the earthly objects. Like any other cause, the effect is received when receiver is Ghabel (qualified, prepared). Therefore the predictions of even a well qualified person may not come true because his knowledge is only about the celestial bodies. He may not know about other factors that may affect a particular outcome.
Let me give you an example, suppose he predicts person X will lose some money in a transaction, but on the other hand X helps his\her parents and goes to a great burden to please them and the parents pray for him\her. Here another set of rule comes into play: with God's