Alhassanain(p) Network for Heritage and Islamic Thought

QUESTION 10

God says in Quran:

إِنَّ رَبَّکُمُ اللّهُ الَّذِي خَلَقَ السَّماوَاتِ وَالْأَرْضَ فِي سِتَّةِ أَيَّامٍ

Surely your Lord is Allah, Who created the heavens and the earth in six periods.[1]

There was not any day and night at that time, and moreover, why he did not create all of them in one instant?

Reply:

The above question includes two parts: First, what is meant by six days, while there was not any day and night at that time?

It could be replied that basically, the term,الیوم , which means day in English has several shades of meaning in various contexts. Usually, it is applied for day opposite to night, and this concept has been applied in Quran in many cases. Sometimes, the same term is applied for “period”, so that in case of existence of different periods, day is applied for referring to each period.

For instance, an old man says: One day I was a child, one day a youth, and today I am old. Since these periods are related to each other like rings of a chain, like three succeeding days. On this account, day is applied for the three various periods of life.

Imam Ali (a.s.) says:

الدهر یومان، یوم لک و یوم علیک

There are two days in the world; one is with you and one is against you.

It implies that there are two different periods in man’s life. One in the peak of power, and one involved in problems.

On this account, six days during which heavens and earth are created refer to the six periods for establishment of heavens and earth in the present form. In other words, the present situation in the earth and heavenly bodies is the result of a series of succeeding changes in them. Every period may have been ten million or billion years.

The second part of question, that is, why all of them have not been created in one instant, and they have been created gradually?

It could be replied that: We live in a material world, and evolution is one of the inseparable effects of a material being. Naturally, the material affairs change from one form to another, and pass some periods, and consequently, they change into a perfect event. Heaven and earth too are not excepted from this law.

Consider any of the material events. You will see that all of them proceed in the ladder of perfection gradually, like plants, trees, minerals, animal, man. This law governs everything in the material world.

Note

1- Quran Jonah:3

QUESTION 11

It has been narrated among the judgments by Ali (a.s.) that once three people differed for dividing 17 camels between themselves. They wanted to distribute them in such a way that one could one could own ½, one 1/3 and the other 1/9. They could not do it and referred to Ali (a.s.) for solving their problem.

In order to solve the issue, Ali (a.s.) added one of his camels to the 17. Then, he gave half of it (9) to the first person, and third to the second (6) and ninth to the third (2), and one remained in excess which belonged to Imam (a.s.). That is, Imam in fact gave them in excess of what they were claiming, because they wanted their share of 17 camels, and Imam gave it from 18 camels. They were satisfied with the judgment and one extra camel remained!

There is a problem, that: Whereof the extra share was provided and to whom it belonged, which was given to them by Imam?

Reply:

It is noteworthy that the share they were looking for was less than the total, that is, if we add the real half with third and ninth, the result would be less than one. Therefore, we shall say that they were not claiming for the total 17 camels, because ½+1/3+1/9 is less than the total.

It is remarkable: The total of shares of one property is always equal to one. For instance, if the shares of one company is “one hundred shares”, the total of shares would be certainly one hundred.

In the above question, the shareholders were not going to distribute 17 camels in the proportions of ½, 1/3 and 1/9. rather, the first claimed for ½, and second for 1/3, and third for 1/9, while the total does not equal with 17. however, Imam distributed the remaining among them according to the same proportion, and this is the reason why they received a little more than their own share.

There is a question that how Imam distributed the remaining share among them while they were not claiming for it?

It could be replied that: In view of Islamic rules, when a property is under possession of one or more, it belongs to them, unless there is a contrary proof. Therefore, the remaining share too belonged to them, but they did not notice that their share is less than total. In other words, they assumed the 17 camels belonging to themselves, and there was no fourth shareholder. They were going to distribute it among themselves with the proportions of ½, 1/3 and 1/9, but they did not notice that it is less than the total. Here, with an interesting innovation (addition of one camel and creating a distributable share to the requested shares), Imam Ali (a.s.) solved their dispute easily and interestingly.

QUESTION 12

Is it permissible to prostrate on the Imams’ tombs?

Reply:

As it was already mentioned, prostration allocates to God, and it is not permissible for anyone save Him. If some do it, it is for their ignorance of fundamentals of religion, and they shall be notified that prostration for Imam (a.s.) is not permissible.

However, prostration on the clay discs (Mohr) made of the clay of the sacred locations does not imply prostration for the owner of those locations. Rather, according to the traditions narrated from the Islamic leaders, in order to achieve more submission for prostration of God, we shall put our forehead on the earth or what is taken from the earth (save what is edible, wearable and mineral). Hossein clay too is the clean clay which is honored for rise of Imam Hossein (a.s.) for restoration of religion of God and monotheism.

Particularly, prostration on the clay of Karbala reminds the memory of self-sacrifice of master of martyrs, Hossein Ebne Ali (a.s.) in the hearts of the prayers, and invites the pure spirits and awake hearts to follow the high doctrine, and supports the spirit of self-devotion and sacrifice.

QUESTION 13

What is meant by Tawalla and Tabarra as two Islamic instructions? Is it possible to observe these two instructions in the present world?

Reply:

Usually, Islam is resembled to a strong tree. The belief tents form its roots, and the extensive practical programs form its branches, and usually, ten subjects are mentioned for its branches. However, the Islamic practical programs are too extensive to be summarized in ten subjects, but the importance of these ten instructions has caused to give them more priority. Otherwise, certainly, they are not restricted to ten. Three of these ten instructions are concerned with worship and invocation of God (prayer, fasting and Haj), and two for economical issues and relation with people (Zikat, Khoms), and five for social, political and military issues (Jihad, bid to good, forbid of wrong, Tawalla and Tabarra). Here, we are discussing about two recent instructions meaning “befriending” and “hate”. Whom we shall befriend and whom we shall hate?

We shall befriend and associate with the friends of God, the truth seeking people, valuable men and the advocators of truth and justice, and hate and dissociate with the unjust, enemies of God and people.

Why we shall not like all? Why we shall not befriend with all people? Is it possible to neglect the principle of peaceful life with everyone and everywhere in the present world?

The advocators of thesis of friendship with all and under all conditions shall be questioned: Shall we befriend with all in the world where there are oppressor and oppressed, the colonizer and usurper and colonized, clean and unclean?! Shall we be happy with all?! Shall we help all?! Does any human intellect authorized us to do so? Is the live affection of any nation compatible with this wrong compromise?

These two principles are included in the fundamental principles of Islamic practical programs in order to unite the advocators of truth, justice, freedom, sincerity and purity, and leave the unclean and unjust alone in a social and moral blockage by the positive and valuable men.

Does your body accept any food? Isn’t man’s taste a means of Tawalla and Tabarra for distinguishing the useful foods from harmful? Does your body compromise after eating poisonous foods and suffering food poisoning, and submit one to death or uses its power for throwing out the poisonous food through vomiting?

Isn’t balance between the powers of attraction and repulsion the code of survival of world? How survival of human society could be excluded from balance between these two forces in the form of Tawalla and Tabarra?

If the spirit of compromise with everyone and every doctrine and indifference to everything and every event replaces these two instructions, and the positive factors are not attracted and the disturbing and negative factors are not repelled, the society will be destroyed soon. On this account, we read in a narration from Prophet (s.a.):

اَوْثَقُ عُرَى الإيَمانِ الحُبُّ فِى اللهِ وَ البُغْضُ فِى اللهِ

One of the strongest handles of faith is befriending for God, and hating for God.1

Note

1- Safinatol Behar, vol. 1

QUESTION 14

We know that Jerusalem was Qiblah for Moslems at the beginning of appearance of Islam. What was the reason for change of the said Qiblah to Kaaba?

Reply:

As it is inferred from the Quranic verses, Kaaba has been Moslems’ Qiblah from the beginning, but for some reasons (which will be mentioned later), Jerusalem was selected as the “temporary Qiblah” for Moslems.

The verse:قد نری تقلب وجهک فی السماء فلنولینک قبله ترضاها

We do see you turning your face in the sky. (Expecting Our final commandment of Qiblah), Then We turn you to a Qiblah that shall please you. (Quran, The Cow:144)

testifies that Prophet (s.a.) was upset for hearing the Jews talks about Jerusalem as Qiblah, and was looking for end of duration of this temporary Qiblah, and declaration of Moslems’ permanent Qiblah by God.

Let us see why the permanent Qiblah, that is, Kaaba, was not introduced to Moslems from the beginning, and rather, they were instructed to pray towards Jerusalem for a period?

As it is induced from the verse:

و ما جعلنا القبله التی کنت علیها الا لنعلم من یتبع الرسول ممن ینقلب علی عقبیه

And We appointed not the Qiblah to which you were used, except, that we might know who would follow the Messenger from him who turn on his heels. (Quran, The Cow:143)

This has aimed just for training Moslems and strengthening the spirit of obedience in the newly converted Moslems and progress of the sacred objective of Islam.

Arabs in Hijaz, specially Meccan, were very fond of their territory. Then, at the beginning, it was necessary for them to leave Kaaba for a period against their sensual desire and local zeal, and pray towards Jerusalem to extinguish bigotry and strengthen the spirit of obedience and submission in them.

Moreover, Moslems should care Jerusalem, the center and capital of Jews, for a period and take lesson, because Jerusalem is the museum of lesson for the world as the location of honor and abjection of Children of Israel. The reasons of degeneration and progress of this tribe is visible in Jerusalem. Children of Israel immigrated from Egypt to there abjectly, and achieved there honor through warfare and self-sacrifice, and then, became subject to fall as a result of negligence of divine instructions.

Their biography was a good lesson for the recently converted Moslems. Moslems should come to know that Kaaba is selected as their permanent Qiblah not for being a local and racial center for them. Rather, the reason is it is the oldest center of monotheism and theology which has been constructed and repaired by the great champion of monotheism.

QUESTION 15

Discussing with some materialists and non-Moslems, we are asked that how Islam is a universal religion while its instructions are only applicable in the areas like ours? For instance, it is not possible to perform five daily prayers and fasting during the blessed month of Ramadan in the areas near to the North and South poles where nights and days are very long (in some parts, there is six month of day and six month of night)!

Reply:

Indeed, all of such issues have been anticipated in the Islamic instructions and there is a ruling for them. Islamic programs are applicable at all times and in all places.

It is remarkable that: Our great Faqihs have mentioned this issue in their Fiqh books where discussing about the details of Islamic practical rules.

For instance, the late Ayatollah Sayed Mohammad Kazem Yazdi, one of the greatest Faqih, in his book, «عروة الوثقى» 1 , has referred to this point and approved that: Such people shall perform their prayer and fasting in accordance with the Temperate Zones. In other words, they shall find the length of night and day in the same season (average) in the temperate zones, and fast and say their prayers accordingly.

It could be also explained in other words removing any ambiguity and objection: In the Pole zones with long nights and days sometimes lasing for six months, it revolves every 24 hours around the horizon. In such areas, the rotation of sun around the horizon is not always the same, that is, once it is in the highest level, and so, it becomes lighter.

This is repeated every 24 hours, and if you look at the photos taken from the rotation of sun around the horizon in these areas, this could be found well.

When sun rises in the sky, the residents of Pole Zones 2 call it day and work, and when it falls and the sun has less light and approaches horizon, they call it night and rest.

It shall be noted that when sun falls in the horizon there, it is the real night in the Temperate Zones located on the same meridian.

On this account, it is easy to recognize night and day there: If we put an index on the earth, when the shade is minimum, it is noon, and when it is maximum, it is midnight, and in this way, the problem of finding noon and midnight there is solved.

Then, if we know the length of night and day in the Temperate Zones at that time, and for instance know that the average length of days in the beginning of summer is 14 hours and 10 hours for nights, we could easily decide about the time of five daily prayers and fasting. (pay attention)

Therefore, the situation of prayer and fasting during the long days is clear now. For the long nights, we shall note that the weather is not the same during the 24 hours. Once it becomes dark and once somehow light, because sun approaches the horizon or it becomes far and it becomes dark. 3

During these nights, it is possible to distinguish midnight and noon through the position of movement of stars and their distance with horizon as well as darkness and lightness of weather, and considering the average length of night and day in the Temperate Zones, it is possible to perform legal obligations.

Taking into account the above explanation, it is now clarified that Islamic rules, including the obligations of prayer and fasting do not allocate to a particular environment and are applicable in all parts.

Notes:

1- The book,صوم , Ways of proving moon, issue 10

2- The poles refer to the points higher than the 67 degree circuit. A part of these points are habitable and another part is inhabitable.

3- The scientific reason for such change in the position of long polar nights and days is that the axis of earth is not vertical to its circuit, and it has a trend of about 23 degrees.

Question 16

Is masturbation harmful?

Reply:

Although some of the “uninformed physicians” and “non-researcher psychologists” are trying to show “masturbation” harmless for the youth, but we have received numerous letters from those suffering from it, and the sensible and external observations all approve that actually, this is a sort of denial of sensible realities and definite delusion of youths.

Here, we narrate a documentary and research article extracted from the article of a popular psychologist (Dr. Chehrazi) published in the issue 13 of Daneshmand maganize as a live answer to this question.

The teenagers and youths are facing with complicated problems one of which is “sexual problem”. In fact, at this age, when sexual tendencies are formed, and after a period of curiosity, the teenager finds the reality of this instinct, any encouragement and sexual temptation kindles the fire of lust in the teenager.

In the past, the youth were principled thanks to “religious training and social customs”, and when facing with the sexual instinct, they showed self-control and inhibited temptation.

However, today1, sexy scenes in the street, home, advertisements, and observation of bare photos, magazines, dailies, cinema and TV film and romantic stories are very influential in provocation of this instinct, and consequently, the youth are engaged and entangled with strong and rebellious sexual desires.

Here, ejaculation or wet dream happens to the teenager after guidance of his friends, or during sleep, and such like, and since he enjoys it, he decides to repeat its causes, gradually ending to masturbation as a big proble in the youth’s life.

Some physicians and psychologists believe that masturbation is a natural affair and assume it normal for man and animals.

They neglect that if it is repeated for several times per week, it would have many bodily and mental harms for the youth (unfortunately, these habits are strengthened gradually, and since its means are available for the youth easily, they are addicted to it soon, ending to several times per short internals).

Ill-consequences of this obscene habit and impotence

According to the recent studies, particularly with our studies and researches on more than thousand of youths, it was found certain that masturbation shall not be considered simply and carelessly. (Pay attention).

For clarification, first it is necessary to explain about the physiology of sexual glands:

One of the symptoms of puberty is excretion of sperm from the cells of gonads. Each drop of sperm contains millions of spermatozoid and a special viscous liquid excreted from gonads, entering sperm sac through the sperm duct.

The sperm sac is filled gradually, and a part of it is absorbed by body and is effective in growing of teenager’s body, and stimulates sexual desires. However, its major part shall be evacuated and used for reproduction.

The youth who are less subject to sexual temptations, and their religious and sanitary beliefs prevents them from inappropriate temptations, when, sperm sac is filled, it is evacuated during sleep as nocturnal emission, and biological balance is established. In this way, there is no concern for them.

However, the youth for whom the numerous causes of sexual temptation are accessible, assume masturbation as the only way of ease, and since they find their ease after every temptation through masturbation, the action is often repeated. When it is repeated for several times (or more) per week, the youth will be in an abnormal mental and sexual situation, and will be affected by disorder in their sexual system, the important symptom of which is impotence.

It should be explained that during natural satisfaction of sexual instinct and marriage, the youth’s sexual instinct center in his brain is tempted through observation, touching and other senses, and physiologically the impressions transmitted to the brain centers through eye, touching and such like, result in sexual reflection, and sexual intercourse is performed naturally.

It is completely different for masturbation, when fancy and imagination of particular views and local touch replaces the natural temptation factors, and in this way, a sort of altered reflection occurs in the sexual system.

When it is repeated, and the ‘altered reflection’ is stabilized in the youth’s nature, it results in his impotence in natural satisfaction of his sexual instinct. On this account, they found themselves impotence after marriage. This quality disturbs and outrages him, and its repetition appears in the form of a sort of mental problem, later affecting his character and psyche (of course, the youth’s fear, worry and scare will worsen the case, while it is curable if he stop his obscene habit, and keep cool and replace it with a good habit).

Corporeal disorders in the afflicted with masturbation

The other important point is that as we already referred, a part of excreted sexual materials (sperm) is absorbed by body and results in the growth of the teenager, both corporeally and mentally.

When, these materials are evacuated after repeated masturbation, in addition to disorder in the complete sexual growth, it results in slimness, weak personality, weak will, little power, too much shame and reduction of mental power.

For more clarification, it is better to review some samples of the utterances of the afflicted who have failed after marriage, do not enjoy their wife or are suffering from impotence.

A married young man said: I love too much my wife, but unfortunately, do not enjoy sexual intercourse with her, and this bothers me.

A lady said: It is three months that I have married, but I do not know why I do not have any sexual feeling with my husband.

A young man stated: I did this obscene action after puberty repeatedly. Now, I fail in sexual intercourse with my wife, but when I am alone, I am tempted.

Other two young men said: Due to repetition of this obscene action, we fail in sexual intercourse with our wives and we are really discountenanced for it.

A young man expressed: I have made marriage contract with my wife six months ago, but unfortunately, due to affliction with this obscene habit, I have not succeeded in sexual intercourse with her.

It is remarkable that the secluded and isolated youths are subject to this obscene habit more, and on this account, they shall avoid unreasonable seclusion and eliminate this factor through selection of good and faithful friends.

Weak personality and obsession

The other harm of this obscene habit for the youth is that most of them become repentant and feel sorry after doing it, and promise themselves not to repeat it anymore. Unfortunately, when the causes are provided, they repeat it.

The repetition and continuation of repentance and action hurts their psyche and causes the youth to feel weak personality, weak will, doubt and suspicion, obsession and impotence.

In brief: Masturbation disturbs the feeling of pleasure and ability through deviating the mental reflection system in the sexual issues, and results in inferiority complex, contempt and abnormality of personality. Moreover, it hurts the bodily growth of youths. (End of narration from Dr. Chehrazi)

Essential remark: For prevention from occurrence of these risks, the teenagers and youth shall challenge with this obscene habit hopefully and seriously, and at the meantime avoid fear and embarrassment.

First, they shall try to avoid watching bare photos and cinema deviating films and or reading romantic books and cheap presses.

They shall fill their leisure time through selection of good friends and avoiding seclusion and even sleeping alone in a room, selection of useful sport activities and right hobbies.

They shall avoid association with the perverted individuals, and avoid this obscene habit through replacing it with a series of good habits.

They shall never be deceived by some poisonous writings and utterances of the uninformed physicians and unaware psychologists who probably guide the youth to this obscene action!

For prevention of those who have not afflicted yet, and also for withdrawal of those addicted, you can refer to our detailed discussion in the book, “Sexual problems of the youth” besides what was mentioned here above.

Note

1- We mean before Islamic Revolution.

Question 17

Why Islam has forbidden (Haram) music and what is the philosophy and reason for it?

Reply

Although, the popular use of music prevents many people to think properly and logically about it, and by virtue of the improper idea hold strongly by some people (popularity of something could be a proof for its harmlessness), they do not accept to study about the harmful and ill-effects of music.

However, the realistic people never suffice with this, and for finding the realities, they always attempt and study despite of their popularity.

Music could be discussed from several aspects

In view of corporeal harms and its ill-effects on man’s nervous system: Dr. Wolf Adler, a professor of Colombian university says:

The best music songs have the worst effects on man’s nervous system, especially when the weather is warm; its undesirable effects are more!

Dr. Alexis Carl, the well-known French physiologist and biologist writes:

The ferocious satisfaction of lusts may attract some significance, but nothing is more illogical than spending life for recreation. The general decrease of intellect and mind power is caused by Alcohol, and finally irregularity in habit. Undoubtedly, cinema and radio share in this mental crisis.

In general, music shall be counted as narcotic, because its narcotic effects are never deniable. There are different types of narcotic and man could narcotize its nervous system through several ways. Sometimes it is achieved through drinking, like alcoholic beverages with a strong narcotic effect on the nervous system which inactivate man’s power of perception and wisdom.

Once it is achieved through smelling via nose, like Heroin dust which is smelled by nose and inactivates nervous system for some time. Many of the patients apply it through intravenous injection.

Once it is achieved through ear duct, and listening music and concert has a narcotic effect on the hearer.

Considering above, you will approve that music is just a narcotic, and has all and or many of narcotic faults and harms.

Basically, the extreme pleasure achieved by people for listening it, is for its narcotic effect. Sometimes, the narcotic effect is so strong that man loses his intellect and wisdom and performs abnormal movements and actions.

For instance, when the narcotic effect of music is strengthened, man loses the power of proper judgment. He could not perceive good and bad properly. When he is affected by the mysterious factors of audio attraction and his power of intellect, thinking and distinguish is dominated by the presto tones of music, he may commit any inappropriate action.

I do not think we need to mention an example for this, because everybody knows that the dances of men and women with each other are always done by presto tones of music, and the vibration of its tones covers individuals’ intellect and perception in such a way that they do any action even inappropriate with his humanity rank.

It goes without saying that alcohol and music have been the means of lustfulness for the luxurious men and women, and they resort it for narcotizing their nervous system in particular situations. It is true that Islam never prohibits man from the natural pleasures, but it prohibits him from the transient pleasures appearing through narcotization of nervous system and temptation of sexual instincts.

Moral borders of music

There is no doubt that these songs and music are one of the causes of moral degeneration. The tempting music spreads immorality.

Moreover, the heart filled with tempting songs and romantic poems does not have any place for remembrance of God!; and or thinking of the poor and deprived!

Is it possible to call Halal in a divine religion what could cause such ill-effects?!

It is concluded that music songs are both narcotic to the nervous system, and revive a series of lusts in man.

In sanitary point of view, it has been proved that there are numerous factors and reasons for increase of sudden death rate, one of which is contagion of music, because it is the cause of excitement, that is, disorder in balance of nervous system. Those, whose nervous system is bombed day and night by various music songs are subject to infarct and apoplexy.

Question 18

How we can distinguish capital and lesser sins?

Reply:

Dividing sins to capital and lesser originates from the verses of Holy Quran, as:

«اِنْ تَجْتَنِبُوا كَبائِرَ ما تُنْهَوْنَ عَنْهُ نُكَفِّر عَنْكُمْ سَيِّئاتِكُمْ ;

If you avoid the heinous sins that are forbidden you, We will acquit you of your evil deeds.1

Now, we shall see what is the criterion for being a capital or lesser sin?

Our Faqih’s say: Any sin, either capital or lesser, is essentially a great sin because it is disobedience to divine order.

However, the criterion for being capital or lesser is not comparing sin and disobedience with the Sacred Presence of God, because on this basis, all sins are capital. Rather, the classification is based on the comparing one group of sins with the other. In this comparison, there are two groups of sin: capital and lesser.

Now, we shall see what is the criterion for recognition of capital and lesser?

There are many ways for recognition of these two groups, the most popular of which among the scholars is that any sin for which chastisement has been promised in Quran and narrations, is a capital one, like, murder where Quran says:

«وَ مَنْ يَقْتُل مُؤْمِناً مُتَعَمِّداً فَجَزاؤُهُ جَهَنَّمُ خَالِداً فِيها ;

And shoos slays a believer willfully, his recompense is Gehenna, therein dwelling forever.2

Some other scholars have added another term and say: A capital sin is one for which chastisement has been promised for committing it, or at least, it has been strictly prohibited. There are many sins for committing of which chastisement is not promised in the Quranic verses, but are strictly and or with repeated prohibited from committing them.

For instance, when we assume that just the following phrase has been mentioned about usury:

«فَاِنْ لَمْ تَفْعَلُوا فَأْذَنُوا بِحَرْب مِنَ اللهِ وَ رَسُولِهِ ;

If you do not do so, God and His Messenger will fight with you!

The phrase could not imply that usury is a capital sin. If chastisement of usurers was not promised in the other narrations and traditions, the strict prohibition was deemed as the sign of calling usury a capital sin. On this account, calling a sin capital or lesser is not a relative affair. Each of them has a distinct border, and it is not possible for a sin to be both capital and lesser. It is a capital sin if chastisement has been promised for committing it or it has been strictly prohibited. Otherwise, it would be a lesser one.

Notes

1- Quran, Women:31

2- Quran, Women:93

Question 19

How many are the capital sins?

Reply:

There are numerous ways for diagnosis of capital sins, and we here refer to two of them:

1- Any action which God has threatened the committers to punishment and chastisement, either explicitly, implicitly, emphatic and repeated prohibition is called a capital sin.

2- According to the sound and reliable traditions narrated from the great Islamic leaders numerating clearly the capital sins. For instance, Imam Ali Ebne Mousal Reza (a.s.) has stated a number of them in a letter to Abbaside caliph, Maemoun. In another tradition narrated by Aemes from Imam Sadiq (a.s.), many of capital sins have been stated. Hereunder, we refer to the major part of the capital sins mentioned in the verses and traditions, and pray God to let us succeed in avoiding all of them:

1- Murder, 2- Adultery, 3- Drinking alcohol, 4- Not praying, 5- Transgression to an orphan’s property, 6- Escape from battle field, 7- Usury, 8- Gambling, 9- Any sort of oppression, 10- Pederasty, 11- Contribution to the oppressors, 12- Reliance on the oppressor, 13- Negligence in fulfilling people’s rights, 14-Lie, 15- Treachery, 16- Warfare with divine Saints, 17- Misbehavior with parents, 18- False accusation of the chaste, 19- Backbiting, 20- Disregard to divine wrath and punishment, 21- Disregard to Haj obligation, 22- Pride, 23- Extravagance and prodigality, 24- Eating pork, 25- Eating blood, 26- Eating a dead flesh, 27- Eating the flesh of any animal slaughtered in a name other than God, 28- Despair from divine mercy, 29- Short weighing, 30- Insistence on the lesser sin, 31- Not paying Zikat, 32- Cut of family relations, 33- Non fulfillment of promise, 34- Hiding witness, 35- False oath

Above is a major part of capital sins, but many of scientists believe that their number is not restricted to these.

Question 20

Why we shall stand towards Qiblah when praying, while God is omnipresent and not in a particular direction?

Reply:

Praying towards Qiblah does not account for a particular location or direction for God, as Quran has clarified this reality in the verses related to Qiblah in two cases:

و لله المشرق و المغرب فاینما تولوا فثم وجه الله

To God belong the East and the West; whithersoever you turn, there is the Face of God.1

قل لله المشرق و المغرب

To God belong the East and the West.2

Rather, man is a body and shall inevitably turn to somewhere when praying. Islam has benefited this issue in the best way and for perfection of the worship (prayer), because we know that Kabba’ is the oldest center of monotheism. The House which has been reconstructed by the champion of monotheism, Abraham (a.s.), and has been noticed by all leaders of monotheism and divine prophets.

Turning to the center of monotheism equals with turning to God. One who stands before such center is nearer to God from many aspects and finds himself present before Him.

In addition, all Moslems throughout the world turning to this sacred center five times everyday fosters the spirit of unity and singleness in their heart and soul and helps Islamic unity and solidarity among world Moslems. It connects various Islamic gatherings from the west and east and displays their magnificence and splendor. Finally, it shows the essence of universal instructions of Islam as “Unity of Objective and Belief” to the world.

Notes

1- Quran, The Cow:115

2- Quran, The Cow:142

Question 21

Why we say “Noon and Afternoon” prayers and or “Evening and Night” prayers together and at one time, while each of these prayers has a special time, and Islamic leaders said each of them at its special time, that is, in five times?

Reply:

There is no doubt that saying prayer at five times and its appropriate time is the procedure of prophet, other leaders and most of Moslems at the beginning of Islam. They often said their five prayers at five times. However, there is the question that is “separation” and “gap” between prayers obligatory as many of Sunnite Faqihs believe or it is recommended (Mustahab), and like other recommended acts, man is free to do or not to do them and there is no obligation, although doing them separately is preferable and better?

According to the traditions narrated about Prophet and those from the great Islamic leaders and following the appearance of the Quranic verses, Shiite scholars in all Islamic ages believe that separation between prayers is Mustahab, and told people that separation and gap between prayers and performing each of them at its appropriate time is Mustahab and better, but at the meantime, you are allowed not to do it, and this is the concept of Mustahab.

Of course, saying two prayers successively does not mean that we say one of them in an inappropriate time. For instance, when we say Evening and Night prayers at the beginning of night, it does not indicate that we have not said Night prayer at its appropriate time. Rather, we have said both prayers at their common time, because evening sunset to midnight is appropriate time for both prayers (but as long as three Rakats from the beginning of sunset allocates to the Evening prayer, and as long as four Rakats before midnight allocates to the Night prayer and the remaining time is common for both prayers). However, it is recommended (Mustahab) to say Evening prayer at the beginning of night and Night prayer after twilight. If one does not observe this, he has only not done a Mustahab act.

Why it is permissible to say to prayers successively?

Our proofs for permissibility of saying two prayers successively is the traditions narrated from our sixth leader, Imam Sadiq (a.s.), and the late Sheikh Horr Ameli has composed these traditions in his book (1).

However, we shall notice that not only the Shiite but also Sunnite narrators have narrated the traditions from the Islam Prophet (s.a.) related to saying prayers successively, even when there is no excuse. They have mentioned about ten traditions in their authentic books from Ebne Abbas, Moaz Ebne Jabal, Abdollah Ebne Massoud, and Abdollah Ebne Omar, to some of which we refer hereunder:

1- The well-known Sunnite narrator, Ahmad Hanbal in his popular book narrates from Ebne Abbas:

صلّى رسول الله(صلى الله عليه وآله) الظّهر و العصر جميعاً، و المغرب و العشاء جميعاً من غير خوف و لا سفر

Prophet (s.a.) performed “Noon and Afternoon” prayers and “Evening and Night” prayers successively without having any excuse like fear of enemy or travel.2

2- The same narrator narrates through Jabar Ebne Zeid from Ebne Abbas:

I and Prophet (s.a.) said eight Rakats of Noon and Afternoon prayers and seven Rakats of Evening and Night prayers successively. This tradition has been narrated from Ebne Abbas with different phrases.

3- Abdollah Shaqiq narrates in his book: Once Ebne Abbas was lecturing for the people, and it lasted till the stars were observed in the sky. A man from “Bani Tamim” stood up, and objected: Prayer, Prayer; it is Evening Prayer’s time. He answered: I am more familiar with the practice of Prophet (s.a.) than you. I witnessed that Prophet said Noon and Afternoon prayers or Evening and Night prayers successively. The narrator says: I doubted and said the issue to Abou Harireh. He too confirmed Ebne Abbas.3

4- The famous narrator, Moslem Ebne Hajjaj Qashiri, died on 261 A.H., has composed one chapter in his Sahih titled “Successive Prayer”, and has narrated four traditions in this regards, three of which ends to Ebne Abbas and one to Moaz Ebne Jabal.4 The context of these four traditions is similar to what we have narrated, but there is a new point in these traditions, that is, when the narrator is asked about the reason, he replies:

«اراد ان لا يحرج امّته

He wanted his nation not to be in trouble.

This has been also mentioned in the Shiite traditions, and it is observed in the traditions narrated from Imam Sadiq (a.s.) in this regard.5

5- The narrators of the issue of “saying two prayers successively” are not restricted to Ebne Abbas and Moaz. Rather, Tabarani narrates from Abdollah Ebne Massoud that Prophet said the Noon and Afternoon prayers or Evening and Night prayers successively to avoid trouble for his nation.6

The same has been narrated from Abdollah Ebne Omar. He says: Prophet said two prayers successively even when he was not in travel to avoid trouble for his nation.7

These are parts of traditions narrated by the Sunnite narrators in their tradition and commentary books, all indicating that separation between two prayers is a recommended act, and if we see that observance of this recommended act may hurt fulfillment of the obligation, we can ignore it upon Prophet’s instruction, that is, we can say both of them successively.7

Nowadays, in many parts, the situation is in such a way that observance of this recommended act causes trouble and even causes a group to avoid saying prayer. Now, being inspired by the prophet’s guidance, we can ignore the issue of separation for observance of a more important issue. Many of Sunnite Faqihs hold the same idea, but avoid commenting in this regard for some considerations.8

Notes

1- Vassaeloshhite, Prayer book, chapters related to prayer time (chapters 32 & 33)

2- Masnad Ahmad Ebne Hanbal, volume 1:221

3- Masnad Ahmad Ebne Hanbal, volume 1:251, and the similar content has been registered by Zarqani, the expositor of book,موطا مالک , in his exposition, volume 1:263.

4- Sahih Moslem, volume 2:151

5- Vassaeloshhite, Prayer book, chapters related to prayer time, chapter 32, traditions 2, 3, 4, 7.

6- Zarqani Mota’ Exposition, page 263

7- Kenzol Ommal, page 242

8- Resalatel Eslam, seventh year, issue 20, page 156

Question 22

It has been narrated from the Holy Prophet (s.a.):

نیه المومن خیر من علمه و نیه الکافر شر من عمله

A believer’s intention is better than his action, and an unbeliever’s intention is worse than his action.

What is meant by this tradition, and how one’s intention is better or worse than his action?

Relpy:

The above tradition is one of the popular Islamic traditions narrated by the Sunnite and Shiite narrators from the Holy Prophet.1

The scholars have interpreted the said tradition in various forms. We remark one of the clearest interpretations hereunder.

A believer’s intention and endeavor is always higher than what he performs. He may succeed to do only one tenth of what he has decided and desired, but this (high endeavor and higher intention comparing with action) is the direct effect of belief in God. As a result of belief in the other worldly rewards and punishments on the Day of Resurrection, a believer’s existence is the focus of pure and benevolent ideas and high endeavor for doing good deeds, although he may succeed to realize a minor part of his intentions.

In contrast, as a result of disbelief in God and not fearing His punishments, an unbeliever’s existence is the focus of vicious thoughts, and he always decides to accomplish an evil deed, while he may not succeed to realize what he has decided due to a series of social obstacles and or lacking required means. In this case, his intention for the obscene deeds is much more than what he performs. On this account, the Holy Prophet (s.a.) says: An unbeliever’s intention is worse than his deed.

What was mentioned above is the content of a tradition narrated from Imam Baqir (a.s.) regarding this narration.2

Notes

1- Please refer to Kafi, vol. 2:82, Mohajjatol Beisae, page 109, Ehyael Olum Ghazali, and Jameol Saghir Soyouti.

2- The text of Imam Baqir (a.s.) tradition in Mohajjatol Beisae, vol. 8:110 is:

«نيّة المؤمن خير من عمله لانه ينوى من الخير مالا يدركه و نيّة الكافر شر من علمه و ذلك لان الكافر ينوى الشر و يأمل من الشر مالايدركه »