Najafi Q&A: Narrations

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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.

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In the name of Allah, if one does this deliberately, their prayer is invalid. Allah knows best.

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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.

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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.

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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.

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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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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.

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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.

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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.

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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.

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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.

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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.

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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.

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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.

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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.

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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.

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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.

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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.

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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.

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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.

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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.

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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.

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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.

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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.

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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.

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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.

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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.

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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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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.

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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.

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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.

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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.

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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.

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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.

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In the name of Allah, yes that is mentioned in our authentic books. Allah knows best.

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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.

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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.

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In the name of Allah, this narration is proved authentic and it is found in authentic books. Allah knows best.

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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.

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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).

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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.

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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.

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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.

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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.

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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.

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In the name of Allah, this narration is mentioned in authentic books and this might be proved by experience. Allah knows best.

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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.

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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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In the name of Allah, this action is not proved in the sharia, especially if it is offensive to the believers. Allah knows best.

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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.

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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.

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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.