Jurisprudence and Rulings

The obligation of khums is established by an explicit Qur’anic text. Imam al-Mahdi (AJ) permitted Shiites not to pay it only to ensure the purity of their birth; this does not mean that the obligation itself has been lifted. Non-Shiites are not covered by this permission. The Imam has neutralised the harmful consequences for Shiites of withholding or delaying payment of khums. Paying khums during the Occultation requires particular care and sensitivity.

It is correct to use the term “Islamic medicine,” since it refers to a researcher’s efforts to derive methods of treatment from religious sources, just as Islamic jurisprudence refers to deriving rulings from the Qur’an and Sunna. This does not mean that Islamic medicine is divinely revealed; rather, it describes an effort to draw on religious teachings in the field of healing.

When one spouse dies, the marital bond is dissolved. In matters related to washing and shrouding the deceased, the relationship between a husband and wife after death is akin to that between a brother and sister, who are mahram to one another.

In Islam, there are only two kinds of sibling relationships: those by blood and those through nursing. A formula declaring two people temporary brother and sister is not accepted and creates no mahram relationship. Every believing woman is like a sister and mother to a believing man, but this does not make them mahram by means of such a formula; the rules governing interaction between non-mahrams must still be observed.

The “intoxication of sleep” (sukr al-nawm) refers to sleep overwhelming the senses, causing a loss of awareness and incoherent speech. It differs from intoxication caused by wine. In this state, a believer’s heart remains sound, but one should not begin prayer while so drowsy, to avoid speaking incoherently.

Some hadith reports say that the Prophet (PBUH) added a third rakʿah to the Maghrib prayer in gratitude for the birth of Lady Fatima (SA). However, these reports are considered weak in their chains of transmission. According to these narrations, God prescribed the prayers as two rakʿahs, and the Prophet added two rakʿahs when people were at home, while the rule differed during travel and for the dawn and Maghrib prayers.

It is not permissible to use titles and attributes reserved for the Ahl al-Bayt (AS) for anyone else. This question is particularly important because the title “Grand Sign of God” appears in the visitation prayers for Imam Ali and Imam Husayn (AS); it is therefore not proper to apply it to someone who is not infallible.

In a community of believers, trade should be grounded in forbearance and goodwill. It is not permissible to seek profit at another believer’s expense, especially when they are buying only what they need. This principle will reach its full expression in the age of the Appearance. A hadith from Imam al-Sadiq (AS) states that a believer’s profit from another believer is usury, except in certain cases—for instance, when the purchase exceeds one hundred dirhams or is made for trade. Even then, transactions should be conducted with kindness and forbearance.

Observing hijab is an explicit command from God, emphasised in the Holy Quran. A woman who observes hijab is worthy of divine reward and special grace; it also reflects her inner purity, faith, and piety. Hijab is a practical response to her Creator and brings well-being and a spirit of purity to society and the family.

In Islam, hijab is a covenant of devotion to God, an ongoing act of worship, and a banner of divine love. By observing hijab, a woman affirms her steadfastness in that covenant, expresses her love for God, and continually sends the message “I love You” to the Eternal Beloved. In doing so, she will become a beautiful butterfly in Paradise.

Verse 50 of Sūrat al-Aḥzāb permits the Prophet (PBUH) to marry women among the spoils of war, as well as the daughters of his paternal uncles and aunts and his maternal uncles and aunts. This permission means that marriage to them is lawful; it does not mean that they are his sisters.

Laylat al-Raghāʾib is the first Friday night of Rajab and is considered highly meritorious. It is said that on this night, angels gather at the Kaaba and pray for the forgiveness of those who fasted during Rajab. A special prayer is also prescribed for the night, said to bring forgiveness for sins, intercession on the Day of Resurrection, and protection from punishment.

Prostrating to release negative energy taints the prayer with shirk, because the sincere intention of worship, which should be directed toward God, is turned toward oneself. Although prayer and prostration have many effects and benefits, they should not be treated merely as a means to worldly ends such as releasing energy or improving health. Doing so diminishes the devotional value of prayer and takes it away from the path of tawhid.