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How Old Was Lady Fatima (s.a) When She Was Martyred? Intro There are two main theories regarding the Lady’s age; one suggests that she was 18 and is supported by Shiites, and the other one, which is advocated by Sunnites, claims her to be 28 when she set to meet her beloved father in the next life. The source of disagreement is because the exact time of Fatima’s (s.a) birthday is a place of debate. If the Lady was 18 then she must have been born after Hijra and if she was 28, there’s no choice but to say she was born before Bi’tha. Let's take a brief look at the narratives and evidence provided by both sides. The Sunnite’s theory Although the said age for the Lady from the Sunnite is not the only theory among them, it is more accepted than others. For example, there’s a narrative in which the birthday is on the 41st year of the noble prophet’s life. To support that Fatima (s.a) was 28, certain narrations were presented by them: 1) Ibn Is’haaq[1] says ALL Rasulullah’s children were born before Bi’tha except Ibrahim[2] 2) Ibn Jawzi[3] says Fatima (s.a) was born around 5 years before Bi’tha during the rebuilding of Ka’ba. 3) Al-Waqidi[4] claims that She was born when Ka’ba was being built, and Rasulullah (s.a.w.s) was 35 years old. Contradiction of the narrative with authentic hadiths from the Sunnite sources All these famous scholars have said the same thing regarding the Lady’s birthday but seems like they were oblivious to their hadiths! There are some hadiths with the same context in which the birthday of Lady Fatima (s.a) was after Rasulullah’s Meraj.[5]. These hadiths are accepted by Sunnite as well:[6] 1. As-Suyuti[7] narrates in his book, called “ad-Durar al-Manthur”, under Ayah al-Miraj that Lady Khadija conceived Lady Fatima (s.a) after Rasulullah (s.a.w.s) returned from his divine ascension (Miraj) 2. A similar narrative is transmitted in Mustadrak as-Sahihayn from Sa’d ibn Malik. It is also added to the end that whenever Prophet Muhammad (s.a.w.s) longed for paradise, he’d go to Lady Fatima (s.a) 3. Dhakha’ir al-Uqba and Tarikh Baghdad, in two spots, also narrate a similar version of the narration. The authenticity of the mentioned hadith, which is narrated in various sources with valid chains according to the Sunnite perspective, clearly establishes that the theory suggesting the Lady was born before Bi'tha is firmly unacceptable. The Shiite Theory Unlike Sunnites, Shiites mostly believe that the Lady was born after Bi’tha, with a 5-year difference. This theory not only aligns with the aforementioned hadith but is also firmly supported by additional hadiths: 1. Kashf al-Qumma, vol. 1, p. 449 à Imam al-Baqir (a.s): "Fatima was born five years after Allah revealed His prophethood to His Prophet and sent down revelation upon him, while Quraysh was building the Kaaba. She passed away at the age of eighteen." 2. Usoul al-Kafi, vol. 2, p. 457à also from Imam al-Baqir: "Fatima, the daughter of Muhammad, peace be upon him and his family, was born five years after the Prophet's mission and passed away at the age of eighteen years and seventy-five days." Conclusion Rasulullah’s divine ascension (Miraj) is widely acknowledged to have occurred after his Bi’tha. Consequently, the hadiths indicating that Lady Fatima was born after the Miraj contradict the Sunni perspective. In contrast, the Shia viewpoint aligns with these hadiths and is supported by additional exclusive traditions. Ultimately, we can confidently assert that the Shia theory is more accurate and closer to the truth. [1] The famous Sunnite historian and biographer from Medina. [2] The infant son of Rasulullah (s.a.w.s) who died very young, before reaching 2 years of age. [3] The famous Sunnite jurist and historian of the sixth century. [4] The famous Sunnite historian and biographer of the third century. [5] The event of Rasulullah’s ascension to heaven, which is referred to in Sura al-Isra. [6] Al-FiruzAbadi, Faza’il al-Khamsa min as-Sihah as-Sitta, vol. 2, pp 152-153 [7] Jalal ad-Deen as-Suyuti, the famous Sunnite scholar of the 9th century.

Question: I travelled a day in the month of Ramadhan, and during the year I was unable to perform the Qadha fast, what is Kaffarah of delaying the Qadha of fast? Answer: If a person does not give the Qadha of his fast until the next Ramadhan, he should give 750 grams of food stuffs (wheat or bread or rice) to the poor for each missed day and must perform the Qadha fast too.

Question: What is the Islamic ruling about someone who does not fast intentionally or breaks his fast deliberately? Answer: He should repent and seek divine forgiveness and it is necessary for him to observe the Qadha of the fasts which he has left out. As for kaffara (penalty), the details are as follows: If a person breaks his fast by eating or drinking or sexual intercourse without knowing that he must fast or was certain that fasting is not obligatory on him or broke his fast due to inculpable ignorance (ignorance out of innocence), it is not obligatory to give kaffarah (penalty). In case, however, he was guilty of not learning the rules, then kaffara is obligatory on him, as an obligatory precaution. In case he broke his fast and was fully conscious of his duty to observe fast or that he was aware that what he is doing invalidates the fast, kaffara becomes obligatory. The kaffara is to feed sixty poor even if he has broken his fast with something haram. If he knew that it was necessary to observe Qadha in the same year but he did not observe the Qadha till next Ramadhan, he should give 750 grams of food stuffs (such as flour, bread, noodles or date etc.) as kaffara for each day. If a person cannot observe the Qadha due to illness or other problems that hinder him from observing the Qadha, he should leave a Will asking his relatives to observe the Qadha on his behalf.

Question: Is it necessary to perform last year's qadha fast before the beginning of this year's Ramadhan or can I keep it later? Answer: It is necessary to observe the Qadha of the previous year's fast before the next Ramadhan but if you have failed to do so, you should observe the Qadha in the following year(s) and you should also give kaffarah of 750 grams of food stuffs for each day to the poor. If the Qadha is delayed again in the following years, the kaffarah is not repeated.

Question: What is the Islamic law about someone who breaks his fast thinking it is not obligatory on him to fast? Answer: If he was certain that fasting is not obligatory on him, there is no kaffarah on him nor is any fidya payable. However, Qadha is obligatory on him but if he was not certain about fasting not being obligatory, he should give both Qadha and kaffarah. The kaffarah is to feed sixty poor Shia Muslims by one mudd (750 grams) of foodstuffs to each 60 different needy Shia Muslims. Qadha should be performed in the same year and if it is delayed until the next Ramadhan, he should give the Qadha and kaffarah of 750 grams of food stuffs for each day to the poor. If the Qadha is delayed again in the following years, the kaffarah is not repeated.

Question: What is the duty of a Hajj pilgrim in the present circumstance in which the old distance between Safa and Marwah is closed and reconstructed whereas an alternate route has been opened for pilgrims to perform their Umrah? Is the Umra valid? Answer: The reply is in different forms: N* 1- The pilgrim knows that Safa & Marwa mounts do not continue up to the new Mas'a (place for Sa'i'). In this case, to be able to come out from the state of Ihram, the pilgrim should slaughter an animal (Qurbani) in Mecca -in terms of obligatory precaution, that animal should have the same conditions as the sacrifice in Mina- and distribute it among the poor and then cut his hair (Takseer) or shave his head (Halq). This applies to the one who was not aware of this current situation before being clothed in Ihram. Otherwise, if he had known this problem beforehand, according to obligatory precaution, he cannot come out from Ihram and should stay there until the accomplishment of the Sa'i become possible for him. He may refer in this case to another Marja considering the most knowledgeable (Aalam fal Aalam) N* 2- The pilgrim is sure that the mounts continue up to the new Mas'a or this is proven by the Fatwa of some other Maraje that trustees had witnessed and this witness is not contradicting the view of other trustees. In such case, it is allowed to do the Sa'i in the new place. N* 3- If none of the above situations are proven for him, he should do both: Sa'i in the new way and also slaughtering an animal with the same conditions mentioned above, and then do Halq or Taqseer. Note: For those who have already done their Umra with the Sa'i in the new way should now sacrifice the animal and then do Halq or Taqseer, even if they have already come back to their countries, as they are still considered as Muhrim (being in the state of Ihram).

Why did Imam Ali (AS) not react during the insult to Lady Fatimah (SA) and the burning of their house’s door? Firstly, it’s essential to note that throughout Islamic history, similar incidents have occurred where individuals were forced to remain silent due to expediency. This lack of reaction or silence was not exclusive to the event involving Imam Ali (AS). For instance, during the conversion of the family of Ammar, his mother and father were martyred under torture, Prophet Muhammad (SAW) witnessed this suffering, yet he consoled them, saying, “O family of Yasir, be patient, for your promised abode is Paradise.”[1] Even during the rebellion against Caliph Uthman, there were instances. For example, Soudan ibn Hamran attacked Uthman, severing his wife’s finger, and behaved inappropriately towards Uthman's wife. [2] In another account, a witness stated that during the attack on Uthman’s house, he saw Uthman’s wife coming out, and he struck her. Uthman looked on and cursed but did not react. [3] Is it reasonable to question why Uthman did not defend his wife or respond to the insults and attacks against her? Imam Ali (AS) did respond when they tried to harm his wife, confronting Umar, knocking him down, and striking his face and neck. But because he was commanded to be patient, he refrained from further confrontation. Imam Ali (AS) wanted to convey that if he hadn’t been ordered to endure patiently, no one would have dared to even think of such actions against him. His unwavering commitment to divine orders guided his behavior. Alusi, a prominent Sunni commentator, narrates an account from Shia sources,[4] describing the incident: Umar became angry, set fire to the door of Imam Ali’s house, and entered. Fatimah (SA) rushed toward Umar, crying out, ‘O father, O Messenger of Allah!’ Umar drew his sword, which was in its sheath, and struck Fatimah’s side. He then raised the sword to strike her arm. Witnessing this, Imam Ali (AS) suddenly rose, seized Umar by the collar, pulled him forcefully, and threw him to the ground, striking his nose and neck. [5] Despite enduring immense hardships during this event, Imam Ali (AS) followed the command he had received from Prophet Muhammad (SAW) to remain patient. In the book ‘Khasa’is al-A’imma,’ Seyyed Razi refers to this incident and writes that Prophet Muhammad (SAW) instructed Imam Ali (AS): ‘Be patient with whatever comes to you from this group until they advance against me.’[6] In other words, Imam Ali (AS) was ordered to endure patiently in the face of adversity. In a lengthy narration from Solim ibn Qays al-Hilali, it is reported that Imam Ali (AS) said to Umar: ‘O son of Sohak, if it were not for the divine decree and the covenant made by the Messenger of Allah (SAW) regarding me, you would know that you would not be able to enter my house.’ [7] Therefore, the primary reason for Imam Ali’s behavior lies in his unwavering commitment to divine orders. He exemplified complete submission to the will of Allah, as emphasized in the verse: ‘Whatever the Messenger has given you, take; and what he has forbidden you, refrain from.’[8] Imam Ali (AS) adhered to this command. In another narration, Prophet Muhammad (SAW) said to Imam Ali (AS): ‘When your rights are violated and your sanctity is dishonored, be patient!’ Imam Ali (AS) responded: 'By the God who split the seed and created people, I heard that Gabriel said to the Prophet (SAW): ‘O Muhammad! Inform Ali that his sanctity will be violated.’ In continuation, Imam Ali (AS) said: ‘I accepted and consented, even though my sanctity would be violated, and traditions would be neglected…’ [9] It is worth noting that the reason for the command to exercise patience by the Prophet (SAW) was based on the interests, which were expressed differently in the words of Imam Ali. Where He said: ‘I have observed that patience in this matter is better than creating division among the Muslims and shedding their blood. Especially since people had recently converted to Islam, and the nascent religion of Islam is like a delicate plant that any neglect can lead to its corruption, and even the slightest force can destroy it.’ [10] The Imam's (AS) words conveyed that any internal conflict within the Islamic nation, specifically in Medina, could jeopardize the lives of the Prophet's family.[11] Such strife would create an opportunity for the enemies of Islam and hypocrites to easily uproot the young foundations of Islam. This concern was particularly pressing given the looming threat of an attack from the Roman Emperor, whose forces were stationed at the borders of the Islamic territory. Several conflicts had already occurred between the Roman army and the Islamic forces. The danger was so significant that Rasulullah’s final command was to mobilize an army to the borders to deter any potential Roman invasion. [12] Therefore, according to Shia narrations, the primary reason for Imam Ali’s patience during this incident was the explicit command from Prophet Muhammad (SAW) to endure patiently. This command aimed to preserve the unity of Muslims and prevent internal conflicts. [1] . Ansab al-Ashraf: al-Baladhuri, Vol: 1, P: 158 / Al-Isti’ab fi Tamyiz al-Sahaba: al-Asqalani, Ibn Hajar, Vol: 8, P: 190. [2] . Tarikh al-Tabari (History of Prophets and Kings): Tabari, Abu Jaafar, Vol: 4, P: 391 / Al-Kamil fi al-Tarikh: Al-Jazari, Izz al-Din ibn al-Athir Abu al-Hasan Ali ibn Muhammad (died 630 AH), Vol. 2, p. 544, edited by Abdullah al-Qadi / Al-Bidayah wa al-Nihayah: Al-Qurashi al-Dimashqi, Ismail ibn Umar ibn Katheer Abu al-Fida (died 774 AH), Vol. 7, p. 210, Publisher: Maktabat al-Maarif - Beirut. [3] . Karamat al-Awliya (Miracles of the Saints) from the commentary on the beliefs of Ahl al-Sunnah wal-Jama’ah: Al-Lalakai, Vol: 9, P: 132. [4] . Kitab Solim ibn Qays Hilali: Al-Hilali, Solim bin Qais, p. 387. [5] . Tafsir Ruh al-Ma’ani: Al-Alusi, Shihab al-Din, Vol: 2, P: 120. [6] . Khasa’is al-A’imma: Sayyid Sharif al-Radi, Vol. 1, p. 73. [7] . Kitab Solim ibn Qays Hilali: Al-Hilali, Solim bin Qais, p. 387. [8] . Al-Hashr: 7. [9] . Al-Kafi: Sheikh Al-Kulayni, Vol: 1, P: 282. [10] . Nahj al-Balagha Commentary: Ibn Abi al-Hadid, Vol. 1, p. 308. [11] . As the Imam also said: "So I pondered and saw that I had no helper except my family, and I was reluctant to sacrifice them for death, and I endured the pain and drank the bitterness and patiently endured the taking of oppression." Nahj al-Balagha: Sayyid Sharif al-Radi, Sermon 26, p. 68. [12] . History of Yaqoubi: Ahmad bin Abi Yaqoob, vol: 2, P: 113.

Question: It has been said that some parts or the entire area of slaughtering in Mina is outside the boundary. Is it therefore obligatory upon us to ascertain the fact before the slaughtering? Knowing that ascertaining about one area and then going towards the other and again ascertaining about it is a difficult task, especially on the day of Eid, as you yourself know, where the time is also a factor. So what is the solution? Answer: It is obligatory to ascertain in order to do the slaughtering inside Mina. If it is not possible because of overcrowding in Mina, it is permissible to do it in the valley of Muhassar. Moreover, the timing of slaughtering is not restricted to the day of Eid; it can be done till the last day of the days of tashríq [i.e., till the 13th of Dhu ’l-Hijja].

Question: While shaving the head in Mina, if the pilgrim’s head is injured and blood flows out, what should he do in that case? And what are the implications [as far as penalty is concerned]? Answer: If the injury or bleeding was not intentional, there is nothing upon him.

Question: Is it permissible to put on the ihrãm for hajj from the city of Jeddah? If it is not permissible, what should one do since the plane lands in Jeddah? Answer: Jeddah is neither a Miqãt nor parallel to any of the Miqãts; therefore, it is not in order to put on the ihrãm from there for ‘Umrah or Hajj. However, if one knows that between Jeddah and the Haram [the holy territory around Mecca], there is a place which is parallel to one of the Miqãts —this is not improbable, if one looks for a parallel of Juhfah— he can put on the Ihrãm from there by offering Nadhr. [Nadhr means making a vow in the name of Allãh that he will put on the Ihram from place x.]

Why is the Exact Date of Lady Fatimah's (SA) Martyrdom Uncertain? The precise date of Hazrat Fatimah (SA), the daughter of the Prophet Muhammad (SAW) and the wife of Imam Ali (AS), has been a subject of considerable debate among Shia Muslims. Various factors contribute to this historical uncertainty. 1. Lack of Precise Historical Records: One of the main reasons for the discrepancy lies in the absence of a precise historical recording system during that time. Most significant events were transmitted orally and were rarely documented in writing. This limitation applies not only to Lady Fatimah’s martyrdom but also to other events related to the Ahl al-Bayt (AS).[1] 2. Challenges in Ancient Writing Systems: Additionally, the style of calligraphy and script prevalent during that period played a crucial role. [2] Kufic script, which lacked diacritical marks (such as dots), was common. This led to potential misreadings of similar words, such as “خمسة و سبعون” (75) and “خمسة و تسعون” (95). Such errors in oral transmission of narrations and in handwritten copies contributed to differing opinions regarding the precise date of Lady Fatimah’s martyrdom. Now, let’s explore the different viewpoints regarding the date of her martyrdom: • 75 Days After the Prophet's Demise: Some narrations, including those attributed to Imam Sadiq (AS) and Imam Baqir (AS), suggest that Hazrat Fatimah (SA) passed away 75 days after the Prophet's (SAW) death. Al-Kulayni has narrated a hadith from Imam Sadiq (AS) in this regard in his book "Al-Kafi";[3] Allama Majlisi also quotes a hadith from Imam Baqir (AS) confirming this duration in "Bihar al-Anwar".[4] Some historians have also stated that Hazrat Fatimah (SA) passed away 75 days after the Prophet's (SAW) demise. For instance, Ibn Abi Tha'lab Baghdadi writes in his book "Tarikh al-A'imah" that Hazrat Fatimah (SA) lived for 75 days after the Prophet's (SAW) demise. [5] 95 Days After the Prophet’s Demise: Other narrations suggest that Lady Fatimah’s martyrdom occurred 95 days after the Prophet’s passing. For instance, a narration from Jabir ibn Abdullah Ansari mentions that she lived for 95 days after the Prophet’s demise. [6] Prominent scholars, including Sheikh Mufid, [7] Sayyid ibn Tawus, [8] Kaf’ami in “Al-Misbah,” [9] and Allameh Tabarsi in "Alam Al-Wara"[10] assert that Lady Fatimah (SA) passed away on the third of Jumada al-Akhir in the eleventh year after the Hijra. According to this view, she lived for 95 days after her father’s departure. In conclusion, due to the reasons mentioned above and the diversity of narrations, we cannot definitively determine the exact date of Lady Fatimah’s martyrdom. However, what truly matters is our respect for all valid narrations and the observance of mourning ceremonies on both proposed dates. Such reverence is commendable and draws us closer to the Almighty. [1] . For example: Regarding the birth of Imam Hussain (as), it is stated as follows: He was born on the 3rd of Sha'ban in the 4th year of Hijri in Medina, and according to some, he was born on the 5th of Sha'ban in the 4th year of Hijri. Arabization of Muntaha al-Amal in the History of the Prophet and his Family: Al-Milani, Al-Sayyid Hashim, vol. 1, p. 523. [2] To learn more about the calligraphy of that era, you can refer to the article "History of Quranic Calligraphy and Its Evolution" written by Seyyed Mehdi Saif. [3] . Al-Kafi: Sheikh Al-Kulayni, vol. 1, p. 241. [4] . Bihar al-Anwar: Allamah al-Majlisi, Vol. 43, p. 7. [5] . A Precious Collection in the History of the Imams: a Collection of Scholars, Vol. 1, p. 12. [6] . Kifayat al-Athar fi al-Nass ala al-A'immah al-Ashar: Ali ibn Muhammad al-Khazzaz, Page: 65. [7] . Masar al-Shi'a: Al-Sheikh Al-Mufid, vol. 1, p. 31. [8] . Al-Iqbal al-Amaal al-Hasna: Al-Sayyid bin Tawus, vol. 3, p. 161. [9] . Al-Masbah - Jannah al-Aman al-Waqiyyah and Jannah al-Iman al-Baqiyyah: Al-Sheikh Ebrahim Al-Kafami Al-Amili, vol. 1, p. 511. [10] . The life of the Fourteen Infallible Ones (as): translation of "Alam Al-Wara" by Attardi, Azizullah, p. 226.

Is Du'a' al-'Ahd Authentically Attributed to Imam Sadiq (AS)? Du'a' al-'Ahd (the Supplication of the Covenant) is a well-known supplication among Shi'a Muslims, commonly recited during the era of the Occultation to renew our allegiance and covenant with Imam Mahdi (AJTF). We have recited this supplication and believe in its profound spiritual benefits. However, a question often arises: Is this supplication genuinely narrated from Imam Ja'far al-Sadiq (AS), or is it a reliable tradition? Scholars’ Perspectives: Numerous scholars and religious authorities, including Sayyid Ibn Tawus in his book “Misbah al-Za’ir,”[1] Ibn Mashhadi in “Al-Mazar al-Kabir,” [2] Kaf’ami in “Al-Misbah” [3] and “Al-Balad al-Amin,” [4] and Allama Majlisi in “Bihar al-Anwar” and “Zad al-Ma’ad,” [5] have transmitted this supplication. Allama Majlisi cites this supplication in three places within “Bihar al-Anwar.” In one instance, he attributes it to the book “Al-Atiq” (The Ancient Book), [6] which was written by an early scholar and seen by Allama Majlisi himself in Najaf. [7] According to him, Kaf’ami says “Al-Atiq” was authored by Sheikh Jalil Abu al-Hussein Muhammad bin Haroun Al-Talla'ukbari. [8] Agha Bozorg Tehrani also confirms this view. [9] In another narration, Allama Majlisi cites the supplication with a chain of transmission that begins with his own father. [10] Additionally, he quotes this supplication based on the narration of the late Sayyid Ibn Tawus. [11] Therefore, scholars have relied on this supplication and attributed it to Imam Sadiq (AS). Evidence for the Validity of the Du'a' al-'Ahd: • Reliable Narrators: The individuals who transmitted this supplication are prominent Shia scholars and experts in hadith. • Multiple Sources: This supplication appears in various books and has been transmitted by numerous scholars and narrators. • Content Consistency: The content of this supplication aligns perfectly with Shia beliefs and does not contradict any religious teachings. While there may be some minor doubts regarding the chain of transmission (sanad) of this supplication, it is argued that given the trustworthiness of scholars who have transmitted it and the principle of tolerance in the evidence of traditions (as accepted by many scholars), [12] we can establish the recommendation (Istihbab) of reciting this supplication. Conclusion Based on the evidence presented, it is reasonable to conclude that the Du'a' al-'Ahd is an authentic supplication within the Shi'a tradition. Although minor doubts may persist regarding specific aspects of its chain of transmission, the trust placed in religious authorities and the beautiful content of this supplication allow us to have confidence in its authenticity. [1] . Misbah al-Zaer: Sayyid Ali bin Musa bin Tawus, Vol: 1, p: 455. [2] . Al-Mazar al-Kabir: Muhammad Bin Al-Mashhadi, Vol: 1, P: 663. [3] . Al-Misbah: Al-Kaf'ami al-Amili, Sheikh Ibrahim, Vol: 1, P: 549. [4] . Al-Balad Al-Amin and Al-Dara Al-Hassein: Al-Kafami Al-Amili, Sheikh Ibrahim, Vol: 1, P: 82. [5] . Zad al-Ma'ad - Miftah al-Jinnan: Allama al-Majlisi, vol: 1, p: 542. [6] . Bihar al-Anwar: Allama al-Majlisi, vol: 86, p: 284. [7] . Ibid., vol: 1, p: 16. [8] . Ibid., vol: 1, p: 33. [9] . Al-Dhariyah 'iilaa tasanif Al-Shi'ia: Al-Tehrani, Agha Bozorg, Vol: 20, P: 323. [10] . Bihar al-Anwar: Allama al-Majlisi, vol: 94, p: 41. [11] . Ibid., vol: 102, p: 111. [12] . Al-Hadaiq al-Nadrah in the rulings of Al-Utrah al-Tahira: Al-Bahrani, Sheikh Yusuf, Vol: 4, pp. 202-203.

Question: A two-level bridge has been built recently around the Holy Ka'abah. Is it permissible for an able-bodied or a disabled pilgrim to perform tawaf on those bridges, of free choice or out of necessity? What is the Islamic law about offering tawaf prayer there? Answer: As for the first level of the bridge, performing tawaf on it would be valid even in the state of free choice. Of course, when it comes to obligatory tawaf, one must, as a measure of necessary precaution, observe the regular succession (muwalat) between performing the tawaf and its prayer. If it is possible to offer the tawaf prayer on the bridge itself beyond and close to the maqam (station of Ibrahim), there is no problem. As for the second and upper level of the bridge, if the duty-bound (pilgrim) finds that the bridge is situated lower than the wall of the Ka'abah even to the extent of one span, it is permissible to perform tawaf on it as well. In case, however, it is not possible for the pilgrim to observe regular succession between the obligatory tawaf and its prayer (since it takes long to go down to the courtyard of the Mosque – not ten minutes or less), the tawaf would not be correct on his part, as a necessary precaution. This ruling applies to the able-bodied who may choose to perform tawaf on the upper level of the circular bridge. As for the sick and disabled who use wheelchairs and are not allowed to perform tawaf except on the upper level, it is permissible for them to perform tawaf on the bridge and the tawaf will not be affected, even if the pilgrim fails, owing to being compelled, to observe succession between the tawaf and its prayer. If the duty-bound has not made sure about the upper level being lower than the wall of the Holy Ka'abah, even to the extent of a span, the tawaf would not be in order. If he is a disabled pilgrim who is using a wheelchair and is not allowed to perform tawaf anywhere other than the upper level of the bridge, he should combine between tawaf from there and choosing a representative who would perform tawaf on the courtyard of the Grand Mosque or on the lower floor and he himself should offer the tawaf prayer.

Question: I did not know that Tawaf al-Nisa was obligatory for every individual who performs Umrah or Hajj al-Tamattu'. I have not performed it. What should I do know given the fact that I have left Makkah for my country? Answer: If you cannot go back to perform Tawaf al-Nisa, you should ask someone in Makkah to perform Tawaf al-Nisa. The tawaf has a prayer which you yourself perform after the Tawaf has been done. Your agent (wakil) should inform you after he completes the Tawaf. The recommended precaution is that the agent also perform the prayer on your behalf.

Question: Pilgrims are faced with one more problem regarding slaughtering, the animals slaughtered [in Mina] are wasted although there are many poor people amongst us spread all over the Muslim countries who go without tasting meat for days! So is it acceptable for us to do the slaughtering in our own cities; or is there a religious solution that you can suggest for the people? Answer: It is necessary to fulfill the religious duty by doing the slaughtering in Mina. As for the sin of wasting the meat of the animals slaughtered, if it actually happens, it is not the fault of the pilgrim.

Why doesn't Imam Mahdi (AJTF) solve the problems of the Shia? Shia believes that Imam Mahdi (AJTF) is the proof of Allah on Earth and that Allah conducts all affairs through him. The Earth remains standing due to his existence. On the other hand, there are numerous reports of encounters with him and miracles performed by him to fulfill the needs of the Shia, which indicate his grace and attention to the Shia community.[1] However, carrying out these matters does not mean that the prophets and imams (AS) must solve all society's problems, nor should the proof of their legitimacy depend on this. Throughout the history of humanity, the divine prophets, despite their ability to perform extraordinary deeds and their power to alleviate problems and hardships,[2] have faced numerous challenges and difficulties in preserving Allah's religion, and Allah has commanded them to strive and make efforts in the path of truth, even in situations where they might lose their lives.[3] Although numerous miracles have been issued from the Prophet (SAW),[4] the followers of Islam also endured many hardships during their time in Mecca, with some even losing their lives under the torture of polytheists.[5] Therefore, it should be said that the nature of this universe is based on the fact that things are done based on human effort.[6] Regarding the movement of Imam al-Mahdi (AJTF), it should be noted that it is not expected that the administration of the affairs of the Shiites will be entirely miraculous and that no one in the Shiite community will face any problems. This is part of human life in the material world. As Imam Khomeini (may his soul rest in peace) stated about the events after the advent: "Some believe that everything will be miraculously corrected in one night; while after the advent of the Imam, efforts and sacrifices will be made to suppress the oppressors. If you expect that everything will transform overnight according to Islam and the commands of Almighty Allah, this is a mistake, and such a miracle has never occurred in the entire history of humanity, nor will it. The day that, Allah willing, the universal reformer reappears, do not think that a miracle will happen, and the world will be corrected in one day; rather, through efforts and sacrifices, the oppressors will be suppressed and isolated."[7] As a result, it can be said that Allah has based human life in the material world on tests,[8] free will,[9] and the upbringing of society. While human freedom can lead to challenges and hardships,[10] divine tests are accompanied by difficulties and hardships that contribute to the growth and elevation of individuals and the education of society. Therefore, it cannot be stated that if Imam al-Mahdi (AJTF) exists and is alive, all the problems of the Shiites must be resolved, and the Imam will remove all obstacles from the path of the Shiite community through extraordinary actions. This was not the case during the time of his noble ancestor, the Messenger of Allah (SAW), and other divine prophets (AS). [1] . Sultan Al-Mufrij ‘an Ahl Al-Iman fi Man Ra’a Sahib Al-Zaman: Ali bin Abdul Karim Al-Nili, Vol: 1, P: 37. [2] . As an example, His Eminence Jesus (AS) is mentioned in the Quran: Al-Imran: 49 «أَنِّي أَخْلُقُ لَكُمْ مِنَ الطِّينِ كَهَيْئَةِ الطَّيْرِ فَأَنْفُخُ فِيهِ فَيَكُونُ طَيْرًا بِإِذْنِ اللَّهِ ۖ وَأُبْرِئُ الْأَكْمَهَ وَالْأَبْرَصَ وَأُحْيِي الْمَوْتَىٰ بِإِذْنِ اللَّهِ ۖ وَأُنَبِّئُكُمْ بِمَا تَأْكُلُونَ وَمَا تَدَّخِرُونَ فِي بُيُوتِكُمْ». And what happened to Moses (AS): Al-Baqarah: 50«وَإِذْ فَرَقْنَا بِكُمُ الْبَحْرَ فَأَنْجَيْنَاكُمْ وَأَغْرَقْنَا آلَ فِرْعَوْنَ وَأَنْتُمْ تَنْظُرُونَ».” [3] . Al-Ma'idah: 21 to 26 [4] . Like the miracle of the return of the sun: Man La Yahduruhu al-Faqih: Sheikh al-Saduq, Vol: 1, P: 203. [5] . The authentic biography of the Great Prophet (saw): Al-Amili, Sayyid Ja'far Murtaza, Vol. 3, p. 221. [6] . An-Najm: 39 «وَأَنْ لَيْسَ لِلْإِنْسَانِ إِلَّا مَا سَعَىٰ» [7] . Imam's Sahifah: Khomeini, Sayyid Ruhollah, Vol. 21, p. 447. [8] . Al-Baqarah: 155 «وَلَنَبْلُوَنَّكُمْ بِشَيْءٍ مِّنَ الْخَوفْ وَالْجُوعِ وَنَقْصٍ مِّنَ الأَمَوَالِ وَالأنفُسِ وَالثَّمَرَاتِ وَبَشِّرِ الصَّابِرِينَ» [9] . Al-Kahf: 29 «وَقُلِ الحَقُّ مِنْ رَبِّكُمْ فَمَنْ شاءَ فَلْيُؤْمِنْ وَمَنْ شاءَ فَلْيَكْفُرْ» [10] . Al-Shura: 30 «وَما أَصابَكُمْ مِنْ مُصِيبَةٍ فَبِما كَسَبَتْ أَيْدِيكُمْ وَيَعْفُو عَنْ كَثِيرٍ»

How Can the Claim of the Four Deputies (Nuwwab al-Arba’a) to Represent Imam Mahdi (AJTF) Be Proven During the Minor Occultation? In the era of the Minor Occultation, four individuals were appointed as representatives of Imam Mahdi (AJTF). These four individuals, known as the "Four Deputies" (Nuwwab al-Arba’a), were: 'Uthman ibn Sa'id, Muhammad ibn 'Uthman, Husayn ibn Ruh Nawbakhti, and 'Ali ibn Muhammad al-Samuri. But how can we believe the claim of these individuals to represent the Hidden Imam (AJTF)? Why should we trust the Four Deputies? The credibility of the Four Deputies is rooted in their trustworthiness, and the trustworthiness of all the deputies is confirmed when the trustworthiness of the first deputy is confirmed, because the chain of deputyship begins with Uthman ibn Saeed, and subsequent deputies derived their authority from him. Therefore, by proving the trustworthiness of Uthman ibn Saeed, the trustworthiness of the other deputies is also established. Similarly, the lack of opposition from the Imami scholars to the deputyship of the Four Deputies is itself the best evidence of the truth of the claim of the Four Deputies to represent the Hidden Imam (AJTF). It shows that the Imami scholars and the Shia community accepted this deputyship and had no doubt about it throughout history. To confirm the trustworthiness of the first deputy, it is narrated that Abdullah ibn Ja'far al-Himyari reported from Ahmad ibn Ishaq that he once went to Imam Hadi (AS) and said, "My lord, sometimes I am in this city and sometimes I am not, and when I am here, it is not always possible for me to be in your service. Whose words should I accept and whom should I obey?" He said, "Abu Amr (Uthman ibn Saeed) is my trusted and faithful one. Whatever he says is from me, and whatever he delivers to you is from me." When Imam Hadi (AS) passed away, I went to Imam Hassan al-Askari (AS) and asked him the same question. He also answered like his father and said, "Abu Amr is trustworthy and faithful to my father and me during my life and death. Whatever he says is from me, and whatever message he brings you is from me."[1] In another narration, Imam Hassan al-Askari (AS) said, "My son is your Imam, and my successor after me, and you will not see him. Uthman ibn Saeed is the intermediary between him and you. Accept his words because he is the deputy of your Imam."[2] Another point to be noted is that, in addition to Uthman ibn Saeed, his son Muhammad ibn Uthman was also introduced as trustworthy and faithful by the Imam (AS). He also succeeded his father as deputy. In this regard, it is narrated that Imam Hassan al-Askari (AS) said, "Uthman ibn Saeed and his son are trustworthy to me, and whatever they deliver to you is from me, and whatever they say is from my side. So, listen to their words and obey their commands, for they are trustworthy and faithful."[3] Since the appointment of the other deputies was by Uthman ibn Saeed and his son, therefore, with the confirmation of their trustworthiness, the position and rank of the other deputies is also established. And considering the existing narrations about the appointment of the third deputy by Muhammad ibn Uthman and the fourth deputy by Hussein ibn Ruh (as the successor of Muhammad ibn Uthman), there is no doubt about the trustworthiness of the deputies. Therefore, it is reported that Muhammad ibn Uthman, at the time of his death, gathered the Shia scholars and referred everyone to Hussein ibn Ruh al-Nawbakhti and declared him his successor.[4] And it is sufficient to say about his greatness that Abu Sahl al-Nawbakhti said about the secrecy of Hussein ibn Ruh, "If he were hiding the Imam under his garment and they were to cut his body into pieces with scissors to show him, he would never do so."[5] Regarding 'Ali ibn Muhammad Samuri: It is also worth mentioning that Husayn ibn Ruh Nawbakhti bequeathed his representative position to 'Ali ibn Muhammad Samuri and appointed him as his successor. [6] In a letter issued by Imam al-Mahdi regarding Samuri, it is stated: “O 'Ali ibn Muhammad, God greatly rewards your fellow believers in your time of tribulation. You will pass away within six days. Therefore, organize your affairs and do not appoint anyone as the successor to this representative position. The Second Occultation has arrived.”[7] Conclusion: In summary, it can be said that: Confirmation by the Infallible Imams (AS): The Infallible Imams, especially Imam Hassan al-Askari (AS), explicitly emphasized the trustworthiness and reliability of Uthman ibn Saeed and his son. Transfer of deputyship from one deputy to another: Each of the Four Deputies designated the next deputy, which shows that their appointment was from Imam Mahdi (AJTF). Decrees and letters from the Hidden Imam (AJTF): The Four Deputies received decrees and letters from the Hidden Imam (AJTF) which indicated their direct connection with Imam Mahdi (AJTF). Miracles and supernatural events: The Four Deputies had miracles and supernatural events that indicated their special connection with the Hidden Imam (AJTF). Based on this evidence and proof, we can confidently say that the Four Deputies rightly acted as representatives of Imam Mahdi (AJTF) during the Minor Occultation. [1] . Al-Ghaiba: Sheikh Al-Tousi, Vol: 1, P: 354. [2] . Ibid.: page, 357 / Bihar al-Anwar: Allama al-Majlisi, Vol: 51, P: 347. [3] . Al-Kafi: Sheikh Al-Kalini, Vol: 1, P: 330. [4] . Al-Ghaiba: Sheikh Al-Tousi, Vol: 1, P: 371. [5] . Ibid.: page, 391. [6] . Ibid.: page, 394. [7] . Kamal al-Din wa tamam al-niemat: Sheikh Al-Sadooq, vol: 2, p: 516.

Is the government of Imam Mahdi (AJTF) a government accompanied by war and fighting? This question is one of the important questions raised about Imam Mahdi (AJTF) and his universal just government. Some narrations refer to war and fighting at the time of his appearance, but does this mean that his government will be based on violence and war? Imam Mahdi (AJTF) is a symbol of kindness and justice. Initially, it must be said that Imam Mahdi (AJTF), as an infallible Imam, is a compassionate companion, a caring father, a supportive brother, like a loving mother to a young child, a refuge for the nation in times of great distress.[1] In the words of Imam Ali (AS), the kindness of the Imams (AS) towards people is expressed in such terms; verily, we rejoice in your joy and grieve in your sorrow.[2] In numerous narrations, it is emphasized that Imam Mahdi (AJTF) is a source of mercy for the world[3] and seeks to establish peace and justice[4] in the world. Why might war occur? Although Imam Mahdi (AJTF) seeks peace and the implementation of justice, oppressors, and enemies will resist his just rule. These adversaries, whom Imam Mahdi (AJTF) will confront and, if necessary, eliminate, are those who stubbornly persist in their misguided ways and rebel against his leadership. Imam Mahdi’s (AJTF) government will not be unnatural, even though miraculous events will occur during its formation. It is natural that battles and conflicts will arise as part of the struggle for justice. In other words, the wars that occur during his reappearance are imposed upon Imam Mahdi (AJTF). These enemies oppose his mission and engage in conflict. Narrations about war; It is essential to note that narrations about killing and war fall into two categories: 1. Pre-Reappearance Events: Some narrations pertain to events before Imam Mahdi’s (AJTF) advent and are unrelated to the era of his rule. They merely describe the chaotic conditions prevailing before his appearance. 2. Reappearance Events: While Some of those narrations that relate to the time of the advent and the government of Imam Mahdi (AJTF) are mostly narrated by Sunnis, which due to their being mursal and having weak chains of transmission, cannot be accepted. If they exist in Shiite sources, they are not considered reliable in terms of credibility. However, authentic narrations do acknowledge that Imam Mahdi (AJTF) will engage in battles during his era. In one narration, Bashir al-Nabālī recounts that when he arrived in Medina, he asked Imam Baqir (AS) about Imam Mahdi (AJ): People claim that when Mahdi rises, everything will automatically fall into place, and he won’t spill more blood than a cupping glass. Imam Baqir (AS) responded, “Never! I swear by the One who holds my life! If things could automatically fall into place for anyone, it would undoubtedly have been for the Messenger of Allah (peace be upon him and his progeny) when his teeth were broken, and his face was wounded. Never! I swear by the One who holds my life! The work is done where we and you cleanse the bound-up sweat and blood. Then he wiped his forehead.”[5] This narration indicates that during the establishment of his government, Imam Mahdi (AJ) will face intense battles with those who oppose his mission. Although he seeks peace, his enemies will resist the establishment of his just rule. Imam Mahdi (AJTF) and his approach to enemies: Imam Mahdi (AJTF), like other Imams (AS), first resorts to preaching and guidance, and if necessary, resorts to war and combat. The Imam's emphasis on guiding people is so great that he will use all means to guide people. Imam Sadiq (AS) said in this regard: "There is no miracle of the prophets and Imams except that to complete the argument against the enemies of God, it will be manifested by our Qa'im (AJTF)."[6] Therefore, the enemies of the Imam, whom the Imam will fight and kill, will be those who, after the truth has become clear and the argument has been completed, still persist in their error and disobey the Imam. Conclusion In summary, although there may be wars during the time of the advent, the main goal of Imam Mahdi (AJTF) is to establish peace and justice. The wars are in fact in defense of right and to combat oppression and tyranny. Imam Mahdi (AJTF), as a symbol of kindness and justice, strives to create a just and peaceful world with the least amount of violence. [1] . Al-Kafi: Sheikh Al-Kulayni, Vol: 1, P: 200. [2] . Bihar Al-Anwar: Al-Allamah Al-Majlisi, Vol: 26, P: 154. [3] . Al-Kafi: Sheikh Al-Kulayni, Vol: 1, P: 528 / Kamal Al-Din and Tamam Al-Ni'mah: Sheikh Al-Saduq, Vol: 1, P: 287. [4] . Al-Ghaybah by Al-Nu'mani: Al-Nu'mani, Muhammad bin Ibrahim, Vol: 1, P: 297 / Ithbat al-hudat bi-l-nusus wa l-mu'jizat: Sheikh Hurr Al-'Amili, Vol: 5, P: 70. [5] . Al-Ghaybah by Al-Nu'mani: Al-Nu'mani, Muhammad bin Ibrahim, Vol: 1, P: 284. [6] . Ithbat al-hudat bi-l-nusus wa l-mu'jizat: Sheikh Hurr Al-Amili, Vol: 5, P: 328 / Encyclopedia of Hadiths of Imam al-Mahdi (AJTF): Al-Kurani Al-Amili, Sheikh Ali, Vol: 3, P: 380.

"Fatima (s.a) was titled as "mukhaddara" to the point she covered herself in front of a blind person! So how could she go ahead and open the door during the invasion?!" The Origins Lady Fatima (s.a) is a powerful symbol of chastity and piety, embodying the virtues expected of an exemplary figure. As the mother of all infallible imams, she not only adheres strictly to the principles of hijab but also sets a high standard for modesty and moral integrity. Her unwavering commitment to these values is demonstrated by her practice of wearing hijab even in the presence of a blind non-mahram, underscoring her dedication to personal dignity and respect. This is why Lady Fatima (s.a) was referred to as "mukhaddara." Given this, it raises questions about the claim that she opened the door during the invasion. Explanation "mukhaddara" Mukhaddara is an Arabic term that means someone who is behind a veil. In our case however, refers to a virtuous lady who adheres to the Islamic hijab, prefers to remain in the confines of her home, and is quite respected in her community. Lady Fatima (s.a) and Lady Zeynab (s.a) are good examples of this personality. The answer 1. For starters, we should know that the mere act of opening a door for a non-mahram by a female Muslim is not prohibited in the Shari’a. Certain ahadith indicate that Rasulullah (s.a.w) also ordered his wives to open the door occasionally. For example, the late Tabarsi narrates that Rasulullah (s.a.w) was at Ayesha’s house when Ali (a.s) came and knocked on the door. Rasulullah (s.a.w) ordered, “O Ayesha! Open the door [for Ali (a.s)] …”.[1] Here, not only did Rasulullah allow her to open the door, but he also commanded her to do so, indicating that opening a door is permissible. 2. The prevalent misconception is that, during the invasion, Lady Fatima (s.a) went behind the door to open it, which resulted in her fatal injuries. This misunderstanding serves as the basis for many doubts and ongoing debates among Muslims regarding her untimely death. In truth, when Lady Fatima (s.a) saw the attackers, she rushed to the door to close it, fully aware that, according to Islamic law, they were not permitted to enter the home of the esteemed daughter of Rasulullah (s.a.w). Shaykh al-Mufid narrates: “…Fatima (s.a) thought they wouldn’t enter her house without her permission so she closed and locked the door…”[2]. The hadith serves as undeniable evidence that dispels all hypothetical issues. In any defense situation, the necessary actions must be taken, irrespective of who is carrying them out. Lady Fatima (s.a) firmly defended her home in that situation, and it is imperative that we commend her for this instead of subjecting her actions to irrelevant scrutiny. 3. Asking reasonable questions is encouraged, especially in Islam. Conversely, destructive and irrelevant inquiries are unacceptable, as they often distract us from a crucial truth: the grievous act of disrespecting the house of revelation. In essence, we are overlooking the disgraceful intrusion into the home of the Prophet Muhammad's daughter while focusing on trivial matters, such as why she was behind the door. The Noble Quran generally advises against entering a home without the owner's permission.[3] This admonition becomes even more pronounced when it comes to the residence of Rasulullah.[4] In this instance, Lady Fatima (s.a) took the precaution of closing and locking her door, clearly indicating her refusal to grant permission to anyone. She believed they would respect this prohibition; however, they disregarded all instructions and committed their transgression. 4. There is a well-established principle in Islam, grounded in the Quran[5] and a well-known Nabawi Hadith[6] called “Rule of Necessity” (al-Qa’ida al-Idhtirar) stating that committing a wrongful act may be permissible in cases of extreme emergency. For instance, while consuming the meat of a dead animal is generally prohibited, it is allowed when faced with dire hunger that threatens one’s life. In light of this principle, Lady Fatima (s.a) faced severe circumstances. The invaders were at the door, intent on breaching her home to apprehend her Imam and coercively extract an allegiance to legitimize their illegal claim to successorship. According to “a fortiori analogy”[7], what Lady Fatima (s.a) did is entirely justified. The analogy states that if, based on the “rule of necessity”, it is permissible to commit acts that are considered Islamically wrongful during times of emergency, then taking an action that is not even wrongful—such as closing the door on invaders—becomes far more justifiable. In a similar case, Lady Fatima’s daughter, Lady Zeynab (s.a), took a bold stand in similar circumstances. In the gatherings of Ibn Ziyad in Kufa and Yazid in Damascus, she recognized that silence would allow the message of Ashura and Imam Hussain’s cause to fade away. Determined to ensure their struggle was not forgotten, although it was out of her character, she set aside any hesitation. She delivered two powerful lectures that ignited a flame of hope in the hearts of all free people. [1] At-Tabarsi, al-Ihtijaaj, vol. 1, p. 197 [2] Al-Mufid, al-Ikhtisas, p.184 [3] An-Nur: 27-28 [4] Al-Ahzab: 53 [5] Al-An’am: 119 [6] Hurr al-Ameli, Wasa’il ash-Shi’ah, vol. 15, p. 369 [7] A fortiori is a Latin phrase meaning "from the stronger." In logic and argumentation, it's a type of argument where, if a particular proposition is accepted, then a stronger proposition, implied by the first, must also be accepted: Establish a weaker premise: This is a proposition that is already accepted or proven. Introduce a stronger premise: This is a proposition that is logically implied by the weaker premise. Draw a conclusion: The conclusion is that if the weaker premise is true, then the stronger premise must also be true, with even greater certainty. Example: Weaker Premise: If it is wrong to steal a car, Stronger Premise: then it’s even more wrong to steal a life.

At the time of the invasion, there were others at home beside Lady Fatima (s.a) including Imam Ali (a.s), "Fidda" the Lady's servant, and some of Bani-Hashim. Why didn't they open the door instead of the Lady?! Origins According to most historical accounts, Imam Ali (a.s), "Fidda" Lady Fatima's servant, and some of Bani-Hashim were present at home during the invasion. Why should Lady Fatima, as the praised daughter of Rasulullah and the “mistress of all women of the worlds” that possesses even higher spiritual status than Lady Maryam (s.a)[1], open the door to be disrespected and beaten by the invaders?! Introduction First, we must familiarize ourselves with the circumstances surrounding that ominous day. Then, by breaking down the issue into smaller, more manageable questions, we can systematically investigate and answer each one, ultimately drawing a comprehensive conclusion. The invasion is said to have occurred around a week or so after the demise of the noble prophet of Islam.[2] A lot happened during these few days that made Imam Ali (a.s) and Lady Fatima (s.a) certain that there wouldn’t be any help from the people to support his rightful claim. They refused to swear allegiance to Ali (a.s) and there weren’t even 40 people willing to fight for him[3] to the point he complained to his late brother, “Ja’far Ibn Abu-Talib”[4]. On top of that, the Imam (a.s) was foretold about the invasion and instructed by Rasulullah (s.a.w.s) that in the case of not having supporters, he must remain patient during the crisis of successorship.[5] On the other hand, It was only a matter of time until the false leadership invaded the house of revelation to subdue Imam Ali (a.s) and take allegiance from him since they knew their caliphate would not be justified until the true claimant of successorship, Ali (a.s), had given up his rightful claim. Therefore, we can conclude that Ahlulbayt (a.s) were certain about what would happen, so they decided to make the usurpation of Imamate costly for the invaders through the resistance which was embodied by the Lady's presence behind the door. Different Scenarios On the day of the invasion, different scenarios were possible: 1. Imam Ali (a.s) opens the door; 2. Fidda the servant opens the door; 3. One of the Bani-Hashim who were at home opens the door; 4. Lady Fatima (s.a) opens the door. Here we analyze each scenario to see why the 4th one was chosen and the Lady herself opened the door: Scenario 1: Imam Ali opens the door This scenario is exactly what the invaders wanted to happen! Because in that situation, he would either swear allegiance willingly or resist and try to stop them. The first option would legitimize their false claim on the successorship of Rasulullah (s.a.w.s) so the Imam would never do that! In case of the second option, however, they would easily attack the Imam, capture him, and force him to swear allegiance. The Imam’s resistance wouldn’t also stop them from pursuing their distorted dream since they could easily brand him as a traitor to the caliphate who had stood against the rightful successor (!) of Rasulullah (s.a.w.s).[6] Scenario 2: Fidda the servant opens the door Just like in the previous scenario, had the servant opened the door, the invaders would have simply thrown her away, and gotten into the house to capture Imam Ali (a.s). A mere servant had no power to stop them nor could she do it. The self-claimed agents of the so-called caliph had a direct order to enter the house at all costs. Beating a servant, even killing her was a small cost they would be more than willing to pay for their agenda! Scenario 3: One of the Bani-Hashim opens the door The scenario of a Bani-Hashim member opening the door highlights our limited understanding of the actual events. The invasion occurred in three phases. The final wave, which targeted Ahlulbayt (a.s.), was preceded by two earlier attacks. Before the third and most devastating wave which led to Fatima’s (s.a) martyrdom, few Bani-Hashim individuals were present in the Lady’s small house but had fled during the initial two invasions, leaving only Ahlulbayt (a.s) inside. Therefore, we can conclude that: · Since the Lady’s house was so small, only a limited number of Bani-Hashim were present in the house. · All of them fled the house before the third invasion so no one was there to open the door. · Had any member remained in the house to open the door, it still would not have been enough to stop the attacker. Scenario 4: Lady Fatima (s.a) opens the door Thus far, we have come to understand that the invaders were determined to coerce Ali (a.s) into recognizing the legitimacy of their false caliphate, particularly on their third attempt, after two prior efforts had been rebuffed by him. They were willing to dismiss anyone who opposed them and were prepared to pay any price. For them, collateral damage—even the death of a maid or a member of Bani-Hashim—was deemed acceptable. The only thing that seemed to give them pause was the prospect of causing harm or suffering to Lady Fatima (s.a). The memories of Rasulullah’s (s.a.w.s) words about Fatima (s.a) were still vivid in the minds of the Muslims, [7] and her significant status was well-remembered. [8] It was this consideration that rendered their first two attempts unsuccessful, as Fatima’s (s.a) home is known as the house of revelation—one of the holiest places in Islam.[9] In fact, one of their greatest fears was how to confront Fatima (s.a) during their invasion. However, Fatima (s.a) stepped forward to meet them, and their act of invading her home and disrespecting her became the most costly and tragic decision they made in their pursuit of the caliphate. Question: What’s the point in making the usurpation costly for the invaders? When a false claimant makes a bold and costly move, everyone will always remember that, and becomes undeniable. In the pursuit of the caliphate, the invaders went to the extreme by attacking the Lady’s house. Consequently, in seeking legitimacy they couldn’t make empty excuses that Ali (a.s) withdrew from his claim or no one else was willing nor qualified so we stepped in to save the Islamic nation after Rasulullah (s.a.w.s) because the people had witnessed what they did to Zahra (s.a) to quench their thirst for power. They crossed all the redlines and destroyed the bridges behind them. The invasion was an irreversible act that made any white-washing act futile. [1] Ma’ani al-Akhbar, Sadooq, p. 107 à https://B2n.ir/e54523 [2] In another narrative, the invasion is said to happen around 50 days after Rasulullah (s.a.w.s) which has found some credibility among scholars too. Considering this narrative, the argument presented here is even more tangible, since, 50 days presents more time for Ahlulbayt to realize they need to come up with a strategy for an invasion which is going to happen sooner or later! [3] Nuri, Mustadrak al-Wasa’il, vol. 11, p. 74 à https://B2n.ir/w72918 [4] Sh. Al-Mufid, Al-Ikhtisas, sect. 2, p. 274 à https://B2n.ir/x57725 [5] Kulayni, al-Kafi, vol. 1, p. 281 à https://B2n.ir/p94094 [6] Adopted from Ameli, Ma’asaat az-Zahra, Sect. 1, Ch. 7 “What if Ali answered?” [7] Shaykh as-Sadooq, al-Amali, p. 165 [8] Shaykh al-Kulayni, al-Kafi, vol. 1, p. 459 [9] Jame’ah al-Kabirah supplicatio

Question: Can a person brush his teeth during Ihram, if there is likelihood of bleeding? Answer: It is permissible.

Question: Is a pilgrim allowed to scratch his head, if he feels uncomfortable. There is a chance that his hair may fall off. Answer: There is no objection to scratching and he should not investigate or look for any hair.

Question: If covering the head was recurrent in each ihram, should kaffarah (atonement or expiation) be repeated [for every incident]? Answer: It is likely that one kaffarah for each ihram would do.

How Can the Hidden Imam Guide Us? In response to the question, “How can the Imam, who is in occultation, help and guide us?”, it is true that the Imam's occultation prevents us from directly receiving his help and benefiting from the light of his Imamate. However, this does not mean that the Imam has abandoned us. The Imam is always mindful of us and is responsible for guiding us. A narration attributed to Imam Mahdi (AJTF) emphasizes this: “We do not neglect your affairs, nor do we forget you. If it were not for this, calamities would befall you, and your enemies would uproot you. Therefore, fear the Almighty Allah.”[1] But one might ask, “If the Imam is in occultation, how can he guide us?” In response, we should recognize that due to his extensive knowledge,[2] the Imam can guide us through various means. Even if we do not see him physically, his influence can still impact our actions and behavior. Here are some ways: Confirmation of Our Deeds: The Imam can affirm our actions and show us that we are on the right path. For instance, in the story of Hajj Ali Baghdadi,[3] the Imam assured him that the khums he had paid was accepted. Guidance for Scholars: The Imam can assist scholars in issuing accurate verdicts (fatwas) and guiding the community. For example, in the case of the fatwa issued by Sheikh Mufid,[4] the Imam showed him that he had made a mistake and guided him. Establishing Connection with the Imam: The Imam can connect with certain individuals and indirectly convey messages to all of us. For example, in the same story of Hajj Ali Baghdadi, the Imam, appearing in the form of a Sayyid, gave him advice and guided him on the right path. Therefore, even during the occultation, the Imam has not forgotten us and helps us in various ways. The important thing is to believe in the Imam and strive to act according to his teachings. In Conclusion, the occultation of the Imam does not mean a severance of connection with the Imam. The Imam is always with us and guides the community in various ways, such as confirming our deeds, guiding scholars, and sometimes even establishing direct connections with individuals. Therefore, in explaining the benefit of the hidden Imam, it has been said that he is like the sun behind the clouds,[5] although people cannot see the sun, they benefit from the sun's rays even behind the clouds. Thus, the occultation of the Imam is not an obstacle to his duty of guidance. [1] . Al-Khara'ij wa Al-Jara'ih: Rawandi, Hibatullah bin Husayn, Vol. 2, p. 903 / Al-Ihtijaj: Tabarsi, Ahmad bin Ali, Vol. 2, p. 323. [2] . Al-Kafi: Sheikh Al-Kulayni, Vol: 1, P: 260. (بَابُ أَنَّ الْأَئِمَّةَ ع يَعْلَمُونَ عِلْمَ مَا كَانَ وَ مَا يَكُونُ وَ أَنَّهُ‌ لَا يَخْفَى عَلَيْهِمُ الشَّيْ‌ءُ صَلَوَاتُ اللَّهِ عَلَيْهِمْ‌) [3] ."This story is about a man named Hajj Ali Baghdadi. He had already given a portion of his religious dues (khums) to scholars. However, he intended to give the remainder to another scholar and thus set out toward Kazimayn. Along the way, he unexpectedly encountered Imam Mahdi (AJTF) and spent some time in his company. During this period, Hajj Ali Baghdadi posed various questions to the Imam, who graciously provided answers." Al-Najm al-Thaqib: Al-Tabarsi al-Nuri, Hussein, Vol: 2, p: 152. [4] ."In the time of Sheikh Mufid, it is narrated that one day a man came to Sheikh Mufid's door and asked him what should be done if a pregnant woman died. Should they cut open the woman's abdomen and remove the fetus, or bury the mother and fetus together? Sheikh Mufid told him to bury the mother and fetus together. However, on the way, a man on horseback caught up with him and said that Sheikh Mufid had said to cut open the mother's abdomen and remove the fetus. The questioner did the same. When he returned to Sheikh Mufid and told him what had happened, the Sheikh realized that it was the Imam Mahdi (AJTF) who had given this ruling instead of him." Stories of the Scholars: Muhammad bin Sulayman, Tonekaboni, p. 399 [5] . Kamal Al-Din and Tamam Al-Ni’mah: Sheikh Al-Saduq, Vol: 1, P: 207.

Question: What is the actual age of menopause for women? Answer: Regarding menstruation, if she sees blood, the age of menopause is up to sixty lunar years (equal to 58 years and 80 days approximately). And regarding Idah, it is fifty lunar years (equal to 48 years and six months approximately), assuming that the blood is not coming, but if the blood continues, she has Idah up to sixty lunar years.