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How can the existence of God be proven? The fundamental question of proving the existence of Almighty God as the Creator and Sustainer of the universe is one of the most critical beliefs in Islam. It serves as the bedrock upon which other beliefs, such as monotheism, prophethood, and Imamate, are built. Therefore, it is essential to note that the proof of God's existence must rely on rational arguments, as the Quran and hadith cannot be used as primary evidence due to the risk of circular reasoning. Initially, it must be understood that all arguments employed to prove the existence of God are grounded in three fundamental principles that must first be established: 1. The principle of causality 2. The principle of avoiding circular reasoning 3. The principle of avoiding infinite regress While we will discuss these principles individually, for now, let us assume their validity and explore two of the many rational arguments presented for the existence of God: The Argument of “Possible and Necessary Being”: This argument, a pioneering concept of Islamic philosophers, is considered one of the most robust.[1] As expressed by Nasir ad-Din Tusi: Everything that exists is either contingent or necessary. Contingent beings require a cause outside of themselves. If that cause is necessary, then the existence of a necessary being (God) is proven. If that cause is contingent, it too requires a cause, leading to an infinite regress. Infinite regress is impossible. Therefore, the chain of contingent beings must terminate in a necessary being.[2] The Teleological Argument: This argument is one of the most straightforward, as it relies on observations of the natural world rather than complex philosophical concepts. It's no coincidence that the Quran frequently points to the universe and its contents as evidence of a Creator.[3] Martyr Murteza Motahari defined this argument as the negation of the universe's accidental existence, arguing that accidents lack causes. He categorizes causes into four types: material, formal, efficient, and final. He then refutes the misconception that atheists deny the existence of efficient causes, asserting that both theists and atheists agree on this point. The primary difference lies in the recognition of a final cause. Believers in God posit a purpose and goal for the creation and its marvelous order, because the mere existence of an efficient cause is not sufficient to bring about such precise order! It is necessary that there be a will and a purpose behind this order, otherwise it would be like a child who picks up a pen and draws on a piece of paper. The child's action includes all causes, even an efficient cause, but there is no goal in it, and it is merely engaged in drawing meaningless lines on paper that have neither order nor convey any meaning. Another example for better understanding is a book. The author intends a meaning behind every word he writes, which together lead to sentences, paragraphs, and different pages, which necessarily require a specific order to convey that meaning. Just like the order we observe in the universe! Just as we infer the existence of a knowledgeable author from a well-structured and informative book, we can deduce the existence of a supreme being from the intricate order of the universe. The teleological argument posits that the universe's design necessitates a designer, much like a book requires an author. This designer, we infer, must possess attributes far beyond our comprehension.[4] Note: These two arguments represent only a fraction of the many proofs offered for the existence of God. However, due to their simplicity and comprehensiveness, they are presented here. In subsequent discussions, we will explore other arguments Insha’Allah. [1] Tusi, Sharh al-Isharat wa at-Tanbihat, 1375 SH, vol. 3, pp. 66-67 [2] Tusi, Sharh al-Isharat wa al-Tanbihat, 1375 SH, vol. 3, pp. 18-20 [3] Quran: 2:164, 6:97, 42:29, 39:20-21 [4] Motahari, Murteza, Majmu'eh Asar, 1376, vol. 4, pp. 62-66

Question: What are the rulings of a woman who has given birth in detail? Answer: The blood that a woman sees after the first part of the baby comes out of the womb within ten days, provided that the blood of childbirth applies to it, is postpartum blood (Nifas). The blood that comes before that is not Nifas. The minimum duration of Nifas blood is one moment and the maximum duration is ten days, and more than that is not Nifas. If the puerperal blood exceeds ten days, if the woman has a habit of duration in her menses, the blood is counted puerperal for the number of days of her habit, and the rest is counted istihadah. But if she does not have a habit of duration, up to ten days the blood is Nifas, and the rest is istihadah. If she forgets her habit, she should assume the habit as the highest number that gives probability. What is obligatory on the menstruating woman is also obligatory on a woman who sees puerperal blood. According to the obligatory precaution, the following acts are forbidden for a woman who sees puerperal blood: Stopping in the mosque and entering it without passing Passing through the two mosques (Masjid al-Haram and the mosque of the Prophet, may God bless him and grant him peace) Reciting the obligatory verses of prostration Touching the script of the Quran and the name of God

Question: Does Istihadah happen every month for a woman or not? Answer: Istihadah which is any blood that comes out of a woman and is not the blood of menstruation, puerperium, wound, injury, or virgin blood, comes out of a woman at different times and is often seen after menstruation or puerperium and sometimes before menstruation.

Is the occultation of divine saints in human history a precedent, or is it unique to Imam Mahdi (AJTF)? Throughout human history, there have been numerous instances of the absence or occultation of divine prophets and saints. One example is the absence of Prophet Moses for forty days from his people.[1] Regarding Prophet Jonah, it is mentioned that when his people increased their opposition and reproached him, he left them, and no one knew where he was for a while.[2] There is also narrated that Prophet Idris began his prophethood during the reign of a tyrant king who killed a believer and confiscated his property. Allah commanded Idris to warn the king, who then ordered Idris’s execution. Idris fled and cursed the city, hiding in the mountains for twenty years.[3] Similarly, it is narrated that before his death, Joseph informed his followers about the coming of a savior and described his characteristics. His followers waited for four hundred years until they saw the signs of the savior (who was Prophet Moses). Moses then disappeared from them and went to Prophet Jethro (Shuaib), returning after forty years.[4] Jesus is also one of the prophets that the Qur'an says about him; Jesus has disappeared from the eyes of the people, while the People of the Book believe that he was crucified.[5] And at the time of Imam Mahdi's advent, he will descend from the heavens.[6] Another figure mentioned in the Quran[7] is Khidr, who is still alive and has drunk from the water of life.[8] Despite his presence in this world, he is hidden from people’s sight. These are just a few examples of the relatively long absences of some divine prophets, indicating that the concept of occultation is not unique to Imam Mahdi (AJTF) and is a divine test that has existed in the past. [1] . Al-Baqarah: 51 / Al-A'raf: 142. [2] . Al-Anbiya: 87. [3] . Kamal Al-Din wa Tamam Al-Ni'mah: Al-Sheikh Al-Saduq. Vol: 1. P: 127. [4] . Ibid. P:145. [5] . An-Nisa: 154-159 "وَقَوْلِهِمْ إِنَّا قَتَلْنَا الْمَسِيحَ عِيسَى ابْنَ مَرْيَمَ رَسُولَ اللّهِ وَمَا قَتَلُوهُ وَمَا صَلَبُوهُ وَلَكِن شُبِّهَ لَهُمْ وَإِنَّ الَّذِينَ اخْتَلَفُواْ فِيهِ لَفِي شَكٍّ مِّنْهُ مَا لَهُم بِهِ مِنْ عِلْمٍ إِلاَّ اتِّبَاعَ الظَّنِّ وَمَا قَتَلُوهُ يَقِينًا ﴿157﴾ بَل رَّفَعَهُ اللّهُ إِلَيْهِ وَكَانَ اللّهُ عَزِيزًا حَكِيمًا ﴿158﴾ وَإِن مِّنْ أَهْلِ الْكِتَابِ إِلاَّ لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ وَيَوْمَ الْقِيَامَةِ يَكُونُ عَلَيْهِمْ شَهِيدًا ﴿159﴾" [6] . Uqad aldorar fi 'akhbar almuntazar: alsalmi, yusif bin yahyaa, Vol: 1, P: 73. [7] . Al-Kahf: 60-82. [8] . Uyun Akhbar Al-Ridha (AS): Sheikh Al-Saduq, Vol: 1, P: 53 / Kamal Al-Din wa Tamam Al-Ni'mah: Al-Sheikh Al-Saduq. Vol: 2 P: 390.

Iʿtikāf is a recommended worship in Islam that consists of at least three days of fasting in the jami' (grand) masjid. Although there is no specific time to perform i'tikaf during a year, the last ten days of the month of Ramadan is the most recommended days to do it.

Question: I become extremely thirsty while fasting. Can that be an excuse for breaking my fast? Answer: If a person who is observing fast becomes thirsty and it is feared on his part that fasting might be harmful to him or it is extremely difficult for him that it is not bearable normally, it is permissible for him to drink at the time of extreme thirst to the extent of necessity only in which case his fast becomes void and he should not eat or drink more than that out of respect for the month of Ramadhan and should continue to restrain himself for the rest of the day, as an obligatory precaution. He should observe the qadha of that day after the month of Ramadhan. If he is not fasting in the month Ramadhan and he has enough time to perform the Qadha of his missed fast, he can break his fast.

Question: According to some jurists, a person who intentionally invalidates his fast during the month of Ramadhan by committing a sin has to pay all three kinds of penalty [that is, fasting for sixty days, feeding sixty poor people, and emancipating a slave]. What should a person therefore do during our time when emancipating a slave is impossible since there are virtually no slaves? Answer: The penalty of emancipating a slave is waived when it is no longer possible. It should, however, be clarified that in our view, it is not obligatory to pay all three kinds of penalty for invalidating a fast during Ramadhan by committing a sin.

Our Mission We are a dedicated group committed to providing clear and comprehensive answers to questions and inquiries related to Shia Islamic beliefs (itiqadaat). Our aim is to foster a deeper understanding of Shia theology through the lens of authentic sources, such as the Noble Quran, the four principles of Shia, and sound intellectual reasoning. Our Approach We believe that the Quran and the teachings of the Ahlulbayt (the Prophet Muhammad's family) are the cornerstone of Shia Islam. By carefully studying and interpreting these sources, we strive to provide accurate and insightful responses to a wide range of questions. Our approach is grounded in critical thinking and a commitment to intellectual honesty. Our Resources We draw upon a rich repository of resources, including: The Noble Quran: The primary source of guidance for all Muslims. The Four Principle Books of Shia: The most authentic hadith compendia according to Shia Islam, including "Usoul al-Kafi", "at-Tahdhib", "al-Istibsaar", and "Man La Yahdhuruh al-Faqih". Hadith Literature: Authentic narrations from the Prophet Muhammad and the Imams, providing valuable insights into Islamic teachings. Scholarly Works: The writings of renowned Shia scholars who have contributed significantly to the understanding of Islamic theology. Our Commitment We are committed to: Promoting Understanding: Fostering a deeper understanding of Shia beliefs through clear and accessible explanations. Encouraging Dialogue: Engaging in respectful and constructive dialogue with individuals of different perspectives. Maintaining Authenticity: Ensuring that our responses are grounded in reliable and authentic sources. Providing Guidance: Offering guidance and support to those seeking to deepen their understanding of Shia Islam. We invite you to join us on this journey of discovery and exploration. Together, we can build a stronger and more informed community of Shia Muslims. Our Social Medias: YouTube: @al-misbaah5903 Instagram: @al_misbaah_110 Telegram: @almisbaah110

Question: I am pregnant and would like to know whether I should fast or not. Answer: Fasting is not obligatory on a woman in an advanced stage of pregnancy, for whom fasting is harmful or for the child she carries. For every day, however, she should give one mudd (750 grams) of food to poor. In both the cases, she has to give qadha for the fasts which are left out. Also, if a woman who is not in an advanced stage of pregnancy but fasting is harmful or unbearably difficult, fasting is not wajib on her. She must keep the qadha later and there is no kaffara on her. In both cases, if a woman fails to observe the Qadha of the missed fast until the next Ramadhan, she must, as an obligatory precaution, give another kaffara because of delaying the Qadha.

Question: What is the Islamic ruling about someone who is suffering from a disease? How should he go about fasting? Answer: He who fears for himself of falling ill as a result of fasting is not required to fast. Nor is he who believes that fasting would worsen his poor state of health in any way, be it hampering his recovery or increasing his pain. This should, however, be commensurate with what is generally accepted in these circumstances. If he fears that fasting might be harmful to him, it is permissible to break his fast. And if his illness continues until the next Ramadhan, Qadha is not obligatory but he should give 750 grams of food (wheat, flour or bread or any kind of food) for each day to poor Shiites. If he recovers within the same year, only Qadha is obligatory on him and he will not have to pay kaffara. As for a patient whose health is not affected by fasting, he must fast and his fasting is in order.

Question: I have a daughter who has attained the age of puberty and she must fast according to Islamic law but she is too weak to fast. How should she go about fasting? Answer: A person cannot abandon fast on account of weakness. However, if she is so weak that fasting becomes totally unbearable, there is no objection to her breaking the fast. However, the necessary precaution is that she should suffice to eating and drinking to the extent of necessity only and she should also observe the qadha after the month of Ramadhan and she will not be liable to any kaffarah.

What Are Events and Signs of the Advent of the Savior in Different Religions? Different religions have various perspectives on the events that will occur before the coming of the savior. Here are some of these views: Hinduism: The concept of the savior in Hinduism is embodied in the figure of Kalki, who will appear at the end of times when the world is covered by injustice and darkness, and the unworthy dominate people’s lives and possessions. Vishnu will appear as Kalki in the future, like Christ, to save the world. He will hold a flaming sword and ride a white horse, coming to establish truth and eliminate falsehood. This marks the fourth stage of the cosmic cycle, after which the world will end.[1] Before his appearance, social and spiritual life will descend to its lowest point, paving the way for final decline. Rulers will kill their subjects, people will harm their neighbors, and nothing spiritual will hold any value. Even the Brahmins will not be able to help the people and will go their own way. People will seek gold and power, truth and love will disappear from the earth, and lies will become the standard for everything. Sacred rituals will vanish, washing will be done only for cleanliness, mutual consent will replace marriage ceremonies, boasting will replace learning, and thieves and plunderers will make the laws and become rulers. It is at this time that he will come.[2] In the sacred Hindu text “Bhagavad Gita,” it is stated: “Whenever there is a decline in righteousness and an increase in unrighteousness, O Arjun, at that time I manifest Myself on earth.[3] To protect the good, destroy the wicked, and establish righteousness, I appear in every age.”[4] Zoroastrianism: In Zoroastrianism, the appearance of a savior at the end of times is emphasized. In this faith, there is a cosmic power or spirit of good named Ahura Mazda and an opposing cosmic power or great spirit of evil named Angra Mainyu. Throughout history, these two forces will battle until the end of times, when good will triumph over evil, leading to the realm of peace, purity, and the elevation of Ahura Mazda with the appearance of Saoshyant, marking the end of times.[5] In his Gathas (Hymns), Zarathushtra tells us of The World Savior, Saoshyant (MP Soshyant), who is to come and stop the cruelty of bloodthirsty and wicked people, and renew the world, and end death. See Yasna 48.11-12, Yasna 43.3, The victorious Saoshyant and his helpers make the world wonderful. Three saviors will be born of virgins miraculously impregnated with Zarathushtra's seed while bathing in Lake Kansaoya: Ushedar, Ushedarmah, and the Saoshyant (named Astvat-ereta).[6] The time of Saoshyant’s appearance: According to the sacred texts of Zoroastrianism, the saviors will appear and help the people when the world is engulfed in the oppression and hatred of Angra Mainyu, and the wicked dominate the good; religion and justice are corrupted by the impure; religion weakens, and only a name and lifeless form remain. At that time, chivalry and good character will also have left the world. In this faith, the day and month of the saviors’ appearance are also specified. In a Pahlavi treatise named “Month of Farvardin, Day of Khordad” or “Matikan Fravartin Roj Khordad,” twenty-five events are listed that have occurred or will occur on the sixth day of this month. One of these events is the appearance of the saviors and their helpers. However, no exact time for their appearance is specified in the Avesta.[7] Judaism: The time of the appearance of the Messiah, which is determined by God, is a very hidden and secret mystery. However, many signs regarding the conditions of his coming have been mentioned. Some of these conditions are distressing and worrying.[8] In any case, some of these signs have been mentioned, and the Talmud predicts the characteristics of the period of the absence of the Messiah as follows: a decrease in the number of religious scholars, an increase in hardships and severe decrees, famines and severe wars, the hatred of pious people, the transformation of scientific centers into places of entertainment, the loss of truth, disrespect of the young towards the old, confrontation of daughter with mother and daughter-in-law with mother-in-law, and the severe impudence and rudeness of the people of the period. (Sanhedrin Tractate, page 97a and Sotah Tractate, page 49b)[9] Christianity: In the Bible, signs are mentioned for the appearance of the Savior, which is the coming of Christ, including: “For nation will fight against nation, and kingdom against kingdom. There will be famines and earthquakes in various places.”[10] “'Immediately after the distress of those days the sun will be darkened, the moon will not give its light, the stars will fall from the sky and the powers of the heavens will be shaken.”[11] “There will be signs in the sun and moon and stars; on earth nations in agony, bewildered by the turmoil of the ocean and its waves; men fainting away with terror and fear at what menaces the world, for the powers of heaven will be shaken. And then they will see the Son of man coming in a cloud with power and great glory. When these things begin to take place, stand erect, hold your heads high, because your liberation is near at hand!”[12] According to the Bible, the appearance of the Antichrist is also one of the events that will occur before the appearance of Jesus.[13] Islam: From the collection of narrations in the books of Hadith, Tafsir, and history about the era of the appearance of the Promised Mahdi, two points are obtained: First, in this era, before the appearance of the Promised Mahdi, moral corruption and oppression will encompass all human societies and become the most common phenomenon in human relations. Second, after the appearance of the Mahdi, a great transformation will occur in societies, corruption and oppression will disappear, and monotheism, justice, and complete intellectual and practical growth will spread throughout human life. The most famous Hadith, which has been narrated in various phrases, considers the main sign of the Mahdi’s rule in the end times to be the establishment of justice throughout the world. Abu Sa’id al-Khudri said: The Messenger of Allah (SAW) said: “I give you the good news of the Mahdi. He will be sent in my nation at a time of people’s disputes and earthquakes. He will fill the earth with justice and fairness as it was filled with oppression and injustice. The inhabitants of the heavens and the earth will be pleased with him.”[14] In some Islamic narrations, other signs for the end times are also mentioned, such as the appearance of the Antichrist, the appearance of the Beast of the Earth, and the descent of Jesus among the people.[15] As a result, it can be stated that similar events for the end times and the appearance of the Savior have been mentioned in the world’s religions.[16] [1] . Tārīkh-e Jāme’-e Adyān (Comprehensive History of Religions): John B. Noss, translator: Ali Asghar Hekmat, third edition, p. 194. [2] . The Promised Savior in Major Religions Before Islam: Mahin Arab. [3] . https://www.holy-bhagavad-gita.org/chapter/4/verse/7 [4] . Gita. (Bhagavad Gita). Or the Song of the Gods (1995), translated by Mohammad Ali Movahed, Tehran: Kharazmi Publications, third edition: fourth discourse, p. 93. [5] . Tārīkh-e Jāme’-e Adyān (Comprehensive History of Religions): John B. Noss, translator: Ali Asghar Hekmat, third edition, p. 319. [6] . Avesta Book. Refer to the website: https://www.avesta.org/zcomet.html [7] . Nejāt Bakhshī dar Āyīn-e Zartosht (Salvation in Zoroastrianism): Mohammad Sepehri. [8] . (Talmud Gemara Sota 49 b) quoted from the official website of the Tehran Jewish Community. [9] . “The Savior of the World and the Era of Appearance from the Perspective of Judaism”: Omid Mohebbati Moghadam, Mahdavi Studies Quarterly, fifth year, issue 20, spring 2017, p. 100. [10] . Holy Bible, Gospel of Matthew, 24: 7. [11] . Ibid, 24: 29. [12] . Holy Bible, Gospel of Luke, 21: 25-28. [13] . Holy Bible, First Epistle of John, 2: 18. [14] . Al-Ghaybah: Sheikh Al-Tusi, vol: 1, p: 178. [15] . Ibid; p: 436. [16] . For further reading, refer to: End Times: Fathollah Mojtaba’i - Mohammad Mojtahed Shabestari - Ahmad Tafazzoli, article / Islamic Theology Encyclopedia (End Times): A group of researchers, volume: 1, page: 2.

What Qur’anic Evidence Supports the Existence of Imam Mahdi (AJTF)? There are several verses in the Quran that the Imams (AS) have interpreted as referring to the existence of Imam Mahdi (AJTF). Here are a few examples: 1. وَلَقَدْ كَتَبْنَا فِي الزَّبُورِ مِنْ بَعْدِ الذِّكْرِ أَنَّ الْأَرْضَ يَرِثُهَا عِبَادِيَ الصَّالِحُونَ""[1] “And We have already written in the Psalms, after the Torah: Indeed, My righteous servants shall inherit the earth.” Imam Baqir (AS) has said that “My righteous servants” refers to the Mahdi and his companions.[2] 2. "وَعَدَ اللَّهُ الَّذِينَ آمَنُوا مِنْكُمْ وَعَمِلُوا الصَّالِحَاتِ لَيَسْتَخْلِفَنَّهُمْ فِي الْأَرْضِ كَمَا اسْتَخْلَفَ الَّذِينَ مِنْ قَبْلِهِمْ وَلَيُمَكِّنَنَّ لَهُمْ دِينَهُمُ الَّذِي ارْتَضَى لَهُمْ وَلَيُبَدِّلَنَّهُمْ مِنْ بَعْدِ خَوْفِهِمْ أَمْنًا يَعْبُدُونَنِي لَا يُشْرِكُونَ بِي شَيْئًا وَمَنْ كَفَرَ بَعْدَ ذَلِكَ فَأُولَئِكَ هُمُ الْفَاسِقُونَ"[3] “Allah has promised those who have believed among you and done righteous deeds that He will surely grant them succession [to authority] upon the earth just as He granted it to those before them and that He will surely establish for them [therein] their religion which He has preferred for them and that He will surely substitute for them, after their fear, security, [for] they worship Me, not associating anything with Me. But whoever disbelieves after that - then those are the defiantly disobedient.” Imam Sadiq (AS) has said that this verse refers to the Mahdi and his companions.[4] 3. "وَنُرِيدُ أَنْ نَمُنَّ عَلَى الَّذِينَ اسْتُضْعِفُوا فِي الْأَرْضِ وَنَجْعَلَهُمْ أَئِمَّةً وَنَجْعَلَهُمُ الْوَارِثِينَ"[5] “And We wanted to confer favor upon those who were oppressed in the land and make them leaders and make them inheritors.” Imam Ali (AS) said about this verse: “They are the oppressed ones from the family of Muhammad. After their hardship and difficulty, Allah will send their Mahdi and make them honorable and their enemies humiliated.”[6] 4. "یوم یاتی بعض آیات ربک لاینفع نفسا ایمانها لم تکن آمنت من قبل"[7] “The day when some of the signs of your Lord will come, no soul will benefit from its faith as long as it had not believed before.” It is narrated that Imam Sadiq (AS) said about this verse: “The ‘signs’ are the Imams, and ‘some of the signs’ refers to the Mahdi from the family of Muhammad (AS).”[8] 5. "و اذان من الله و رسوله الی الناس یوم الحج الاکبر"[9] “And an announcement from Allah and His Messenger to the people on the day of the greater pilgrimage.” It is narrated from Imam Baqir and Imam Sadiq (AS) that the ‘greater pilgrimage’ refers to the appearance of the Mahdi (AJTF).[10] 6. [11]"وَ لَقَدْ أَرْسَلْنا مُوسى‏ بِآیاتِنا أَنْ أَخْرِجْ قَوْمَكَ مِنَ الظُّلُماتِ إِلَى النُّورِ وَ ذَكِّرْهُمْ بِأَیَّامِ اللَّهِ إِنَّ في‏ ذلِكَ لَآیاتٍ لِكُلِّ صَبَّارٍ شَكُورٍ" “And We certainly sent Moses with Our signs, [saying], ‘Bring out your people from darknesses into the light and remind them of the days of Allah.’ Indeed in that are signs for everyone patient and grateful.” Imam Baqir (AS) said about this verse: “The ‘days of Allah’ are three: the day of the rise of the Mahdi from the family of Muhammad, the day of death, and the day of resurrection.”[12] 7. ""بَقِيَّتُ اللَّهِ خَيْرٌ لَكُمْ إِنْ كُنْتُمْ مُؤْمِنِينَ وَمَا أَنَا عَلَيْكُمْ بِحَفِيظٍ[13] “What remains from Allah is better for you if you should be believers. And I am not a guardian over you.” Omar ibn Zahir narrates: A man asked Imam Sadiq (AS) if it is appropriate to address Imam Mahdi (AJTF) with the title “Amir al-Mu’minin” (Commander of the Faithful). The Imam replied: “No, this title is exclusively for Imam Ali (AS). No one before him was called by this name, and after him, only a disbeliever would use it for himself.” I asked: “May I be sacrificed for you, how should we address him?” The Imam replied: “You should say: "Peace be upon you, O remainder of Allah." Then he recited this verse…[14] Based on this, the term “Baqiyyatullah” (remainder of Allah) in the holy verse refers to Imam Mahdi (AJTF). [1] . Al-Anbiya: 105. [2] . Muntakhab al-Athar fi al-Imam al-Thani Ashar (AS): al-Safi, al-Sheikh Lotfollah Vol: 2 P: 32. [3] . An-Nur: 55. [4] . Muntakhab al-Athar fi al-Imam al-Thani Ashar (AS): al-Safi, al-Sheikh Lotfollah Vol: 2 P: 45. [5] . Al-Qasas: 5. [6] . Al-Ghaybah: al-Sheikh al-Tusi, Vol: 1 P: 184. [7] . Al-An'am: 158. [8] . Kamal Al-Din and Tamam Al-Ni'mah: Sheikh Al-Saduq, Vol: 2 P: 336. [9] . At-Tawbah: 3. [10] . Tafsir Al-Ayyashi: Al-Ayyashi, Muhammad bin Mas'ud, Vol: 2 P: 76. [11] . Al-Ibrahim: 5. [12] . Musnad of Imam Al-Sadiq Abu Abdullah Ja'far bin Muhammad (as): Al-Attarodi, Sheikh Azizullah, Vol: 7 P: 143. [13] . Al-Hud: 86. [14] . Al-Kafi: Sheikh Al-Kulayni, Vol: 1 P: 411.

How can the existence of Imam Mahdi (AJTF) be proven from Shia hadiths? Shia hadiths about the existence of Imam Mahdi (AJTF) are numerous, anyone with even a basic understanding of Shia sources would acknowledge this fact. Here are some examples: 1. Narrations referring to the birth of Imam Mahdi (AJTF):[1] For instance, Ahmad ibn Muhammad narrates that when Zubeiri (an opponent of Imam Hasan al-Askari) was killed, Imam Hasan al-Askari said, "This is the punishment for someone who slanders God and His saints. He claimed that he would kill me and that I would have no offspring. So how did he see the power of God?" The narrator continues, "Meanwhile, Imam Hasan al-Askari had a son named Muhammad born in the year 256 AH."[2] 2. Narrations indicating that some people have testified to seeing the Imam:[3] “Dhu Ibn Ali al-Ajali” quotes one of the servants of the Imam: “One day, I entered upon the Imam, and he was in the outer room when I heard a movement in one of the rooms. The Imam told me, ‘Do not move from your place.’ So, I did not dare to enter or leave and stood there until a maid came out, carrying something covered. The Imam told me, ‘Come in.’ When I entered, he told the maid to return. The maid returned and came to the Imam. The Imam said: ‘Reveal what you have and remove the cover.’ The maid revealed a fair and handsome boy. The Imam said to me: ‘This is your master.’”[4] 3. Hadiths where Imam Hasan al-Askari (AS) designates Imam Mahdi (AJTF) as his successor:[5] "Muhammad ibn Ali ibn Bilal" narrates that I received a command from Imam Hasan al-Askari (AS) two years before his death, informing me of his successor. And again, three days before his death, I received a letter informing me of his successor.[6] 4. Narrations from the Imams (AS) about the existence of Imam Mahdi (AJTF):[7] o Imam al-Jawad (AS) narrates that Imam Ali (AS) was sitting with Imam Hasan (AS) when Khidr entered in disguise and asked Imam Ali some questions. After Imam Ali answered, Khidr testified to the Imamate of each of the Imams and mentioned Imam Mahdi (AJTF) by saying: “I testify to the Imamate of a man who is the son of Hasan and will not be named or referred to by his title until his Imamate is revealed, and he will fill the earth with justice as it has been filled with oppression and injustice.”[8] o Kharaza Qumi narrates a hadith from Imam al-Sadiq (AS)about knowing the Imam, in which the Imam said, " We believe that Imam has all the rank of prophecy except that he is not given revelation, and that we consider obedience to him to be obedience to Allah and the Prophet, and that we are submissive to him in all matters, and that we believe that the Imam after the Prophet Muhammad is Ali ibn Abi Talib, after him is Hasan ibn Ali, after him is Husayn ibn Ali, after him is Ali ibn Husayn, after him is Muhammad ibn Ali, after him is Ja'far ibn Muhammad, after him is Musa ibn Ja'far, after him is Ali ibn Musa, after him is Muhammad ibn Ali, after him is Ali ibn Muhammad, after him is Hasan al-Askari, and after him is the Proof of the Qaim."[9] o In a narration from Di'bil al-Khuza’i, Imam al-Ridha (AS) tells him: “Do you know who the Imam (Qa’im) is and when he will rise?” He replied: “No.” The Imam continued: “My son Muhammad is the Imam after me, and after him, his son Ali, and after him, his son Hasan, and after Hasan, his son the Hujjat Qa’im, the Imam of the Ummah, whom the believers will await during his occultation and will obey after his appearance. If only one day remains of the world’s life, Allah will prolong that day until he comes and fills the earth with justice as it has been filled with oppression.[10] Thus, Imam al-Ridha (AS) confirms the existence and reappearance of Imam Mahdi (AJTF).” As a result, the discussion about the existence of Imam Mahdi (AJTF), his occultation, his reappearance, etc., is consecutive and undeniable in Shia narrations. [1] . For further study, refer to these sources: Kamal al-Din wa Tamam al-Ni'mah: Sheikh al-Saduq, Vol: 2, P: 424 / Al-Ghaybah: Sheikh al-Tusi, Vol: 1 P: 229 / Al-Ghaybah: al-Nu'mani, Muhammad ibn Ibrahim, Vol: 1, P: 12. [2] . Al-Kafi: Sheikh al-Kulayni, Vol: 1, P: 514. [3] . For further study, refer to these sources: Kamal al-Din wa Tamam al-Ni'mah: Sheikh al-Saduq, Vol: 2, P: 434 / Al-Ghaybah: Sheikh al-Tusi, Vol: 1, P: 253. [4] . Al-Kafi: Sheikh Al-Kulayni, Vol: 1, P: 514. [5] . For further study, refer to these sources: Al-Ghaybah: Sheikh Al-Tusi, Vol: 1, P: 33 / Kamal Al-Din and Tamam Al-Ni'mah: Sheikh Al-Saduq, Vol: 2, P: 378 / Al-Ghaybah: Al-Nu'mani, Muhammad bin Ibrahim, Vol: 1, P: 90. [6] . Al-Kafi: Sheikh Al-Kulayni, Vol: 1, P: 328. [7] . Al-Ghaybah: Sheikh Al-Tusi, Vol: 1, P: 232. [8] . Al-Kafi: Sheikh Al-Kulayni, Vol: 1, P: 525. [9] . Kifayat Al-Athar fi Al-Nass 'ala Al-A’immah Al-Ithnay 'Ashar: Ali ibn Muhammad Al-Khazaz Vol: 1, P: 262. [10] . Uyun Akhbar Al-Ridha (AS): Sheikh Al-Saduq, Vol: 1, P: 297.

Question: Some women let their nails grow longer than necessary for beauty. Sometimes a nail breaks up, requiring a cover that must be placed over the broken nail. Knowing that such a cover prevents water from reaching the nail in Wudu and Ghusl, is it permissible to use it? How should Wudu and Ghusl be performed with that cover? Answer: Wudu and Ghusl with such a cover over the nail is not valid; therefore, it is necessary to remove it for ablutions. And the purpose mentioned above for the cover is not justifiable.

How is it possible for Imam Mahdi (AJTF) to live more than a thousand years? The important point to mention initially is the possibility of human longevity, indicating that a long life for humans is possible. The Quran states about Prophet Noah (AS): “We sent Noah to his people, and he lived among them for nine hundred and fifty years until the flood overtook them while they were wrongdoers.”[1] This verse indicates that Noah (AS) lived among his people for nine hundred and fifty years; however, the Quran does not specify how many years he lived before his mission or how many years he lived after the flood and the destruction of his people. In the Torah, which is the holy book of the Jews and accepted by Christians, the lives of many individuals with extraordinary and unusual lifespans are described. It states that “Adam” lived for 930 years, “Enosh” for 905 years, “Kenan” for 910 years, “Methuselah” for 969 years, and “Lamech” for 777 years, and then they died.[2] In Islamic traditions, there are also references to individuals with long lifespans. In a narration from Imam Sadiq (AS), it is mentioned that Noah (AS) lived for two thousand five hundred years.[3] Some narrations state that Mahdi (AJTF) has a tradition from Noah (AS), which is the long lifespan.[4] Prophet Khidr (AS) is another divine figure who, according to many narrations, has not died and is still alive. The Quran narrates the story between him and Prophet Moses (AS),[5] and in a narration from Imam Hasan al-Askari (AS), it is mentioned that he will not die until the Day of Judgment and the blowing of the trumpet….[6] From a scientific perspective, it cannot be said that a long lifespan for humans is impossible. Dr. Alexis Carrel, a scientist who focused on cancer treatment for a while, although his research did not reach a conclusion on this subject, revealed a truth: human cellular tissue does not perish on its own, and if placed in a suitable condition, it can have a long lifespan.[7] Similar views exist among other scientists,[8] indicating that scientifically, it is not possible to definitively set a limit on human lifespan. Another important point to consider is that even if we accept that such a long lifespan is naturally impossible, it does not pose a problem for the long lifespan of Imam Mahdi (AJTF), as his long life and physical health are due to supernatural and miraculous reasons. And God has willed it so.[9] Therefore, it cannot be absolutely denied that a long lifespan is impossible, nor can the existence of Imam Mahdi (AJTF) be denied based on this. [1] . Al-Ankabut: 14 "وَلَقَدْ أَرْسَلْنَا نُوحًا إِلَىٰ قَوْمِهِ فَلَبِثَ فِيهِمْ أَلْفَ سَنَةٍ إِلَّا خَمْسِينَ عَامًا" [2] . Bible, Torah, Book of Genesis, Chapter: 5, Verses: 5-32. [3] . Al-Kafi: Kilini, Muhammad bin Yaqub, vol. 8, p. 284, hadith 429. [4] . Kamal Al-Din and Tamam Al-Ni'mah: Sheikh Al-Saduq, Vol: 1, P: 322 [5] . Al-Kahf: 65-82 [6] . Montakhab al-Asar fi al-Imam al-Thani Ashar (AS): Al-Safi, Sheikh Lotfollah, Vol: 2, P: 283 [7] . Yadgar Magazine, Dey of 1323 (Solar Hijri), Number 5, Ahval-e Bozorgān (The status of great scientists), P: 75. [8] . Mau'ood Shenasi va Pasokh be Shobhaat: Ali Asghar Rizvani, P: 510. [9] . Buhuth Havl al-Mahdawiyeh: Shahid Sadr, P: 63 / Shi'a in Islam: Allameh Tabatabaei, Vol: 1, P: 235.

What are the types of Tawhid (Unity of God)? Many Muslim theologians, mystics, and philosophers, relying on the Quran and the hadiths of the Prophet Muhammad and the Shia Imams, have outlined various levels and degrees of Tawhid. For a better understanding, this classification is summarized as follows: 1. Unity of Essence: This is the first level of Tawhid, meaning that God is unique and without equal or substitute. God says in the Quran, " Nor is there to Him any equivalent."[1] In another sense, the unity of essence means that God is not multiple or dualistic and is free from composition. 2. Unity of Attributes: This means that God's essence is one with His attributes and that these attributes are not added to His essence. So, when we say "God is knowing, "we mean that knowledge is the very essence of the Lord and is not added to Him as a part. The same applies to other divine attributes such as power and life. God says in the Quran, " Glory to thy Lord, the Lord of Honor and Power! (He is free) from what they ascribe (to Him)."[2] The word "ascribe" refers to God being exalted from any attribute that contradicts unity and Tawhid, especially since the verse begins with glorification and refers to God's majesty. In a hadith from Imam as-Sadiq (a.s), knowledge, hearing, and sight are mentioned as being the very essence of God, and it is stated that God was all-hearing and all-seeing before there was anything to hear or see.[3] 3. Unity of Actions: Just as God is unique in His essence; He is also unique in His actions. The necessity of belief in the unity of actions is that everything that happens in this world is an act of God, and the source of the actions of all beings in the universe is considered to be the sacred essence of the Lord, as one of the well-known supplications among Muslims indicates: "There is no power and no strength except with God."[4] The unity of actions is manifested in the following: o Unity in creation, meaning that there is only one independent creator in the universe, and everyone else is dependent on His permission and will for their creation. However, this divine will does not contradict the free will of human beings.[5] The Noble Quran also signifies the concept on many occasions: “…Say, "Allāh is the Creator of all things, and He is the One, the Prevailing.”[6] o Unity of Lordship means that God alone is the independent manager of the universe; consequently, “all creatures are dependent on God in all aspects of their existence, and the dependencies they have on one another ultimately lead to the dependency of all of them on the Creator. It is He who manages some creations through others, provides sustenance to those who seek it through the sustenance He creates, and guides beings with consciousness through internal means (such as reason and other faculties of perception) and external means (such as prophets and heavenly books), and sets laws and regulations for those who are obligated, determining their duties and responsibilities.”[7] Lordship and creation are interconnected, and it makes no sense that the creator is different from the manager of creation. In the Holy Quran, it is stated: “Verily your Lord is Allah, who created the heavens and the earth in six days, and is firmly established on the throne (of authority), regulating and governing all things...”[8] “[All] praise is [due] to Allāh, Lord of the worlds.”[9] o Unity in sovereignty, meaning that God alone has absolute, undisputed sovereignty over all beings in the universe. Allah the exalted says in his holy book, “Do you not know that to Allāh belongs the dominion of the heavens and the earth and [that] you have not besides Allāh any protector or any helper”[10] 4. Unity of Divinity: Derived from the word "ilah," a commonly used word in Islamic literature, “which means "worthy of worship" or "object of worship." Similar to ‘book’, in the sense of something that is written and has the quality of being written”[11]. The Islamic slogan of Tawhid, "La ilaha illa Allah" (There is no god but God), which is a part of the testimonies (shahadatayn), also refers to the exclusivity of divinity for God. Along with unity in divinity, there is talk of unity in worship and obedience, meaning that worship and obedience are exclusive to God. These two are in fact necessary consequences of unity in divinity. 5. Unity in Legislation: This means that only God has the independent right to legislate and judge, as stated in the Quran, "…The command rests with none but Allah: He declares the truth, and He is the best of judges."[12] Unity in legislation can also be considered a case of “unity in lordship”, as legislation is befitting of the manager of the universe. The classification provided in this text aligns with the majority opinion among Islamic theologians. Nonetheless, this doesn't preclude the existence of other classification systems or the possibility of a more exhaustive analysis. For the sake of brevity, the topics have been summarized. Consequently, to gain a more nuanced comprehension of the hierarchy and varieties of Tawhid, it is advisable to consult the elaborate explanations furnished for each subcategory. [1] Al-Ikhlas/4, Sahih International translation. [2] As-Saffat/180, YusufAli translation. [3] Sh, Kulayni, al-Kafi, vol 1, p. 107 [4] The word “hawqala” itself is not explicitly mentioned in the Quran, but the phrase 'la quwwata illa billah' (there is no power except with Allah) is found in verse 39 of Surah al-Kahf. This supplication is one of the well-known invocations among Muslims. Muhammad ibn Ali ibn Babawayh al-Qummi (Shaykh as-Saduq) has narrated that the Noble Messenger of Islam recited this supplication in the qunut of the witr prayer. (Man La Yahduruhu al-Faqih, Vol. 1, p. 487). [5] Aliasghar Rezvani, Shialogy, and answering the doubts, vol. 1, p. 129 [6] Ar-Ra’d/16, Sahih International translation. [7] Ayt. Misbaah Yazdi, Amoozesh Aqayed, p. 78 [8] Yunus/3, Yusufali translation [9] Al-Fatiha/2, Sahih International translation [10] Al-Baqara/107 Sahih International translation [11] Ayt. Misbaah Yazdi, Amoozesh Aqayed, p. 79 [12] Al-An’am/57

Question: Who is a Kasir al-Safar (frequent traveler)? Answer: One who travels for ten days in a month and sixty days in six months, he is considered a frequent traveler. Therefore, he should offer complete prayers and observe fast.

Question: What are the necessary qualifications of a prayer leader? Answer: The Imam of the congregational prayers should be adult, sane, Ithna Ashari Shia, Adil (just), of legitimate birth, and with correct recitation. Furthermore, if the follower is a male, the Imam also should be a male.

Question: What is the ruling of recitation or memorization of the holy Quran during the days where a lady is in the state of her monthly period (Haydh), or Janabah , or Nifas? Answer: There is no problem in the recitation or memorization of the holy Quran in such situations, except for the verses for which prostration (Sajdah) is obligatory. These verses are found in four chapters of the Quran: Surat al-Sajdah (Chapter 32) Verse 15 Surah Fussilat (Chapter 41) Verse 37 Surah al-Najm (Chapter 53) Verse 62 Surah al-Alaq (Chapter 96) Verse 19

Who is Ahmad al-Hassan and what are his beliefs? Ahmad al-Hassan, also known as Ahmad al-Hassan al-Basri, with the full name Ahmad bin Ismail bin Saleh bin Hussein bin Salman, was born in 1992 in Basra. He is from the Al-Bu-Suwaylim tribe, one of the tribes of the Sayyamer clan in the Medina district located in the northern region of Basra province. In his autobiography, which he wrote himself, it is mentioned that he entered the Najaf seminary with the intention of studying. After a while, he found level of this seminary very low and observed that the Quran, Sunnah, and ethics were not taught in this seminary. Therefore, he stayed at home and engaged in self-study. His entry into the seminary was also at the order of Imam Mahdi (AJTF), who instructed him to do so in a dream. [1] At the beginning of his mission, Ahmad Ismail introduced himself as the envoy of Imam Mahdi (AJTF) and later claimed that he was Yamani and the first Mahdi of the twelve Mahdis after Imam Mahdi (AJTF). He says that his third ancestor, Salman, is the son of Imam Mahdi (AJTF). However, according to narrations, the emergence of Sufyani, Yamani, and Khorasani will occur on the same day, month, and year, as indicated in the narrations.[2] Currently, there is no sign of the emergence of Khorasani and Sufyani to confirm the emergence of Ahmad al-Hassan as Yamani. Moreover, Yamani will rise from Yemen, not from the Basra region of Iraq. According to narrations, Yamani invites people to Imam Mahdi (AJTF), not to himself, and if any allegiance is taken, it will be for Imam Mahdi (AJTF), not for himself.[3] However, Ahmad Ismail only invites people to himself and excommunicates his deniers, including Marja al-Taqlids.[4] The point to note is the lack of Sayyid status of Ahmad Ismail. In Najaf, before his false claims, he wore a white turban and was known as Sheikh Ahmad. Haidar Mushattat also repeatedly referred to him as Sheikh. [5] His lack of Sayyid status is so clear and undeniable that it has led to the silence of his followers on this matter and, on the other hand, his family has admitted that he is not a Sayyid.[6] Ahmad Ismail has made many false claims, including the following:[7] 1. Ahmad Basri claims to be the fourth-generation descendant of Imam Mahdi (AJTF). 2. He claims to possess the status of infallibility and to be the heir of the knowledge of Ahl al-Bayt (AS). 3. He asserts that he is on the same level as the Imams. 4. He considers the sciences of principles of jurisprudence, philosophy, logic, rijal (biographical evaluation), and sanad (chain of narration) as innovations in religion. 5. He deems it forbidden to give khums (a type of Islamic tax) to anyone other than himself. 6. He does not consider it permissible to follow Marja al-Taqlids and claims to be the sole source of religious knowledge and teachings. 7. He states that those who have not joined Ahmad al-Hassan are outside the Imamate and guardianship of Imam Ali (AS). 8. He has stated that one of his duties is to abrogate some of the religious rulings. 9. He claims that he was the one crucified instead of Jesus.[8] 10.He has stated that he is the first of the Mahdis and the thirteenth Imam of the Shia.[9] It should be noted that in response to these numerous claims, books have been written by Shia researchers, including “The Path of Myth” by Mohammad Shahbazian, “The Messenger of Satan” by Mohammad Mehdi Salmanpour, and “Review and Critique of the Quranic Evidence of Ahmad Ismail’s Deviant Movement” by Javad Es’haqian Dorcheh. [1] . Rasool Iblis (The Messenger of Satan): Salmanpour, Mohammad Mehdi, p. 31. [2] . Al-Ghaybah Lil-Nu’mani: Al-Nu'mani, Muhammad ibn Ibrahim, Vol: 1, P: 255. [3] . Ibid., vol. 1, p. 256 [4] . In a series of questions, Ahmad Ismail was asked why he invited himself instead of Imam Mahdi. He also ignored the question and left it unanswered! (Al-Jawab al-Munir: Ahmad Ismail, vol. 3, pp. 40 – 41). [5] . Haidar Mashtat's statement on 6 Jamadi al-Thani 1424, which twice mentions Ahmad Ismail as Sheikh Ahmad; Also, his words about Ahmad Ismail who said: (Stick to Shaykh Ahmad who claims to be the son of the Imam); The latter statement is quoted by Nazim al-Aqili in his book Asmari Asr-e-Zhoor, p. 77, from Mushattat. [6] . Al-Arabiya Net on Sunday, 26 Muharram 2008, the words of General Abdul Jalil Khalaf, the police chief of Basra province, during the Ahmad Ismail uprising. [7] . Rah Afsaneh (The Path of Myth): Shahbazian, Mohammad, pp. 26-28. [8] . Al-Mutshabhat: Al-Basri, Ahmad al-Hassan, (consisting of vols. 1 to 4), p: 299. [9] . Ibid., p. 253. For more information, see Rah Afsaneh (The Path of Myth): Shahbazian, Mohammad, p. 193.

How can the existence of Imam Mahdi (may Allah hasten his reappearance) be proven from Sunni narrations? There are numerous narrations in Sunni sources about a person from the Ahl al-Bayt named Mahdi who will bring justice to the world. Here are some examples: 1. The Prophet Muhammad (SAW) said in a narration: “The Mahdi is from us, the Ahl al-Bayt.”[1] 2. In another narration, it is said, “Even if only one day remains from the life of the world, Allah will prolong that day until a man from my Ahl al-Bayt is sent. His name will be my name. He will fill the earth with fairness and justice as it was filled with oppression and tyranny.”[2] 3. The Prophet Muhammad (SAW) also said, “The world will not end until a man from my Ahl al-Bayt rules over the Arabs. His name will be my name.”[3] 4. Regarding Imam Mahdi (AJTF), Sunni narrations state: “The Mahdi is from the descendants of Fatimah.”[4] 5. Al-Hakim al-Nishapuri narrates: “The Hour will not be established until the earth is filled with oppression and tyranny. Then, someone from my Ahl al-Bayt will emerge and fill it with fairness and justice as it was filled with oppression and tyranny.”[5] Based on these narrations, it is stated that from the Sunni perspective, the reappearance of a person from the Ahl al-Bayt (AS) and the descendants of Lady Fatimah (SA) is certain. He will appear when the world is filled with oppression and tyranny, and he will fill the world with fairness and justice as it was filled with oppression and tyranny. [1] . Sunan Ibn Majah: Ibn Majah, Vol: 2, P: 1367. [2] . Sunan Abu Dawud: Al-Sijistani, Abu Dawud, Vol: 4, P: 106. [3] . Sunan Al-Tirmidhi: Al-Tirmidhi, Muhammad bin Isa, Vol: 4, P: 505. [4] . Sunan Ibn Majah: Ibn Majah, Vol: 2, P: 1368. [5] . Al-Mustadrak ala Al-Sahihayn: Al-Hakim, Abu Abdullah, Vol: 4, P: 600.

What are the commonalities in the depiction of Imam Mahdi (AJTF) in Shia and Sunni narrations? The concept of Mahdism is a fundamental principle among both Shia and Sunni Muslims, and numerous narrations describe Imam Mahdi (AJTF) in Islamic sources. There are many commonalities between Shia and Sunni narrations. Here are some of the most important shared aspects in the depiction of Imam Mahdi (AJTF). For brevity, one reference from Sunni sources and one from Shia sources will be mentioned. Name and Lineage of Imam Mahdi (AJTF): Numerous narrations from both Shia and Sunni sources state that Imam Mahdi (AJTF) is a descendant of the Prophet Muhammad (SAW);[1] he shares the same name and title as the Prophet (SAW),[2] is a descendant of Imam Ali (AS),[3] and from the lineage of Fatimah (SA).[4] Physical Appearance of Imam Mahdi (AJTF): His forehead is broad and radiant, and his nose is thin and elongated. [5] In another narration, it is said that his appearance is like the shining moon, which is described in Sunni sources as his face being luminous.[6] It is mentioned that Imam Ali (AS) described him as having a beautiful face, which can be found in Sunni narrations.[7] Reappearance: Some common teachings between Shia and Sunni sects include the certainty of his reappearance,[8] his reappearance before the age of forty,[9] and the location of his reappearance in Mecca,[10] indicating a shared belief in Mahdism. Social Conditions of Reappearance: Both Shia and Sunni agree that before his reappearance, there will be widespread hardship[11] and oppression.[12] Signs of Reappearance: The signs of his reappearance are divided into two categories: some are certain, and some are uncertain. The certain signs include the emergence of Yamani, Sufyani, a caller from the sky, the swallowing up of an army in the desert, and the killing of a pure soul.[13] Government of Imam Mahdi (AJTF): Regarding the period of Imam Mahdi’s (AJTF) government, both Shia and Sunni agree that his rule will be marked by the spread of justice and fairness throughout his govern [1] . Man La Yahduruhu Al-Faqih: Al-Shaykh Al-Saduq, Vol: 4, P: 177 / Jami’ Al-Ahadith: Al-Suyuti, Jalal Al-Din, Vol: 18, P: 162. [2] . Bihar Al-Anwar: Al-Allamah Al-Majlisi, Vol: 51, P: 67 / Fara’id Al-Simtayn: Al-Hamuyi Al-Juwayni, Ibrahim, Vol: 2, P: 326. [3] . Al-Ghaybah: Shaykh Tusi, Vol: 185, Hadith: 144 / Al-Uruf Al-Wardi Fi Akhbar Al-Mahdi (printed in Al-Rasa’il Al-Ashar): Al-Suyuti – 105. [4] . Kashf Al-Ghummah Fi Ma’rifat Al-A’immah: Al-Irbili, Ali Ibn Isa, Vol: 2, P: 438 / Al-Mustadrak 'Ala Al-Sahihayn: Al-Hakim, Abu Abdullah, Vol: 4, P: 601 / Al-Urf Al-Wardi Fi Akhbar Al-Mahdi: Al-Suyuti, Jalal Al-Din, Vol: 1, P: 42. [5] . Bihar Al-Anwar: Al-Allamah Al-Majlisi, Vol: 51, P: 90 / Sunan Abi Dawood: Al-Sijistani, Abu Dawood, Vol: 4, P: 107. [6] . Muntakhab Al-Athar Fi Al-Imam Al-Thani Ashar Alayhi Al-Salam: Al-Safi, Al-Shaykh Lutfallah, Vol: 2, P: 137 / Fara’id Al-Simtayn: Al-Hamuyi Al-Juwayni, Ibrahim, Vol: 2, P: 314. [7] . Bihar Al-Anwar: Al-Allamah Al-Majlisi, Vol: 51, P: 36 / Fara’id Al-Simtayn: Al-Hamuyi Al-Juwayni, Ibrahim, Vol: 2, P: 314. [8] . Kashf Al-Ghummah Fi Ma’rifat Al-A’immah: Al-Muhaddith Al-Irbili, Vol: 2, P: 1108 / Al-Tanwir Sharh Al-Jami’ Al-Saghir: Al-San’ani, Abu Ibrahim, Vol: 9, P: 177. [9] . Kamal Al-Din Wa Tamam Al-Ni’mah: Al-Shaykh Al-Saduq, Vol: 1, P: 316 / Fara’id Al-Simtayn: Al-Hamuyi Al-Juwayni, Ibrahim, Vol: 2, P: 124. [10] . Al-Ghaybah: Al-Shaykh Al-Tusi, Vol: 1, P: 477 / Kamal Al-Din Wa Tamam Al-Ni’mah: Al-Shaykh Al-Saduq, Vol: 1, P: 285 / Kanz Al-Ummal: Al-Muttaqi Al-Hindi, Vol: 14, P: 265. [11] . Al-Ghaybah Lil-Nu’mani: Al-Nu’mani, Muhammad Ibn Ibrahim, Vol: 1, P: 285 / Sunan Ibn Majah: Ibn Majah, Vol: 2, P: 1340. [12] . Al-Ghaybah: Al-Shaykh Al-Tusi, Vol: 1, P: 465 / Al-Mustadrak 'Ala Al-Sahihayn: Al-Hakim, Abu Abdullah, Vol: 4, P: 600. [13] . Al-Ghaybah: Al-Shaykh Al-Tusi, Vol: 1, P: 437 / Musannaf Ibn Abi Shaybah: Ibn Abi Shaybah, Abu Bakr, Vol: 7, P: 514.

Question: Why there is no zakat on bank accounts and monetary bills? Answer: There are certain specific things which have obligatory Zakat. As for Mustahab Zakat, it includes everything. Money deposited in bank does not have obligatory zakat. Rather, khums is payable on it, if it is not spent for expenses in a complete lunar year.

Question: If the exam schedule for a student conflicts with the timing of the hajj, is it permissible for him to postpone the hajj that year especially if the exam was very important for him? Answer: If he is sure that he will be able to perform hajj in the following year, it is permissible for him to postpone it; otherwise, it is not permissible. However, if postponing the exam will cause difficulty to such an extent that it is normally unbearable, it is not obligatory on him to perform hajj that year.