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Water is either ‘unmixed’ (MUTLAQ) or ‘mixed’ (MUDAF). ‘Mixed’ water is either water obtained from something, such as watermelon juice or rose water; or it is water that has been mixed with something else, such as water that has been mixed with some mud, etc., such that it can no longer be called ‘water’. If water is not of the above type, it is ‘unmixed’; and unmixed water is of five types: 1. Kurr water; (equivalent to approximately 384 litres) 2. Qalīl water; (less than Kurr water) 3. flowing water; (water that has a natural source, flows, and is continuous) 4. rainwater; 5. well water.

Question: I traveled to a European country and performed the morning prayer according to a prayers-time application, and after a few days I realized that the prayer time in that city was a few minutes different from the application, and I prayed a few minutes earlier. What is my duty? Answer: If you realize that you prayed the whole prayer before the time, you need to pray again. But if you have started the prayer with confidence that the prayer time has arrived, then you’ve realized that part of the prayer was before the real call to prayer, then the prayer is valid.

Question: If according to the announced prayer times, the sunrise has arrived but I do not see the sunrise at this time and minutes later, should I pray the morning prayer at this time with the intention of Qadha or not? Answer: If you have doubts about the arrival of sunrise, you can suppose it hasn’t arrived yet and offer the prayer with the intention of offering it in time, but if you know the time of sunrise, considering that usually the announced sunrise time is accurate, the prayer is Qadha, even though due to obstacles you can not see the sunrise in the city. Another point about the intention of prayer is that it is not necessarily to perform the prayer with the intention of offering it in time or Qadha, rather it is sufficient to offer it with the intention of whatever is your duty.

Question: Is it obligatory to pray at the beginning of the prayer time? Answer: It is recommended to pray at the beginning of the prayer time and it is not worthy to delay the prayer from the beginning of the prayer time without religious and customary preferences.

Question: Is it correct to rely on rooster crowing to determine the time of morning prayer? Answer: No, it is not a correct criterion.

Question: In cases where the prayer should be performed in both directions due to not knowing the direction of the Qibla, if we perform the prayer only in one direction, should we perform the qadha of the prayer later? Answer: If he is certain or almost certain or he is suspicious that the Qibla is in one of the two directions, he should pray to both directions. In the example above, if he intentionally prays only to one side, he has not fulfilled his duty and must perform Qadha for that prayer.

Question: If a person is praying the Isha prayer and while he still has plenty of time to pray the Isha prayer, in the second rakat something urgent happens to him, can he change his intention (Niyyah) to the morning qadha prayer and complete his prayer in two rakats? Answer: It is possible to change the intention of prayer from performing in-time (Ada’), to Qadha with two conditions: 1: The prayer time should not be tight 2: The prayer stage for changing the intention has not passed. (For example, you cannot change the intention to a two-Rakat prayer when you’ve bowed for the ruku’ of the third Rakat)

Question: How the time for noon prayer is determined by an indicator? Answer: When the indicator shadow reaches its minimum size (in some cities, the indicator shadow disappears completely) and then, the indicator shadow starts increasing, it is known that the noontime according to Shariah has arrived.

Question: 1) If someone intentionally or unintentionally does not pray the noon and evening prayers until sunset, is it necessary for him to pray after sunset without the intention of qadha or is it not necessary to pray until the maghrib call to prayer, but should he pray qadha whenever he wants? 2) If someone unintentionally does not perform the Maghrib and Isha prayers until midnight, will his Maghrib and Isha prayers be performed in time until the morning prayer? Answer: 1. For a person who knows the time of sunset, it is an obligatory precaution not to delay the noon and evening prayers until the sun goes down and the sun sets, and if there is a delay, he should pray it without the intention of in time (Ada') or qadha, in the time interval between sunset and maghrib; But whoever doubts the sunset and believes that the sun is hidden behind mountains, buildings, or trees, there is still time for him as long as the redness in the sky is visible in the east and has not disappeared. 2. The time for Maghrib and Isha prayers for a person in a normal situation (not in an emergency) continues until midnight but for a person in an emergency, i.e. someone who has not prayed before midnight due to forgetfulness or due to staying asleep or menstruation and the like, the time for Maghrib and Isha prayers continue until Fajr (morning prayer time); But in any case, in case of paying attention and not being negligent, the order between the two is necessary, that is, the Maghrib prayer must be performed first, then the Isha prayer, and if the Isha prayer is intentionally performed before the Maghrib prayer, it is invalid; unless there is not more than the amount of time left to perform the Isha prayer; In this case, it is necessary to pray the Isha prayer before the Maghrib prayer.

Question: Which astronomical site is approved by Ayatollah Sistani? Answer: The address of the Astronomy website related to Ayatollah Sistani's office: https://english.nojumi.org

Question: If a person was certain of the validity of the prayer times announced by an Institute for performing his prayers and the start and breaking of the fast and acted according to that but now is uncertain of the validity of that, what is the duty of his past prayers and fasts? Answer: If you are no longer certain, as long as you do not find certainty to the contrary, your previous acts of worship are valid. But from now on you have to be cautious.

Is there a denial of Mahdism among the Shia sects? Initially, it should be said that ‘Shia’ refers to the followers of Imam Ali (AS) and the household of the Prophet (SAW), and in the general sense, it includes various sects that believe in the superiority of Imam Ali (AS) over other companions and his deservingness of the immediate caliphate after the Noble Prophet (SAW).[1] It is worth mentioning that some of the important Shia sects include: Kaysanites, Zaidis, Ismailis, Waqifis, and Twelvers or Imamiyyah. It should be known that the influence of the idea of Mahdism is very prominent among the Shia sects. However, there are differences among the Shia sects regarding the specific example of the ‘Promised Mahdi’. As an example, the Kaysanite sect, which according to popular opinion were followers of ‘Mukhtar al-Thaqafi’,[2] were among the first Islamic sects to introduce Mahdism, especially with the term ‘Mahdi’, and considered it of great importance.[3] In other Shia sects like the Zaidis, Ismailis, and Imamiyyah, the idea of Mahdism has been a fundamental and very influential principle.[4] In conclusion, it should be said that among the Shia sects, there has been no denier of Mahdism, and despite the differences in the example of the ‘Promised Mahdi’, they all believe in the principle of ‘Mahdism’." [1] . Awā’il al-maqālāt fī al-madhāhib wa al-mukhtārāt: Sheikh Al-Mufid, vol. 1, p. 35. [2] . Ikhtiyār ma’rifat al-rijāl known as Rijāl al-Kashī: Sheikh al-Tusi, vol. 1, p. 128. [3] . Al-Fuṣūl al-mukhtārah: Sheikh Al-Mufid, vol. 1, p. 296. [4] . Gūnah shenāsī andīsheh-ye monjī mu’ūd dar tashī’ah: Muḥammad Jāvīdān, from the collection: Gūnah shenāsī andīsheh monjī mu’ūd dar adyān, p: 415, quoting from "Mahdavit, questions and answers" written by mo’assese āyandeh rūshan, p: 98.

What are the similarities and differences between belief in the Savior in Islam and Christianity? Belief in the emergence of a savior or a world reformer is one of the most important common points between Islam and Christianity. The coming of a person endowed with human perfections and virtues at a time when the world is filled with injustice, to save humanity and guide them toward justice and prosperity, is a shared belief between Islam[1] and Christianity. [2] The characteristics that Christians describe for the era of Christ’s appearance and his thousand-year reign, such as the prosperity of cities, blessings and abundance of provisions, security, faith, and the confinement of Satan and the oppressors, [3] are all features that are mentioned in Islamic narratives for the era of the savior’s appearance. Also, Christian sources mention a period called the “Great Tribulation,” which bears many similarities to the end times described in Islam.[4] On the other hand, there are differences between Islam and Christianity regarding the end-time aspect of Jesus (AS) and the nature of his actions and duties when he returns to the world: Christianity believes that Jesus (AS) was crucified and killed[5] and will be resurrected and return to the world at some point in the future.[6] However, Allah (SWT) in the Quran denies his killing and says: “They said, ‘We killed the Messiah, Jesus son of Mary (AS), the messenger of Allah (SWT).’ But they did not kill him, nor did they crucify him, but it appeared so to them. And those who disagree about it are in doubt about it; they have no knowledge of it except the following of assumption, and they did not kill him for certain.”[7] Then the next verse emphasizes that Jesus (AS) was ascended to Allah (SWT).[8] Furthermore, according to Quranic verses and their interpretations, Jesus (AS), who is now raised to Allah (SWT), will return to the world in the end times. Al-Tabari, in his commentary named “Jami’ al-Bayan 'an Ta’wil al-Quran,” which is among the oldest books of Muslim commentary from the third century Hijri, quotes under verse 46 of Al-Imran: Wahb said he heard from Ibn Zaid about the verse “And he will speak to the people in the cradle and in maturity and will be of the righteous” that Jesus (AS) spoke to them in the cradle and will soon speak to them at the time of killing the Antichrist (Dajjal) when he reaches old age."[9] In Shia narratives, Jesus (AS) also plays an important role in preparing for the government of the savior.[10] Another clear difference is that, according to Christianity, Jesus (AS) takes over the management and command of the world, saves everyone, and is the agent of establishing an ideal government. In the Book of Psalms - attributed to Prophet David - it is stated: “He shall have dominion from sea to sea, and from the river to the ends of the earth. Those who dwell in the wilderness will bow before Him, and His enemies will lick the dust… All kings shall pay Him homage, all nations shall serve Him.”[11] However, according to Islamic texts, Jesus (AS) supports Mahdi (AJTF) against all the armies of disbelief and tyrants of the world to pave the way for the government of the promised Mahdi (AJTF); Imam Muhammad Baqir (AS) said: “No follower of any Jewish or Christian religion on earth will remain except that he will believe in him before his death, and Jesus (AS) will pray behind Mahdi (AJTF).”[12] Or Imam Sadiq (AS) in a narrative referring to the Prophet’s (SAW) argument with a Jewish scholar said: “O Jew; from my lineage is the Mahdi (AJTF); when he emerges, Jesus son of Mary (AS) will descend to assist him and will pray behind him.”[13] Also, according to other narratives, Jesus (AS) acts as the minister of Imam Mahdi (AJTF); the Prophet (SAW) in another narrative said Jesus (AS) is responsible for the possessions of the Qa’im (Imam Mahdi (AJTF)), the Companions of the Cave will pray behind him, and he is the trusted minister of the Qa’im (AJTF).[14] [1] . Bihar Al-Anwar: Allama Al-Majlisi, Vol: 52 P: 2. [2] . Holy Bible, New Testament, Revelations John, 22:12. [3] . Holy Bible, New Testament, The Gospel of Mark, 13: 7-30. [4] . Akhir al-Zaman and Idyan Ebrahimi: Muhammad Hussain Mohammadi, Section: 5, the comparison of Akhir al-Zaman in Idyan Ebrahimi, p. 259. [5] . Holy Bible, New Testament, The Gospel of Matthew, 27: 35 / Holy Bible, New Testament, The Gospel of John, 19: 23. [6] . Holy Bible, New Testament, The Acts of the Apostles, 1:11. / Holy Bible, New Testament, The Gospel of Mark, 13: 26. [7] . An-Nisa: 157. «وَ قَوْلِهِمْ إِنَّا قَتَلْنَا الْمَسیحَ عیسَى ابْنَ مَرْیَمَ رَسُولَ اللَّهِ وَ ما قَتَلُوهُ وَ ما صَلَبُوهُ وَ لکِنْ شُبِّهَ لَهُمْ وَ إِنَّ الَّذینَ اخْتَلَفُوا فیهِ لَفی‏ شَکٍّ مِنْهُ ما لَهُمْ بِهِ مِنْ عِلْمٍ إِلاَّ اتِّباعَ الظَّنِّ وَ ما قَتَلُوهُ یَقیناً» [8] . An-Nisa: 158. «بَلْ رَفَعَهُ‏ اللَّهُ إِلَیْهِ وَ کانَ اللَّهُ عَزیزاً حَکیماً» [9] . Tafsir Jame al-Bayan: al-Tabari, Ibn Jarir Vol. 6, p: 420. [10] . Ithbat al-Hudat bial-Nusus wal-Mu'jizat: al-Sheikh Hurr al-'Amili Vol: 5, p: 11. [11] . Psalms, 72. Quoted from "Monji Mu'ud in Idyan Ibrahimi" Encyclopaedia of Imam Mahdi (ajtf), Vol: 1, pp: 94 to 116. [12] . Tafsir al-Qumi: al-Qumi, Ali ibn Ibrahim Vol: 1, p: 158. [13] . Al-Ihtijaj: al-Tabrasi, Abu Mansur Vol: 1, p: 48. [14] . Hilliyya al-Abrar fi Ahvali Muhammad wa alih al-Atar (a): al-Bahrani, al-Sayyid Hashim Vol: 5, p: 307.

Question: If wiping of the feet in ablution is performed incompletely (for example, the hand suddenly separates from the foot), is it enough to complete that incomplete wiping or do I have to wipe the feet from the beginning? Answer: Yes, it is sufficient to complete the same wiping.

Question: If performing some kinds of make-up causes an obstacle in the organs of ablution, and consequently requires performing Jabirah ablution in a short period of 2 or 3 days, is it permissible to perform that make-up? Answer: No, it is not allowed.

Question: If a person has a wound under his beard and the blood does not stop, how can he perform ablution? The wound is under the beard and he does not want to shave the beard. Putting plaster on the beard is useless because, with the plaster on the beard, the water still reaches the wound under the beard and spreads to other places. Answer: If the wound can be purified, but the only obstacle is that the blood does not stop, in this case, it is necessary to cleanse the face under Kurr water (tap water), meaning you put your face under tap water from top to bottom with the intention of ablution while pressing the injured area (with one finger), when you reached the injured area remove your finger for a moment so that the water could reach it, but if the wound cannot be purified this way and it is not possible to perform Jabirah ablution, then you have to perform Tayammum.

Question: When performing ablution, some water usually drips on the feet. Is it a valid ablution if we wipe our feet in this state? Answer: The place of wiping must be dry, and if it is so wet that the wetness of your hands does not affect it, the wiping is invalid, but if it has a little moisture, so that the water of the hand overcomes it during wiping, and that moisture is considered lost in the wiping water, there is no problem.

Question: Is mascara on the eyelashes an obstacle for ablution? Answer: If there is an obstacle on the eyelashes, it must be removed for ablution and ghusl, and it is your own responsibility to determine whether the mascara prevents water from reaching it or not.

Question: The residents of two villages have divided the water from a river between themselves and take turns taking the water for themselves. Do the villagers in their turn own the water or not? If a person, outside of his turn, brings water from the river for his own use in his house and performs ablution, will his ablution be invalid if the people of the other village do not consent? Answer: There is no problem in performing ablution from streams that based on the conventional habitude of the wise, are allowed to be used without the permission of the owner (even if the owner is a minor, and even if the person does not know that the owner consents). Rather, it is still permissible to take possession of them, even if the owner forbids performing ablution, or even if the person knows that the owner does not consent, or if the owner is minor or insane.

What is the reason for the superiority of the Imams over the previous prophets? In the beginning, it is stated that the Prophet (s) is superior to all human beings and even the previous prophets of God. The Prophet himself said: "God has given me superiority over all His prophets and messengers."[1] It is also narrated from Imam Sadiq (a) that he said: "God, the Exalted, has composed His Greatest Name of seventy-three letters, and of those letters He gave two letters to Jesus, and with those two letters Jesus raised the dead, healed the blind from birth, and cured leprosy. He gave four letters to Moses, eight letters to Abraham, fifteen letters to Noah, and twenty-five letters to Adam, but He taught seventy-two letters of those letters to the Messenger of God Muhammad (s) and did not teach one letter to anyone."[2] With reference to this introduction, it is stated in numerous narrations that everything that God bestowed upon His Prophet (s) was later given to his successors, except for prophethood, and the infallible Imams (a) have all the virtues of the Prophet except that they are not prophets. The noble Prophet (s) himself addressed Imam Ali (a), saying: "You see what I see, and you hear what I hear, except that you are not a prophet."[3] Imam Hassan (a) says: "No one from the predecessors and no one from the future has surpassed Imam Ali (a) in any virtue"[4] It is important to note that the position of Imamate is higher than the position of prophethood[5] and the Imams, although they were not prophets, but they had the position of Imamate. Imam Sadiq (a) said: "The Prophet (s) was both an Imam and a prophet, but Ali (a) was an Imam but not a prophet."[6] Therefore, just as the noble Prophet Muhammad (s) is superior to all other prophets, the infallible Imams (s) are also superior to all prophets except the last Prophet (s), and whatever God had given to His previous prophets, has been inherited by the infallible Imams. Imam Sadiq (a) says: "Every prophet who has inherited knowledge or otherwise, it has ultimately reached the Imams (a)."[7] In conclusion, mentioning this narration is very appropriate: Sa'asa'a bin Sohan entered the Commander of the Faithful when he had been struck and said: "O Commander of the Faithful, are you superior, or Adam, father of mankind?" Imam Ali (a) replied: "It is not good for a person to boast of himself, God said to Adam: "'O Adam, dwell with your wife in paradise..."[8] and God made many things lawful for me that I did not approach and abstained from. Then he asked: Are you superior, or Noah? Imam Ali (a) replied: Noah cursed his people, and I did not curse my oppressors; Noah's son was an infidel, but my two sons are the masters of the youth of paradise. He asked: Are you superior, or Moses? He replied: God sent Moses to Pharaoh, and he said: "I fear they will deny me,"[9] until God said, "Do not fear, for no prophet in My presence shall fear.[10]" And Moses said, "My Lord, I have killed a soul, so I fear they will kill me."[11] But I did not fear when the Prophet of God (s) sent me to recite Surah Bara'at to Quraysh during the Hajj season, despite the fact that I had killed many of their leaders, yet I went to them, recited the Surah, and did not fear them. He asked: Are you superior to Jesus, son of Mary? He replied: Jesus' mother was in Jerusalem, when the time of her delivery came, she heard a voice saying: Go out, this house is a place of worship, not a place of childbirth. But my mother, Fatima bint Asad, when her time of delivery was near, she was by the Ka'ba, the wall of the Ka'ba split, and a voice told her to enter. So she entered the Ka'ba and I was born there, and this virtue has not been for anyone, neither before me nor after me.[12] According to the stated contents, it is clear evident that the infallible Imams (a) had a higher position than all past prophets. [1] . Al-Burhan fi Tafsir al-Quran; Al-Bahrani, Al-Sayyid Hashim Vol: 1 P: 205. [2] . Al-Kafi Vol: 1 Page: 230 Hadith 2. [3] . Sayyid Razi, Nahj al-Balagha, Khutba 192 (Qasida). [4] . Al-Kafi Vol: 1 Page: 457." "قَدْ قُبِضَ فِي هَذِهِ اللَّيْلَةِ رَجُلٌ مَا سَبَقَهُ الْأَوَّلُونَ وَ لَا يُدْرِكُهُ الْآخِرُونَ [5] . For more information refer to " Is the position of imamate higher than the position of prophethood and risalat?". [6] . Al-Ilal Al-Shara’i, Sheikh Saduq, vol. 1, p. 175. [7] . Al-Kafi Vol: 2 Page: 232 [8] . Al-Baqarah: 35 " "يا آدم اسكن أنت وزوجك الجنة [9] . Al-Shu'ara: 12 " "إني أخاف أن يكذبون [10] . Al-Naml: 10 " "لا تخف إني لا يخاف لدي المرسلون [11] . Al-Qasas: 33 " "رب إني قتلت منهم نفسا فأخاف أن يقتلون [12] . Al-Lameat al-Bayda; Al-Tabrizi Al-Ansari, vol. 1, p. 220.

How can we reconcile the concept of free will with the Imams' infallibility status? It is important to note that the term "infallibility" comes from the Arabic root "عصم" which means to prevent or restrain something.[1] In this context, infallibility refers to a divine grace that prevents a person from sinning against God. The terms "choice" and "option" refer to the act of making a selection or decision. When someone has a choice, it means they are able to make a decision. It should be acknowledged that the two powers of choice and status granted by God do not contradict each other. The status granted by God is a result of knowing God, having certainty, and being aware of the consequences of committing sins. For example, even though a person has the power of choice, they would never consider consuming impurities and filth due to their awareness of the consequences. Similarly, an Imam, because of his certainty about the reality of sin, would not entertain the act of committing prohibitions in his mind, even though he has the power of choice and the ability to commit such actions. In addition, the Imam is immersed in the knowledge of God in the sense that he is sincerely devoted to the love of God. Therefore, even if he could choose, he would never do something that would displease God. Prophets and Imams, like all humans, have obligations. Without freedom of choice, there would be no sense of duty, as an obligated individual has the option to both act and refrain from acting.[2] Thus, reason sees no conflict between the status of infallibility and the power to choose. The Quran mentions the infallibility of the Prophet Muhammad (s) and his household. "Indeed, Allah wishes to remove all impurity from you, O members of the [Prophet's] family, and to purify you completely."[3] This verse implies that the Prophet and his household are infallible. However, this does not contradict their ability to make choices, as God has stated in the Quran that the Prophet is only a human being like everyone else.[4] Infallibility is a divine gift that God has bestowed upon the Prophet and his household, and it does not restrict their free will. According to a narration from Imam Kazim (a), it is stated that only the infallible can be an Imam among us.[5] Imam Sadiq (a) explains that by infallible, it means that Allah has prohibited him from committing any sins.[6] In explaining this narration about what kind of power infallibility (ismah) is, and whether it is contradictory to human free will or not, it should be said that according to a narrative, the essence of infallibility lies in the absence of greed, envy, anger, and desire of self. The Imam is not greedy, envious, or angry and It is not fitting for him to follow lust and desire, or to prefer the world over the hereafter, since God Almighty has made the hereafter as beloved to him as the world is to us, and with the same assurance and belief that we look at the world with, the Imam looks at the hereafter. Is it possible for someone to abandon a beautiful face in favor of an ugly one, or to lose sweet and delicious food for the sake of bitter sustenance, or to choose a rough and coarse garment over a soft one, or to sell a permanent and lasting comfort for a transient and perishable world?[7] From this narration, it is understood that infallibility is achieved through knowledge, and the Imam, with the knowledge he possesses, chooses to avoid sin. In explaining this knowledge, it is stated in a narration: "I have not seen anything except that I saw God before it, and after it, and along with it"[8]. This narration also indicates that it's due to this knowledge that the Imam doesn't even contemplate sin. Therefore, infallibility is divine grace in knowledge and understanding, due to which it is inconceivable for the infallible to turn towards sin, just as it is inconceivable for a person to turn to eat filth, even though this does not contradict their ability to choose. Shia scholars have also highlighted this point in their discussions: 1. Sheikh Mufid said that infallibility is not the lack of power to sin or the compulsion to do good deeds but rather it is a grace from God.[9] 2. Allama Hilli said that the infallibles are protected from committing sins, but they have the ability to sin. This is necessary because if they did not have the ability to sin, they would not be eligible for reward or deserving of commendation. In fact, they would be outside the realm of obligations, and reward and punishment would not make sense to them. However, this view contradicts the consensus of Muslims and Islamic texts.[10] 3. Allama Tabataba'i said that this knowledge, meaning the power of infallibility, does not change human nature which chooses its voluntary actions, nor does it shift it to the realm of compulsion and necessity.... thus, the infallible person turns away from sin by himself, through his own choice and will.[11] Therefore, in light of the verses of the Quran, the narrations of the Imams (a), and the statements of the scholars as described; it must be said there is no conflict or contradiction between infallibility and human free will. [1] . Al-Mufradaat fi Gharib al-Qur'an; al-Raghib al-Isfahani, Vol: 1, pp: 569, 570 / Lisan al-Arab; ibn Manzoor, Vol: 12, P: 403 / al-Sahah Taj al-Lughah wa Sahah al-Arabiyya; al-Jawhari, Abu Nasr, Vol: 5, P: 1986 / Taj al-Aroos; al-Zubaidi, Murtaza, Vol: 33, P: 98. [2] . Bihar al-Anwar; al-Allama al-Majlisi, Vol: 17, P: 94. [3] . Al-Ahzab: 33 " إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا" [4] . Al-Fussilat: 6 "قل إِنَّمَا أَنَا بَشَرٌ مِثْلُكُمْ" [5] . Ma'ani al-Akhbar; Sheikh al-Saduq, Vol: 1, P: 132. [6] . Ibid. [7] . Al-Khisal; Sheikh al-Saduq, Vol: 1, P: 215. [8] . Rasa'il wa Maqalat; al-Subhani, Sheikh Jafar, Vol: 8, P: 423. [9] . Tas'hih I'tiqadat al-Imamiyyah; Sheikh al-Mufid, Vol: 1, P: 128 / al-Nukat al-I'tiqadiyya; Sheikh al-Mufid, Vol: 1, P: 37. [10] . Kashf al-Murad fi Sharh Tajrid al-I'tiqad; Allama al-Hilli, Vol: 1, P: 365. [11] . Al-Mizan fi Tafsir al-Qur'an; Allama al-Tabatabai, Vol: 11, P: 163

Question: What is the ruling of a person who, due to justifiable ignorance of the ruling, does not start washing his forehead or elbows from the top of that organ during ablution and later in continuation of ablution, washes that upper part of the organ? For example, he washes from the mid of the forearm to the tips of the fingers with the intention of ablution, then he washes the dry part of the forearm from the elbow to the mid of the forearm. Answer: If when he starts to wash from the elbow, he washes to the fingers (even if before that, he only washed from the mid of the forearm to the fingers), then his ablution is valid, but if he only performs ablution from the elbow to the mid of the forearm (the part that was left unwashed previously), then such ablution is invalid, and the prayer that was performed with it is also void, and in this matter, there is no difference between justifiable and unjustifiable ignorance.

Question: If someone has a wound on the sole of his foot and because of the bandage, it is also on his foot, or for example, he cannot take off his socks because of the wound, what is his duty? Answer: You should open the bandage to the amount that applies to wiping the feet, and perform ablution normally. Yes, if opening the bandage placed on the injured part is harmful or accompanied by intolerable difficulty (Haraj), he should perform Jabirah ablution here. In the case of Haraj, Tayammum also must be done as a precaution.

Why did the Prophet (S.W) use the word “Mawla” instead of “Khalifa” or other words on the day of Ghadir Khumm? To introduce someone as a successor after oneself, one can use words that imply this designation. Before the event of Ghadir Khumm, the Prophet Muhammad (S.W) had used various terms and expressions that indicated this matter. For instance, during the "Yom al-Dar" event, where the Prophet gathered people to invite them to monotheism, he asked, “Who will support me in this matter?” Only Imam Ali (A.S) responded, and this event was repeated three times. Finally, the Prophet declared, "O Ali, you are my guardian, brother, and the caliph after me."[1] Additionally, in other instances, he mentioned, "You are my caliph over all believers"[2] and "You are the guardian of the believers,"[3] and these occurrences are recorded throughout Islamic history. The use of the term "mawla" at Ghadir Khumm was because this term denotes guardianship. This word in Arabic means "more worthy" as noted by linguistic scholars.[4]-[5]-[6]-[7] And at Ghadir Khumm, as per the order of the Almighty,[8] the Prophet used the term "mawla" to declare the succession of Ali.[9] After the declaration of Ali's succession, the angel Gabriel descended and revealed the following divine verse to the Prophet: "This day have I perfected your religion for you, completed My favor upon you, and have chosen for you Islam as your religion."[10] [1] . Tarikh al-Tabari (Tarikh al-Rusul wal-Muluk): al-Tabari, Abu Ja’far Vol: 2 P: 321, 320 / al-Ghadir, Allamah Amini Vol. 3, p. 238. [2] . Kitab al-Sunnah: Ibn Abi Asim Vol: 1 Page: 589 [3] . Musnad Ahmad Mukhrajah: Ahmad ibn Hanbal Vol: 38 P: 117 [4] . Muhammad bin Saeb Kalbi has taken the meaning of the word "mawla" more worthy: Tafsir al-Razi, Mafatih al-Ghayb aw al-Tafsir al-Kabir: al-Razi, Fakhr al-Din Vol: 29 Page: 459 / Tafsir al-Baghawi: al-Baghawi, Abu Muhammad V: 4, P: 57 / al-Bahr al-Muhit fi Tafsir: Abu Hayyan al-Andalusi Vol: 5 P: 433. [5] . al-Zahir fi Ma’ani Kalimat al-Nas: Ibn al-Anbari Vol: 1 Page: 125 [6] . Al-Muhit fi al-Lughah: al-Sahib ibn Abbad Vol: 2 Page: 468 [7] . Alusi, who himself objected to the Shi'a about the meaning of mawla, admits in another place of his book that the linguists have captured mawla in more worthy: Tafsir Ruh al-Ma’ani: al-Alusi, Shahab al-Din Vol: 27 Page: 178 [8] ". Al-Ma'idah: 67, يَا أَيُّهَا الرَّسُولُ بَلِّغْ مَا أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ ۖ وَإِنْ لَمْ تَفْعَلْ فَمَا بَلَّغْتَ رِسَالَتَهُ" [9] . Al-Dur al-Munthur fi Tafsir b al-Mathur: al-Suyuti, Jalal al-Din Vol: 3 P: 117 / Tarikh al-Ya’qubi: Ahmad ibn Abi Ya’qub Vol: 2 P: 43. [10]. Al-Ma'idah: 3, الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَ أَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَ رَضِيتُ لَكُمُ الإِسْلاَمَ دِينا"

What is the evidence for the infallibility of the Imams (A.S)? The infallibility of the Imams (A.S) is agreed upon by all scholars of the Shia faith. They believe that the Imams are immune from all sins, major and minor.[1] To prove the infallibility of the Imams, they provide various evidences, some of which include: rational reasoning: The existence of an Imam to guide and lead people towards human perfection and to protect the religion from distortion necessitates that the Imam himself remains free from errors and slips. Otherwise, if someone who is supposed to guide others needs guidance himself, it would contradict the purpose and wisdom of Allah.[2] Quranic reasoning: The verse of purification (Ayah al-Tathir) states, "Indeed Allah desires to repel all impurity from you, O people of the Household, and purify you with a thorough purification."[3] This verse indicates the divine intention to remove impurities from the Ahl al-Bayt (A.S), signifying their infallibility.[4] According to Shia[5] and Sunni[6] narrations, the verse of purification refers to the People of the Cloak (Ahl al-Kesa), who are mentioned as five individuals. According to other narrations, the Imams after Imam Hussein (A.S) are also considered part of the Ahl al-Bayt (A.S).[7] The verse of Ibrahim's test mentions that "when his Lord tested Abraham with certain words and he fulfilled them, He said: I am making you the Imam of mankind. Abraham said: And from among my descendants? He said, My pledge does not extend to the unjust."[8] This absolute statement of injustice implies that anyone who commits even a single act of injustice cannot be an Imam. Shia scholars understand the term "pledge" in this verse to refer to the Imamate, thus asserting that Imamate does not reach a person who is not infallible.[9] The verse of obedience (Ulil Amr): "O you who have faith! Obey Allah and obey the Apostle and those vested with authority among you"[10] In this verse, it is obligatory to obey Allah, the Prophet, and those in authority "Ulil Amr". If the person being obeyed is free from errors and shortcomings, we can obey him. But what if the person being obeyed is suffering from errors and needs guidance? How can his obedience be obligatory!? If obeying someone who may make a mistake and command indecency is necessary, it will be against this Quranic verse that says: "Indeed, Allah does not order indecencies"[11]. Therefore, the obedient person must have the infallibility.[12] It should be noted that Shia scholars consider the Imams (A.S) to be the "Ulil Amr".[13] Hadiths reasoning: To prove the infallibility of the Imams (A.S), various narrations have been cited: The Noble Prophet (S.W) said about the infallibility of the twelve Imams: «أَنَا وَ عَلِيٌّ وَ اَلْحَسَنُ وَ اَلْحُسَيْنُ وَ تِسْعَةٌ مِنْ وُلْدِ اَلْحُسَيْنِ مُطَهَّرُونَ مَعْصُومُونَ.»"I, Ali, Hasan, Hussein, and nine from the offspring of Hussein are pure and infallible."[14] Imam Sadiq (A.S) in describing the characteristics of Imam, says: «مَعصوما مِنَ الزَّلاّتِ، مَصونا عَنِ الفَواحِشِ کُلِّها» "Innocent from slips and errors, protected from all indecencies"[15] And in another narration he says: «نَحْنُ قَوْمٌ مَعْصُومُونَ أَمَرَ اللَّهُ‌ تَبَارَكَ وَ تَعَالَى بِطَاعَتِنَا وَ نَهَى عَنْ مَعْصِيَتِنَا» " we are those who are infallible, Allah Almighty has told people to obey our orders and has forbidden them to disobey us."[16] The Hadith Thaqalayn:[17] To demonstrate the infallibility of the Imams (A.S), Shia scholars have also referenced other traditions such as the hadith thaqalayn. In this hadith, the Holy Prophet (S.W) states that the Qur'an and the Ahl al-Bayt (A.S) are inseparable, emphasizing that whoever holds fast to the Ahl al-Bayt (A.S) and the Qur'an will never stray from the right path. This assertion underscores the infallibility of Ahl al-Bayt (A.S); for if they were fallible, following them would lead to misguidance.[18] It is well established that the infallibility of the Imams (A.S) is considered an absolute belief in Shia Imamia with no room for doubt. [1] . Bihar al-Anwar: Al-'Allama al-Majlisi; vol. 25, p: 209. [2] . Kashf al-Murad fi Sharh Tajrid al-I’tiqad: Al-'Allama al-Hilli; p: 364 / Al-Iqtisad al-Hadi ila Tariq al-Rashad: Sheikh al-Tusi; p: 189 / Al-Muhadarat Fi Al-Ilahiaat: Al-Sobhani, Sheikh Ja’far; p: 354. [3] . Al-Ahzab: 33, إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا"" [4] . Al-Shafi fi al-Imamah: Sayyid al-Sharif al-Murtadha, Vol. 3, p. 134 / Bihar al-Anwar: Al-'Allama al-Majlisi Vol. 35, p: 225 / Ghayat al-Maram wa Hujjat al-Khusam fi Ta’ayyun al-Imam: al-Bahrani, Sayyid Hashim Vol. 3, p: 193 / Manshur Jawid: Subhani, Sheikh Ja’far Vol. 4, p: 352. [5] . Bihar al-Anwar: al-'Allama al-Majlisi Vol. 35, p: 206 / Al-Mizan fi Tafsir al-Quran: Al-'Allama al-Tabatabai Vol. 16, p: 312. [6] . Sahih Muslim: Muslim Nishapuri; Vol. 4, p. 1883, / Sunan Tirmidhi: Tirmidhi, Vol. 5, Pp. 351, 352, and 663 / Sayyid Hashim Bahrani has reported in his book Ghayat al-Maram, 41 narrations from the Ahl al-Sunnah in this regard. Ghayat al-Maram: Bahrani, Vol. 3, Pp. 173-192. [7] . For more information refer to " Who are the “Ahlulbayt” in the verse " إِنَّما يُريدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَ يُطَهِّرَكُمْ تَطْهيراً"? [8] . Al-Baqara: 124, " وَإِذِ ابْتَلَى إِبْرَاهِيمَ رَبُّهُ بِكَلِمَاتٍ فَأَتَمَّهُنَّ قَالَ إِنِّي جَاعِلُكَ لِلنَّاسِ إِمَامًا قَالَ وَمِنْ ذُرِّيَّتِي قَالَ لَا يَنَالُ عَهْدِي الظَّالِمِينَ" [9] . Al-Mizan fi Tafsir al-Quran: Al-'Allama al-Tabatabai Vol. 1, P: 274 / Tafsir al-Tibyan: Sheikh al-Tusi Vol. 1, P: 449 / Dalail al-Sidq li Nahj al-Haqq: Mozaffar, Sheikh Muhammad Hasan, Vol. 4, P: 220. [10] . Al-Nnisa: 59, يَا أَيُّهَا الَّذِينَ آمَنُواْ أَطِيعُواْ اللّهَ وَأَطِيعُواْ الرَّسُولَ وَأُوْلِي الأَمْرِ مِنكُمْ"" [11] . Al-Araf: 28, " "إِنَّ اللَّهَ لَا يَأْمُرُ بِالْفَحْشَاء [12] . Dalail al-Sidq li Nahj al-Haqq: Mozaffar, Sheikh Muhammad Hasan; Vol. 4, P: 221 / Manar al-Huda fi al-Nass 'ala Imamat al-Ithna Ashar (AS): Sheikh Ali al-Bahrani, P: 113. [13] . Tafsir al-Tibyan: Sheikh al-Tusi Vol. 3, P: 236 / Majma al-Bayan fi Tafsir al-Quran: Sheikh al-Tabrasi Vol. 3, P: 100 / Kamal al-Din wa Tamam al-Ni’mah: Sheikh al-Saduq Vol. 1, P: 253 / Al-Kafi: Sheikh al-Kulayni Vol. 1, P: 286 / Ghayat al-Maram: Bahrani, Sayyid Hashim; Vol. 3, P: 109. [14] . Uyun Akhbar al-Rida (AS): Sheikh al-Saduq Vol. 2, P: 65 / Kamal al-Din wa Tamam al-Ni’mah: Sheikh al-Saduq Vol. 1, P: 280. [15] . Al-Kafi: Kulayni, Muhammad ibn Ya’qub; Vol. 1, Page 204. [16] . Ibid, P: 269 [17] . Ma’ani Al-Akhbar: Al-Sheikh Al-Saduq; vol: 1, p: 90 / Al-Kafi: Al-Sheikh Al-Kulayni; vol: 1, p: 287 / Kamal Al-Din Wa Tamam Al-Ni’mah: Al-Sheikh Al-Saduq; vol: 1, p: 64 / Al-Muharrar Al-Wajiz Fi Tafsir Al-Kitab Al-Aziz: Ibn Atiyyah; vol: 5, p: 230 / Al-Jami’ Al-Sahih (Sahih Muslim), Muslim Ibn Al-Hajjaj : Muhammad Fuad Abdul Baqi, vol: 4, p: 1873, H 36 / Al-Jami’ Al-Sahih (Sunan Al-Tirmidhi), Al-Tirmidhi Al-Sulami, Muhammad Ibn Isa : Ahmad Muhammad Shakir and others, vol: 5, p: 662, Bab (Manaqib Ahl Bayt Al-Nabi), H 3786 / Musnad Ahmad: Ahmad Ibn Hanbal; vol: 17, p: 170. [18] . Al-Kafi fi al-Fiqh: al-Halabi, Abu al-Salah; P: 97 / al-Masa’il al-Jarudiyya: Sheikh al-Mufid; P: 42 / Abhi al-Midad fi Sharh Mawtamar Ulema Baghdad, Ibn Atiyya; Vol. 1, P: 131 / Manar al-Huda: Bahrani; Page 617.