Rajaee

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

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

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

In some theories put forward from non-Shia groups, Shia is formed after Rasulullah (s.a.w.s) and the election of Abu Bakr in "Saqifah". Is it a valid theory?

As one of the elementary acts of the prayer, "sajdah" has to be performed in this way: In every rakʿah of the obligatory and recommended prayers, one must perform two sajdahs after rukūʿ. A sajdah is performed when one places his forehead on the ground in a particular manner with the intention of humility [before Allah]. While performing a sajdah in prayers, it is obligatory that the palms of both hands, both knees, and both big toes be placed on the ground. Based on obligatory precaution, [for the purposes of sajdah] the ‘forehead’ refers to its middle area, i.e. the rectangular area when two imaginary lines are drawn between the place where the eyebrows begin in the middle of the forehead up to the point where the hair grows. ... Two sajdahs together comprise one rukn, and if someone does not perform both of them in obligatory prayers in one rakʿah – even if this is due to forgetfulness or not knowing the ruling – his prayer is invalid. The same applies, based on obligatory precaution, if one adds two sajdahs in one rakʿah forgetfully or due to inculpable ignorance (al‑jahl al‑quṣūrī). (Inculpable ignorance is when someone has a valid excuse for not knowing.)

Considering the following points are quite helpful in the occasion of forgetting to perform "ruku": If a person forgets to perform rukūʿ and remembers this before he performs sajdah, he must stand upright and then perform rukūʿ. It will not suffice if he performs rukūʿ while in the state of bending forward [not having stood upright]. If after one’s forehead touches the ground he remembers that he did not perform rukūʿ, it is necessary that he stand up and perform rukūʿ. In case he remembers in the second sajdah, his prayer is invalid based on obligatory precaution.

To correctly perform "ruku" the following conditions must be met: In every rakʿah after qirāʾah, one must bend forward to the extent that he can place all his fingertips, including his thumb, on his knees. This action is called ‘rukūʿ’. If a person performs rukūʿ in an unusual manner – for example, he bends towards the left or right side, or he bends his knees forward – then even if his hands reach his knees, it is invalid. The bending forward must be done with the intention of performing rukūʿ; therefore, if it is done with some other intention – for example, to kill an animal – then one cannot consider it as rukūʿ. Instead, he must stand up straight and then bend forward again for rukūʿ; by doing this, a rukn is not added and the prayer does not become invalid. One who performs rukūʿ while sitting must bend forward to the extent that his face is positioned directly opposite his knees; and it is better that he bends forward to the extent that his face is positioned directly opposite the place of sajdah.

Everything there is to know about the first "Allahu Akbar" Saying ‘allāhu akbar’ at the beginning of every prayer is obligatory and an elementary part of the prayer. The letters in ‘allāh’ and ‘akbar’, as well as the two words ‘allāh’ and ‘akbar’, must be said in succession. Furthermore, these two words must be pronounced in correct Arabic; if someone pronounces them in incorrect Arabic or, for example, says their translation in English, it is not correct. ... If a person wants to join ‘allāhu akbar’ with something after it, for example, with ‘bismil lāhir raḥmānir raḥīm’, it is better that the letter ‘r’ in ‘akbar’ be given a ḍammah [i.e. it would be pronounced ‘akbaru’]. However, the recommended precaution is that one should not join it in obligatory prayers. ... When saying takbīrat al‑iḥrām in an obligatory prayer, the body must be still; if one intentionally says takbīrat al‑iḥrām while his body is moving, it is invalid. ... One must say takbīr, Sūrat al-Ḥamd, the other surah, dhikr, and duʿāʾs in a manner that he at least hears his own voice. If he cannot hear it on account of being hard of hearing or deaf or there being too much noise, he must say them in a manner that he would have been able to hear them were there no impediment. ... If due to some reason one has become dumb or has some speech impediment that prevents him from saying ‘allāhu akbar’, he must say it in whatever way he can. If he cannot say the takbīr at all, he must say it in his heart and indicate with his finger in a manner that suitably conveys the words, and he must also move his tongue and lips if he can. As for someone born dumb, he must move his tongue and lips in a manner that resembles someone pronouncing the takbīr while also indicating with his finger.

If a person is unable to stand for the whole of the prayer, what is the obligation? With regard to someone who performs prayer in a sitting position, if after reciting Sūrat al-Ḥamd and the other surah he can stand and perform rukūʿ in a standing position, he must stand up and from a standing position go into rukūʿ; but if he cannot stand and perform rukūʿ in a standing position, he must perform rukūʿ sitting. also, With regard to one who performs prayers lying down, if he can sit during prayers, he must do so as much as he is able to. Similarly, if he can stand, he must do so as much as he is able to. However, as long as his body is not still, he must not say any of the obligatory dhikrs. If he knows that he can stand for only a short while, he must do so specifically for the standing that is connected to the rukūʿ. also, If someone who performs prayers in a sitting position can stand during prayers, he must perform prayers in a standing position as much as he is able to. However, as long as his body is not still, he must not say any of the obligatory dhikr. If he knows that he can stand for only a short while, he must do so for the standing that is connected to the rukūʿ.

Are there any mandatory conditions for standing (qiyam) in the prayer, especially during "the first takbir" and before "ruku"? When one stands for takbīrat al‑iḥrām or qirāʾah, he/she must not walk nor incline to one side. And based on obligatory precaution, he must not move his body or voluntarily lean on anything; however, there is no problem if he is compelled to. If someone who can stand properly spreads his/her feet so wide that it cannot be called [normal] standing, his/her prayer is invalid. In fact, based on obligatory precaution, one must not spread his/her feet very wide, even if it can be called standing. While one is engaged in saying obligatory dhikr in prayers, his/her body must be still; and based on obligatory precaution, [the same applies] while he/she is engaged in saying recommended dhikr in prayers. If a person wants to move a little forwards or backwards or move his/her body a little to the right or left, he/she must not say any dhikr [at the moment of moving]. If a person is unable to stand while performing prayers, he/she must sit down; and if he/she is unable to sit down, he/she must lie down. However, he/she must not say any of the obligatory dhikrs until his body becomes still. As long as a person is able to perform prayers in a standing position, he/she must not sit down. For example, someone whose body shakes when he/she stands or is compelled to lean on something or incline his body a little, must perform prayers in a standing position in whatever way he can. However, if he/she cannot stand at all, he/she must sit straight and perform prayers in a sitting position.

What is the obligation if a person forgets to perform "ruku" and remembers at the time of "sajdah"? If a person forgets to perform rukūʿ and sits down [for sajdah] after Sūrat al-Ḥamd and the other surah and then remembers that he has not performed rukūʿ, he must stand up and then perform rukūʿ. If he does not stand up but instead performs rukūʿ while bending forward [as he gets up], it will not be sufficient as he will not have performed the standing that is connected to the rukūʿ.

When is standing "rukn" in the prayer? Standing while saying takbīrat al‑iḥrām and standing before rukūʿ – which is called ‘the standing that is connected to the rukūʿ’ (al‑qiyām al‑muttaṣil bil‑rukūʿ) – is a rukn. However, standing while reciting Sūrat al-Ḥamd and the other surah, and standing after rukūʿ, are not rukns; and if one omits these forgetfully, his prayer is valid.

There are 7 conditions that must be observed regarding the place of the prayer: The first condition: it must be permissible to use [i.e. it must not be usurped], based on obligatory precaution. The second condition: the place where obligatory prayers are performed must not move so vigorously that it would prevent the person from performing prayers from standing and performing rukūʿ and sujūd normally; in fact, based on obligatory precaution, the movement must not prevent his body from being steady. If one is compelled to perform prayers in such a place due to shortage of time or any other reason – for example, in certain types of cars or on a ship or train – he must remain still and face qibla as much as possible. If the vehicle moves away from the direction of qibla, he must turn and face the qibla again; and if it is not possible to face qibla precisely, he must try to ensure that the difference is less than ninety degrees; and if this is not possible, he must face qibla at least while performing takbīrat al‑iḥrām; and if even this is not possible, it is not necessary for him to face qibla. The third condition: one must perform prayers in a place where he deems it probable that he will complete them. However, if one is confident that he will not be able to complete his prayers in a place on account of wind, rain, or there being a lot of people around and suchlike, he must perform prayers with the intention of rajāʾ; and if he happens to complete his prayer, it will be valid. The fourth condition: the ceiling of the place where one performs prayers must not be so low that he cannot stand up straight; and the place must not be so small that there is no room to perform rukūʿ and sujūd. The fifth condition: If the place where a person performs prayers is impure, it must not be so wet that its moisture reaches his body or clothing in case the impurity is of the type that invalidates prayers. However, if the place where one places his forehead is impure, the prayers are invalid even if the place is dry. And the recommended precaution is that the place where one performs prayers should not be impure at all. The sixth condition: Based on obligatory precaution, a woman must stand behind a man at least to the extent that the place of her sajdah is level with the place of his knees when he performs sajdah. The seventh condition: The place of one’s forehead must not be higher or lower than the height of four fingers closed together in relation to the place of his knees and big toes. The details of this ruling will be mentioned in the section on sajdah.

What happens if the performer of the prayer is negligent in learning the relevant rulings? If on account of being negligent in learning the religious ruling a person does not know that prayers performed with an impure body or with impure clothing are invalid, or that, for example, semen is impure, and he performs prayers with it, the obligatory precaution is that he must perform the prayer again; and if the prescribed time has expired, he must make it up.

The clothing worn by someone performing prayers must meet six conditions: It must be pure (ṭāhir); it must be permissible (mubāḥ) [i.e. it must not be usurped], as an obligatory precaution; it must not be made from the parts of the carcass [of an animal that has not been slaughtered according to Islamic law]; it must not be from a predatory animal; and based on obligatory precaution, nor must it be from an animal whose meat is unlawful to eat; -6. if the person performing prayers is male, it must not be made from pure silk nor embroidered with gold.