Bararthani

Abstract This article examines a theological objection: that the Qurʾānic condemnation of the claim that God has taken a son ("وَقَالُوا اتَّخَذَ اللَّهُ وَلَدًا")[1] and the prophetic warning against excessive veneration (ghulū) of ʿAlī together imply that the Shiʿi doctrine of the Imams’ supernatural powers (wilāya takwīniyya) is equivalent to the Christian doctrine of Jesus’ divine sonship. The objection claims that just as Christians say God granted Jesus divine abilities, Shiʿis say God granted the Imam divine abilities, and the Prophet’s warning against treating ʿAlī as the Christians treated Jesus therefore encompasses wilāya takwīniyya. This article rejects this objection on two grounds: first, the Qurʾānic verse and its context address ontological sonship—participation in the divine essence—not the granting of miraculous powers; second, the prophetic ḥadīth and ʿAlī’s own clarifications explicitly target deification (al-ulūhiyya), not the affirmation that God grants His chosen servants supernatural abilities. The Shiʿi doctrine of wilāya takwīniyya operates entirely within the framework of servitude (ʿubūdiyya) and divine permission (idhn), and is therefore not contradicted by either text. 1. The Objection Stated A possible objection runs as follows: The Qurʾān condemns those who say "God has taken a son"[2]. Christians who say Jesus is the Son of God also maintain that God granted Jesus divine, supernatural abilities. Shiʿis similarly say that God granted ʿAlī and the Imams supernatural abilities (wilāya takwīniyya). Furthermore, the Prophet warned ʿAlī: "There is in you a resemblance to Jesus: the Christians loved him until they raised him to a station that was not his." If this warning targets excessive veneration (ghulū) of ʿAlī, and if the Christians’ error was attributing divine abilities to Jesus, then the Shiʿi attribution of divine abilities to ʿAlī falls under the same warning. Therefore, wilāya takwīniyya is equivalent to the Christian doctrine of divine sonship, and both are condemned. This objection must be examined carefully, because it conflates two distinct theological claims: (1) that a creature is divine or shares in the divine essence, and (2) that God grants a creature miraculous powers. The Qurʾān and the ḥadīth condemn the first, not the second. 2. The Qurʾānic Verse: Ontological Sonship, Not Delegated Power The Qurʾān verse 2:116 reads: "And they say, 'Allah has taken a son.' Exalted is He! Rather, to Him belongs whatever is in the heavens and the earth. All are devoutly obedient to Him." The context of this verse, as classical exegesis confirms, is the claim of the Jews and Christians that ʿUzayr or the Messiah is the son of God. The "son" (walad) here denotes a real offspring, one of the same nature as the father. The verse's response—that all things in the heavens and earth belong to God and are His obedient servants—establishes that no creature can be of God's nature or share in His essence. Crucially, the Christian doctrine of Jesus’ sonship in the Qurʾānic framework is not merely that God gave Jesus powers. It is that Jesus is "part of the Godhead and eternal," sharing in the divine essence. The Qurʾān addresses this ontological claim. The verse says nothing about whether God may grant a creature miraculous powers by His permission. Indeed, the Qurʾān itself affirms that Jesus performed miracles—healing the blind and raising the dead—but always "by God's permission"[3]. If granting miraculous powers were equivalent to divine sonship, the Qurʾān would contradict itself. The Christian error, as the Qurʾān presents it, is not that Jesus had powers, but that he was taken as divine. 3. The Prophetic Ḥadīth: Warning Against Deification, Not Against Granted Powers The prophetic tradition transmitted in both Shiʿi and Sunni sources states that the Prophet said to ʿAlī: "O ʿAlī, there is in you a resemblance to Jesus, son of Mary: the Jews hated him until they slandered his mother, and the Christians loved him until they raised him to a station that was not his." ʿAlī himself clarified the meaning: "Two types of people will be destroyed because of me: an excessive lover who praises me with what is not in me, and a lying enemy who hates me and fabricates faults against me." [4] The Prophet also said: "O ʿAlī, were it not that a group of your community would say about you what the Christians say about Jesus, I would today say something about you such that people would take the dust from under your feet for blessing."[5] Here the phrase "what the Christians say about Jesus" refers explicitly to the attribution of divinity. The warning concerns deification (al-ulūhiyya), not the granting of miraculous powers. Scholarly analysis of this ḥadīth confirms that its central motive is "to save people from excessive veneration of ʿAlī". The ghulāt (extremists) who claimed divinity or divine attributes for ʿAlī were condemned by the Imams themselves. The Imams explicitly instructed: "Count us created servants, and say about us (and our merits) whatever you wish ".[6] This confirms that the ḥadīth’s warning targets the claim that ʿAlī shares in divinity, not the claim that God granted him miraculous powers. 4. Conclusion The objection fails on both textual and conceptual grounds. The Qurʾānic verse "وَقَالُوا اتَّخَذَ اللَّهُ وَلَدًا" addresses ontological sonship—the claim that a creature shares in the divine essence. The prophetic ḥadīth comparing ʿAlī to Jesus addresses the same error: the deification of a creature. Neither text addresses the question of whether God may grant miraculous powers to His chosen servants. The Qurʾān itself affirms such powers for Jesus and other prophets, always by God's permission. The Shiʿi doctrine of wilāya takwīniyya operates entirely within the framework of servitude and divine permission. It is not equivalent to the Christian doctrine of divine sonship, and neither the Qurʾānic verse nor the prophetic warning applies to it. [1] Quran 2:116 [2] The same. [3] Quran 3:49; 5:110. [4] Al-Amali of Tusi vol. 1 p. 256; Shawāhid al-Tanzīl vol. 2 p. 231. [5] Al-Kafi vol. 8 p. 57. [6] Basa’ir al-Darajat p.261.

A contemporary argument attempts to redefine the Islamic creed by reducing it to its broadest outlines. Proponents point to verses mentioning belief in God, the Last Day, the angels, the revealed books, and the prophets (Quran, Surah Al-Baqarah, 2:177 & 2:285; Surah An-Nisa, 4:136) and claim that only these five abstract categories constitute the immutable faith held by the Prophet Muhammad and his companions. Any subject or detail debated among Islamic schools—such as the nature of God’s attributes, eschatological events, or the question of leadership after the Prophet—is dismissed as a later historical “addition,” a matter of human dispute akin to choosing a favorite sports team, with no bearing on salvation. Central to this revision is the treatment of Imamate (divinely ordained leadership). The argument asserts it is purely a historical political dispute, unrelated to creed (‘aqidah). Consequently, the Prophet’s seminal pronouncements at Ghadir Khumm, about holding fast to the Quran and his Household (Ahl al-Bayt), and about the authority of Imam ‘Ali are reinterpreted as mere friendly advice or a recommendation for the best candidate, not a binding, divinely-rooted command essential for the community’s guidance. This framework, while appealing in its simplicity, collapses under the weight of the very sources it claims to uphold: the Quran and the authentic, mass-transmitted (mutawatir) prophetic traditions. A closer examination reveals that these broad principles of faith are meaningless—and indeed, cannot lead to salvation—without their necessary, Quranically-defined details. Furthermore, Imamate emerges not as a post-prophetic footnote but as the critical axis connecting and validating the core beliefs in Prophethood and the Hereafter. 1. The Illusion of “Abstract” Belief: The Case of Tawhid The speaker rightly accepts “Belief in Allah” as foundational. But does a mere, vague acknowledgment of a creator suffice? The Quran itself fills the abstract category of Tawhid (Monotheism) with non-negotiable specifics. Can one claim true belief in Allah while simultaneously attributing human form to Him? The Quran explicitly rejects anthropomorphism: “There is nothing like Him, and He is the All-Hearing, the All-Seeing” (Quran, Surah Ash-Shura, 42:11). The entire chapter of Al-Ikhlas (112:1-4) is a definitive detailing of God’s absolute, unique nature: “Say, ‘He is Allah, the One. Allah, the Eternal Refuge. He neither begets nor is born, nor is there to Him any equivalent.’” To ignore these details is to risk upholding a flawed, even polytheistic, concept of God—a sure path to perdition. No Islamic school considers the specifics of Tawhid optional; they are the very essence that makes the belief valid. If the first pillar of faith crumbles without its details, why would the others be any different? 2. The Day of Judgment and Your Inescapable “Imam” The speaker also accepts belief in the Last Day (Ma’ad). The Quran, however, details a startling mechanism for that Day, making the question of leadership (Imamah) central to eschatology. Allah states: “On the Day We shall summon every people with their Imam (leader)” (Quran, Surah Al-Isra, 17:71). This verse presents a universal, inescapable reality. The Quran then defines the types of “Imams”: Imams of Guidance: These are divinely appointed leaders. They can be prophets, as with Abraham (Surah Al-Anbiya, 21:73). They can also be non-prophet leaders appointed by God for rule and guidance, like Saul (Talut): “Indeed, Allah has chosen him over you and has increased him abundantly in knowledge and stature…” (Quran, Surah Al-Baqarah, 2:247). Imams of Misguidance: Those who lead to Hellfire, like Pharaoh (Fir’awn): “And We made them leaders (Imams) inviting to the Fire, and on the Day of Resurrection they will not be helped” (Quran, Surah Al-Qasas, 28:41). The destiny is chillingly clear. On Judgment Day, Pharaoh will stand at the head of his people and lead them into the Fire (Quran, Surah Hud, 11:98), fulfilling the summons “with their Imam.” The Quran thus presents a binary choice in life: follow a divinely sanctioned Imam of Guidance toward Paradise, or follow an Imam of Misguidance toward the Fire. There is no third, neutral option. Given this sobering Quranic framework—where one’s eternal fate is tied to the leader one followed—how can the identification and adherence to the true Imam possibly be dismissed as an optional, historical political debate comparable to sports fandom? To ignore the detail of Imamate is to ignore the Quran’s own description of the ultimate accountability, risking the very damnation it warns against. 3. Prophethood and the Binding Command of Succession Belief in Prophethood (Nubuwwah) is the third accepted pillar. The Quran inextricably links true faith (iman) to absolute submission to the Prophet’s authority: “But no, by your Lord, they will not [truly] believe until they make you judge concerning that over which they dispute among themselves, and then find within themselves no discomfort from what you have judged and submit in full submission” (Quran, Surah An-Nisa, 4:65). The Prophet’s judgment is binding. History records that the most critical dispute to erupt immediately after his death was the question of leadership of the community. In that context, we must view his final, public, and emphatic pronouncements. At Ghadir Khumm, before a vast gathering, he declared: “For whoever I am his Mawla (master and guardian), ‘Ali is his Mawla.” This was not an offhand compliment; it was a formal, authoritative declaration in the context of a sermon about his impending passing. In the Hadith al-Thaqalayn, he said: “I am leaving among you two weighty things: the Book of Allah and my ‘Itrah (progeny), my Ahl al-Bayt. If you hold fast to them, you will never go astray.” These are not “suggestions” or “recommendations” for a preferred candidate. Their language is imperative and conditional. They tie the community’s salvation and protection from misguidance to holding fast to the Quran and the Ahl al-Bayt inseparably. To downgrade these definitive proclamations to mere advice is to violate the Quranic command of full submission to the Prophet’s judgment. Imamate, therefore, is the necessary continuation of the guiding function of Prophethood; to reject its divine ordainment is to undermine the very belief in Nubuwwah the speaker claims to uphold. Final Summation The attempt to sever broad Islamic principles from their crucial Quranic and prophetic details is a fundamental error. It creates a hollow faith, a structure without pillars. Tawhid requires specific details to be valid. Belief in the Last Day, according to the Quran, is operationalized through one’s allegiance to an Imam—of guidance or misguidance. Belief in Prophethood obligates submission to the Prophet’s binding commands about his successor and the enduring guide (the Ahl al-Bayt). Imamate is not a sectarian add-on born of historical discord. It is the divinely appointed mechanism that validates and connects the core beliefs. It is the “Imam” you will be summoned with on Judgment Day, and it is the “Itrah” you must cling to alongside the Quran to avoid straying. You cannot claim to accept the house of faith while rejecting the pillar that holds its roof from collapsing. May Allah protect our faith from deviations for the sake of His Prophet and the Prophet’s pure progeny. Amen.

The scope of the Prophet’s infallibility The question of the scope of the Prophet Muhammad’s infallibility (‘ismah) is a subject of debate among Islamic scholars. A dominant view within Shia theology upholds the Prophet’s absolute and comprehensive infallibility. In contrast, some reformist thinkers and many Sunni scholars posit a more limited scope, arguing that divine protection from error applies specifically to the reception and conveyance of revelation (waḥy), not necessarily extending to the Prophet’s personal judgments, daily conduct, or the implementation of religion in societal matters. Proponents of this limited view often cite specific Qur’anic verses—frequently termed the "verses of reproach"—which appear to criticize the Prophet’s actions, suggesting he was capable of making mistakes. This article examines that claim through evidence derived from the Qur’an itself and authentic narrations, ultimately affirming the doctrine of the Prophet’s absolute infallibility as a cornerstone of a coherent Islamic theology. The Claim for Limited Infallibility The argument for a restricted understanding of infallibility centers on a literal reading of certain Qur’anic verses. Key examples include: Surah al-Tawbah (9:43)[1]: "May Allah pardon you, [O Muhammad]; why did you give them permission [to remain behind]?" This is interpreted as a divine reproach for the Prophet allowing hypocrites to excuse themselves from battle. Surah al-Taḥrim (66:1)[2]: "O Prophet, why do you prohibit [yourself from] what Allah has made lawful for you?" This is seen as a correction of a personal prohibition the Prophet placed upon himself. Surah al-Anfāl (8:67)[3]: "It is not for a prophet to have captives [of war] until he has thoroughly subdued the land." This verse is understood as a criticism of the decision to take ransomable captives after the Battle of Badr. At a superficial level, the language of these verses seems to indicate prophetic error. However, this interpretation fails to withstand scrutiny when placed within the broader doctrinal framework established by the Qur’an and explained through authoritative exegesis. Qur’anic Evidence for Absolute Infallibility The Qur’an establishes foundational principles that logically necessitate the Prophet’s infallibility in all aspects of his prophetic mission. First, Surah al-Najm (53:2-4)[4] declares: "Your companion [Muhammad] has not strayed, nor has he erred. Nor does he speak from [his own] inclination. It is not but a revelation revealed." These verses articulate a universal principle: the Prophet’s speech is entirely guided by divine revelation. The generality of the term "speak" (yanṭiq)[5] encompasses all his utterances, whether directly related to the conveyance of scripture or to worldly affairs. If his words are divinely protected from personal whim, the potential for error in his judgments is fundamentally negated. Furthermore, the reliability of Islamic law depends on the integrity of the Prophet’s Sunnah—his sayings, actions, and tacit approvals—as a primary source of guidance alongside the Qur’an. If his personal conduct and decisions were fallible, the entire edifice of Islamic jurisprudence, which relies on his exemplary model, would be undermined. Perhaps the most compelling evidence is found in Surah al-Aḥzāb (33:21)[6]: "Indeed, in the Messenger of Allah you have an excellent example for whoever hopes for Allah and the Last Day and remembers Allah often." The Qur’an explicitly presents the Prophet as the perfect, comprehensive exemplar (uswah ḥasanah) for all believers in spiritual, moral, and practical matters. A role model whose infallibility is limited only to the moment of revelation could not serve as a "perfect example" for the totality of human life. His excellence as a guide is contingent upon his actions and decisions being a flawless reflection of divine will. Reconciling the "Verses of Reproach" If the Prophet is absolutely infallible, how does one explain the verses that appear to reprimand him? The answer lies in understanding a profound rhetorical device used in the Quran that is clarified by the narrations from the Prophet’s Household (Ahl al-Bayt). According to an authentic (Sahih) narration[7], Imam ʿAlī al-Riḍā (peace be upon him) explained that such verses are instances of the literary figure "Iyyaaka a‘nee, wasma‘ee yā jārah"[8] ("I address you, but I intend another"). The Prophet is the apparent addressee, but the true audience is the community, whose education and guidance are the verse’s ultimate objective. This explanation provides coherent context for the cited verses: Surah al-Tawbah 9:43[9]: The Prophet’s act of granting permission stemmed from his divinely praised attributes of clemency and leniency (cf. Qur’an 3:159; 9:61). The apparent "reproach" was, in reality, a severe condemnation directed at the hypocrites who dishonestly sought excuses, using the Prophet’s mercy as the vehicle for delivering this lesson. Surah al-Taḥrim 66:1[10]: The Prophet’s act of prohibiting something lawful for himself was a personal choice within permissible bounds. The true blame was aimed at those who caused him discomfort, leading him to take such an oath. Surah al-Anfāl 8:67[11]: The decision regarding the captives of Badr was made after consultation, with the majority of companions insisting on taking ransom despite the Prophet’s own negative view of doing so in that strategic context. The reproach, therefore, was ultimately addressed to those who advocated for that choice, not to the Prophet himself. Conclusion The Qur’an and authentic narrations provide decisive evidence for the absolute infallibility of the Prophet Muhammad. Verses such as those in Surah al-Najm and Surah al-Aḥzāb establish the principle that his speech and conduct are divinely guided and constitute a perfect model. The "verses of reproach," when interpreted through authoritative exegesis, are revealed not as records of error but as sophisticated teaching tools from God, using the Prophet as the medium to instruct the community. The doctrine of absolute infallibility is thus not merely a theological assertion but a logical necessity for a prophet entrusted with delivering God’s final message and establishing the enduring example for all of humanity. To compromise this principle is to risk destabilizing the very foundations of Islamic belief and practice. [1] عَفَا اللَّهُ عَنْكَ لِمَ أَذِنْتَ لَهُمْ حَتَّىٰ يَتَبَيَّنَ لَكَ الَّذِينَ صَدَقُوا وَتَعْلَمَ الْكَاذِبِينَ [2] يَا أَيُّهَا النَّبِيُّ لِمَ تُحَرِّمُ مَا أَحَلَّ اللَّهُ لَكَ تَبْتَغِي مَرْضَاتَ أَزْوَاجِكَ وَاللَّهُ غَفُورٌ رَحِيمٌ [3] مَا كَانَ لِنَبِيٍّ أَن يَكُونَ لَهُۥٓ أَسۡرَىٰ حَتَّىٰ يُثۡخِنَ فِي ٱلۡأَرۡضِۚ تُرِيدُونَ عَرَضَ ٱلدُّنۡيَا وَٱللَّهُ يُرِيدُ ٱلۡأٓخِرَةَۗ وَٱللَّهُ عَزِيزٌ حَكِيمࣱ [4] مَا ضَلَّ صَاحِبُكُمْ وَمَا غَوٰىۚ * وَمَا يَنْطِقُ عَنِ الْهَوٰى * اِنْ هُوَ اِلَّا وَحْيٌ يُّوْحٰىۙ [5] "ینطق" [6] لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ لِمَنْ كَانَ يَرْجُو اللَّهَ وَالْيَوْمَ الْآخِرَ وَذَكَرَ اللَّهَ كَثِيرًا [7] Uyoon Akhbar al-Rida, volume 1, page 215 [8] "إیّاک أعني وإسمعي يا جارة" [9] عَفَا اللَّهُ عَنْكَ لِمَ أَذِنْتَ لَهُمْ حَتَّىٰ يَتَبَيَّنَ لَكَ الَّذِينَ صَدَقُوا وَتَعْلَمَ الْكَاذِبِينَ [10] يَا أَيُّهَا النَّبِيُّ لِمَ تُحَرِّمُ مَا أَحَلَّ اللَّهُ لَكَ تَبْتَغِي مَرْضَاتَ أَزْوَاجِكَ وَاللَّهُ غَفُورٌ رَحِيمٌ [11] مَا كَانَ لِنَبِيٍّ أَن يَكُونَ لَهُۥٓ أَسۡرَىٰ حَتَّىٰ يُثۡخِنَ فِي ٱلۡأَرۡضِۚ تُرِيدُونَ عَرَضَ ٱلدُّنۡيَا وَٱللَّهُ يُرِيدُ ٱلۡأٓخِرَةَۗ وَٱللَّهُ عَزِيزٌ حَكِيمࣱ

The Continuity of Divine Guidance in the Quran Introduction A question arises regarding the Shia belief in the necessity of a divinely appointed guide (Hujjatullah) in every era. Some argue that this concept contradicts the Quran, citing verses that seem to indicate periods without divine guidance or the finality of prophethood. However, a holistic reading of the Quran reveals a consistent principle: Allah’s guidance is continuous and unbroken, fulfilled through both prophets and their divinely appointed successors (Awsiya') from a chosen lineage. Core Quranic Principles The Quran establishes several foundational principles that necessitate ongoing divine guidance: 1. Allah’s Unwavering Commitment to Guidance: "Indeed, upon Us is guidance."[1]. This verse presents guidance as a divine responsibility and promise, not limited to any specific time period. 2. A Guide for Every Community: "You are only a warner, and for every people there is a guide."[2]. This verse explicitly promises the presence of a Hadi (guide) for every nation, a role not exclusively restricted to prophets. 3. The Essential Role of an Imam: "On the Day We will call every people with their Imam."[3]. This underscores that every individual and era is associated with a leader (Imam)—either of guidance or misguidance—whose role is decisive for salvation. This implies the existence of a guiding Imam at all times. The Prophetic Lineage of Guidance The Quran establishes that divine selection often flows through specific, purified lineages: "Indeed, Allah chose Adam and Noah and the family of Abraham and the family of Imran over the worlds - descendants, some of them from others."[4]. This indicates a continuous legacy of chosen individuals from whom guides are raised. The Prophet Muhammad (pbuh&hp) confirmed his place in this Abrahamic lineage, as recorded in the following hadith: "Allah chose Banu Kinanah from the children of Ismail, and from Banu Kinanah He chose Quraysh, and from Quraysh He chose Banu Hashim, and from Banu Hashim He chose me."[5] The Precedent of Successors in Past Nations A crucial Quranic and historical precedent is set regarding guidance after prophets. The Quran states: "And We made from among them leaders guiding by Our command when they were patient and believed with certainty in Our signs."[6]. This shows Allah’s practice of appointing guiding leaders after prophets, as seen with the Children of Israel (like Joshua after Moses). This precedent is directly applicable to the Muslim Ummah. The Prophet Muhammad (pbuh&hp) explicitly affirmed this parallel in a widely authenticated hadith: "You will follow the ways of those nations who were before you... so much so that if they entered a hole of a lizard, you too would enter it." The companions asked, "(Do you mean) the Jews and the Christians?" He replied, "Who else?"[7]. This establishes that the experiences of Bani Israel, including having divinely appointed leaders after their prophet (as in As-Sajdah:24), are a template for the Prophet's own community. Addressing Specific Verses Cited by Opponents · Surah An-Nisa:165: This verse states that messengers were sent "so that people would not have any argument against Allah after the messengers." [8] This addresses the removal of the human excuse against Allah, not the termination of divine proof (Hujjah) for humanity. It ensures accountability but does not negate other forms of divine guidance. · Surah Al-Ma’idah:19 & al-Ahzab:40: These verses acknowledge periods without any messengers (Fatra)[9] and the finality of Prophet Muhammad’s (pbuh&hp) prophethood[10]. However, they do not state that these periods are devoid of all divine guidance. The principle in Ar-Ra’d:7[11], the precedent in As-Sajdah:24[12], and the prophetic statement about following the path of Bani Israel all demonstrate that guidance continues through non-prophetic, divinely appointed successors. Quranic Evidence for Successors (Awsiya’) and Divine Guides The Quran provides further evidence for a continuing line of guidance: 1. Inheritors of Divine Knowledge & The Prerequisite of Purity: A pivotal verse states: "Then We caused those servants of Ours whom We chose to inherit the Book..."[13]. This speaks of a chosen elite (mustafawn) who inherit the Quran's profound knowledge. They are categorized in three groups, with the highest being "the foremost in good deeds by permission of Allah." This "permission" (idhn) indicates a special divine enabling tied to a state of spiritual purity. The necessity of this purity for accessing the Quran's essence is explicitly stated in the Quran: "None shall touch it [the Quran’s profound meaning] except the purified - a revelation from the Lord of the worlds."[14]. This purification (tathir) is both spiritual and moral, as the Quran equates sins with impurity[15]. Therefore, the true inheritors of the Quran’s knowledge in Fatir:32 must be of the highest spiritual purity to "touch" its inner meaning. They are the guides who, by Allah's permission, lead to the truth and are thus most worthy of being followed according to the Quran[16]. 2. The Role of Ulil-Amr (Those in Authority): The Quran introduces a distinct category of authority after the Prophet: "O you who believe, obey Allah and obey the Messenger and those in authority among you..."[17]. The command to obey them unconditionally (like the Prophet) implies their infallibility. Their specific role as sources of divine guidance and clarification is solidified in the subsequent verse: "And if they had referred it to the Messenger and to those in authority among them, then those who [can] draw correct conclusions from it would have known it."[18]. This verse positions Ulil-Amr alongside the Prophet as the reference to whom all dubious matters must be taken, and it specifies that among them are those who possess the divinely granted capacity (istinbat) to derive the correct knowledge from the revelation. This establishes Ulil-Amr as an elite group endowed with divine knowledge, capable of guiding the community in all matters after the Prophet. Harmonizing Quranic Verses with Authentic Prophetic Tradition The Quranic framework is perfectly embodied in the Prophetic Sunnah through definitive hadiths: 1. Hadith al-Thaqalayn (The Two Weighty Things): The Prophet declared: "I leave among you two weighty things: the Book of Allah and my AhlulBayt; if you hold fast to them, you will never go astray after me; they will not separate from each other until they meet me at the Hawd (Pool)."[19]. This hadith identifies the AhlulBayt as the enduring guide equal to the Quran and implies their infallible role in its interpretation. 2. Hadith al-Kisa’ (Event of the Cloak): This event, which is recorded in authentic Sunni and Shia sources[20] shows the Prophet gathering his immediate family (Ali, Fatimah, Hasan, Husayn) under his cloak and supplicating: "O Allah! These are my AhlulBayt and my closest kin, so remove impurity from them and purify them with a thorough purification." Since the Prophet’s supplication is not rejected, we can conclude that God has fulfilled the prerequisite of tathir (purification) mentioned in verse 79 of Surah al-Waqi’ah[21] regarding the AhlulBayt. It confirms that the AhlulBayt are the "purified" ones who can fully access the Quran's knowledge, aligning them perfectly with the "foremost in good deeds by permission of Allah."[22]—the true inheritors and guides. They are, therefore, the Ulil-Amr with the divinely granted capacity for istinbat (deriving knowledge) mentioned in verse 83 of Surah an-Nisa[23]. Conclusion The claim that the Quran negates continuous divine guidance relies on an isolated reading of verses. A comprehensive analysis reveals a coherent doctrine: 1. Allah promises a guide and Imam for every people. 2. The precedent of Bani Israel in having divinely appointed leaders after their prophets, and the Prophet's prophecy regarding the similarity between his community to Bani Israel, confirms that this Ummah also will have divinely appointed leaders after the Prophet. 3. These leaders must be the purified inheritors of the Quran’s knowledge and the Ulil-Amr with divine authority and knowledge. 4. The Prophet identified his AhlulBayt—from the chosen lineage of Ibrahim and Banu Hashim—as this inseparable, purified, and knowledgeable authority, fulfilling all Quranic conditions. Therefore, the Shia concept of the continuous presence of a Hujjatullah is a necessary and consistent conclusion from the Quran’s integrated teachings on the unbreakable continuity of divine guidance through divinely appointed and purified successors. [1] Al-Layl:12 «ان علینا للهدی» [2] Ar-Ra'd:7 «انما انت منذرٌ و لکل قوم هادٍ» [3] Al-Isra:71 «یوم ندعو کل اناس بإمامهم» [4] Ali 'Imran:33-34 «إِنَّ اللَّهَ اصْطَفَى آدَمَ وَنُوحًا وَآلَ إِبْرَاهِيمَ وَآلَ عِمْرَانَ عَلَى الْعَالَمِينَ * ذُرِّيَّةً بَعْضُهَا مِن بَعْضٍ وَاللَّهُ سَمِيعٌ عَلِيمٌ» [5] Sahih Muslim, Book 30, Hadith 5653. [6] As-Sajdah:24 «وَجَعَلْنَا مِنْهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنَا لَمَّا صَبَرُوا وَكَانُوا بِآيَاتِنَا يُوقِنُونَ» [7] Sahih al-Bukhari 3456, Sahih Muslim 2669. [8] An-Nisa:165 «رُّسُلًا مُّبَشِّرِينَ وَمُنذِرِينَ لِئَلَّا يَكُونَ لِلنَّاسِ عَلَى اللَّهِ حُجَّةٌ بَعْدَ الرُّسُلِ...» [9] Al-Ma'idah:19 «يَا أَهْلَ الْكِتَابِ قَدْ جَاءَكُمْ رَسُولُنَا يُبَيِّنُ لَكُمْ عَلَى فَتْرَةٍ مِّنَ الرُّسُلِ أَن تَقُولُوا مَا جَاءَنَا مِن بَشِيرٍ وَلَا نَذِيرٍ...» [10] Al-Ahzab:40 «مَا كَانَ مُحَمَّدٌ أَبَا أَحَدٍ مِنْ رِجَالِكُمْ وَلكِنْ رَسُولَ اللَّهِ وَخَاتَمَ النَّبِيِّينَ» [11] Ar-Ra'd:7 «إِنَّمَا أَنتَ مُنذِرٌ وَلِكُلِّ قَوْمٍ هَادٍ» [12] As-Sajdah:24 «وَجَعَلْنَا مِنْهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنَا لَمَّا صَبَرُوا وَكَانُوا بِآيَاتِنَا يُوقِنُونَ» [13] Fatir:32 «ثُمَّ أَوْرَثْنَا ٱلْكِتَـابَ ٱلَّذِينَ ٱصْطَفَيْنَا مِنْ عِبَادِنَا فَمِنْهُمْ ظَالِمٌ لِّنَفْسِهِۦ وَمِنْهُم مُّقْتَصِدٌ وَمِنْهُمْ سَابِقٌ بالْخَيْرَاتِ بِإِذْنِ ٱللَّهِ ذَلِكَ هُوَ ٱلْفَضْلُ ٱلْكَبِيرُ» [14] al-Waqi'ah:79-80 «لَّا يَمَسُّهُۥٓ إِلَّا ٱلْمُطَهَّرُونَ * تَنزِيلٌ مِّن رَّبِّ ٱلْعَـالَمِينَ» [15] Al-Ma’idah:90 « يَـاأَيُّهَا ٱلَّذِينَ ءَامَنُوا إِنَّمَا ٱلْخَمْرُ وَٱلْمَيْسِرُ وَٱلْأَنصَابُ وَٱلْأَزْلَـامُ رِجْسٌ مِّنْ عَمَلِ ٱلشَّيْطَـانِ فَٱجْتَنِبُوهُ لَعَلَّكُمْ تُفْلِحُونَ» [16] Yunus:35 «... أَفَمَن يَهْدِى إِلَى ٱلْحَقِّ أَحَقُّ أَن يُتَّبَعَ أَمَّن لَّا يَهِدِّى إِلَّا أَن يُهْدَى ...» [17] An-Nisa:59 «يَـاأَيُّهَا ٱلَّذِينَ ءَامَنُوا أَطِيعُوا ٱللَّهَ وَأَطِيعُوا ٱلرَّسُولَ وَأُولِى ٱلْأَمْرِ مِنكُمْ فَإِن تَنَازَعْتُمْ فِى شَىْءٍ فَرُدُّوهُ إِلَى ٱللَّهِ وَٱلرَّسُول ...» [18] An-Nisa:83 «... وَلَوْ رَدُّوهُ إِلَى ٱلرَّسُولِ وَإِلَى أُولِى ٱلْأَمْرِ مِنْهُمْ لَعَلِمَهُ ٱلَّذِينَ يَسْتَنبِطُونَهُۥ مِنْهُمْ ...» [19] Sahih Muslim 2408 a, Sunan al-Tirmidhi 3788. [20] Sunan al-Tirmidhi, Vol. 5, Book 44, Hadith 3205. [21] al-Waqi'ah:79 «لَّا يَمَسُّهُۥٓ إِلَّا ٱلْمُطَهَّرُونَ» [22] Fatir:32 «ثُمَّ أَوْرَثْنَا ٱلْكِتَـابَ ٱلَّذِينَ ٱصْطَفَيْنَا مِنْ عِبَادِنَا فَمِنْهُمْ ظَالِمٌ لِّنَفْسِهِۦ وَمِنْهُم مُّقْتَصِدٌ وَمِنْهُمْ سَابِقٌ بالْخَيْرَاتِ بِإِذْنِ ٱللَّهِ ذَلِكَ هُوَ ٱلْفَضْلُ ٱلْكَبِيرُ» [23] An-Nisa:83 «... وَلَوْ رَدُّوهُ إِلَى ٱلرَّسُولِ وَإِلَى أُولِى ٱلْأَمْرِ مِنْهُمْ لَعَلِمَهُ ٱلَّذِينَ يَسْتَنبِطُونَهُۥ مِنْهُمْ ...»

The claim: The Qur'an is a book that everyone can understand, and all people can understand religious content correctly and clearly by referring directly to it. The alleged evidence: • The Quran was addressed to the people, and the Prophet recited it to ordinary people, and they understood it and embraced Islam. • God introduces the Qur'an as "مبین", which is translated to “clear” (تِلْکَ آیاتُ الْقُرْآنِ وَ کِتابٍ مُبینٍ = These are the verses of the Qur’ān and a clear Book - 27:1) · God says: "We have explained the verses of the Qur'an in detail (كِتَابٌ أُحْكِمَتْ آيَاتُهُ ثُمَّ فُصِّلَتْ مِن لَّدُنْ حَكِيمٍ خَبِيرٍ = [This is] a book the verses of which have been made firm, and elaborated by the One who is All Wise, All Aware -11:1) • In the Qur'an, God has ordered people to contemplate the verses of the Qur'an (أَفَلَا يَتَدَبَّرُونَ ٱلۡقُرۡءَانَ أَمۡ عَلَىٰ قُلُوبٍ أَقۡفَالُهَآ = Will they not contemplate the Quran? Do they have locks on their hearts? - 47:24), so it is understandable by contemplation. • The imams of Ahl al-Bayt have ordered people to present the Ahadith to the Qur'an to distinguish the correct reports from the fake ones so that the traditions that contradict the Qur'an are discarded. If the Qur'an were not understandable to people, it could not be used as a criterion for measuring the validity of hadith. Refutation: · In the Qur'an, God introduced the Prophet as the teacher of the Qur'an. (هُوَ ٱلَّذِي بَعَثَ فِي ٱلۡأُمِّيِّـۧنَ رَسُولࣰا مِّنۡهُمۡ يَتۡلُواْ عَلَيۡهِمۡ ءَايَٰتِهِۦ وَيُزَكِّيهِمۡ وَيُعَلِّمُهُمُ ٱلۡكِتَٰبَ وَٱلۡحِكۡمَةَ وَإِن كَانُواْ مِن قَبۡلُ لَفِي ضَلَٰلࣲ مُّبِينࣲ = It is He who has sent among the unlettered [Arabs] a Messenger from themselves reciting to them His verses and purifying them and ص [i.e., the Qur’ān] and wisdom [i.e., the sunnah] - although they were before in clear error – 62:2) and if everyone could understand the Qur'an, there was no need for sending a teacher. · God says in the Qur'an that the explanation of the Qur'an is the responsibility of God himself (ثم انّ علینا بیانه = Then, it is undertaken by Us to explain it. 75:19) and He did this job through his messenger as it is mentioned in the following verse: (بِٱلۡبَيِّنَٰتِ وَٱلزُّبُرِۗ وَأَنزَلۡنَآ إِلَيۡكَ ٱلذِّكۡرَ لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيۡهِمۡ وَلَعَلَّهُمۡ يَتَفَكَّرُونَ = [We sent them] with clear proofs and written ordinances. And We revealed to you the message [i.e., the Qur’ān] that you may make clear to the people what was sent down to them and that they might give thought. - 44:16) · In addition to Muhkam verses which are clear in terms of their meaning, which we are commanded to contemplate them, the Qur'an also has ambiguous verses (Mutashabih) that contain messages for us, and we should not neglect the wisdom of their revelation, and to understand it, we must refer to a clarification from God or from the divine teacher of the Qur'an [i.e. those firmly rooted in knowledge]. (هُوَ ٱلَّذِيٓ أَنزَلَ عَلَيۡكَ ٱلۡكِتَٰبَ مِنۡهُ ءَايَٰتࣱ مُّحۡكَمَٰتٌ هُنَّ أُمُّ ٱلۡكِتَٰبِ وَأُخَرُ مُتَشَٰبِهَٰتࣱۖ فَأَمَّا ٱلَّذِينَ فِي قُلُوبِهِمۡ زَيۡغࣱ فَيَتَّبِعُونَ مَا تَشَٰبَهَ مِنۡهُ ٱبۡتِغَآءَ ٱلۡفِتۡنَةِ وَٱبۡتِغَآءَ تَأۡوِيلِهِۦۖ وَمَا يَعۡلَمُ تَأۡوِيلَهُۥٓ إِلَّا ٱللَّهُ وَٱلرَّـٰسِخُونَ فِي ٱلۡعِلۡمِ يَقُولُونَ ءَامَنَّا بِهِۦ كُلࣱّ مِّنۡ عِندِ رَبِّنَاۗ وَمَا يَذَّكَّرُ إِلَّآ أُوْلُواْ ٱلۡأَلۡبَٰبِ = It is He Who has revealed the Book to you. Some of its verses are absolutely clear and lucid, and these are the core of the Book. Others are ambiguous. Those in whose hearts there is perversity, always go about the ambiguous part, seeking mischief and seeking to arrive at its meaning arbitrarily, although none knows their true meaning except Allah, and those firmly rooted in knowledge [who] say: 'We believe in it; it is all from our Lord alone.' No one derives true admonition from anything except the men of understanding. - 3:7) · The meaning of all the verses of the Qur'an (both Muhkam and Mutashabih) is clear in the eyes of those who have been given its knowledge. (بَلۡ هُوَ ءَايَٰتُۢ بَيِّنَٰتࣱ فِي صُدُورِ ٱلَّذِينَ أُوتُواْ ٱلۡعِلۡمَۚ وَمَا يَجۡحَدُ بِـَٔايَٰتِنَآ إِلَّا ٱلظَّـٰلِمُونَ = But this ˹Quran˺ is ˹a set of˺ clear revelations ˹preserved˺ in the hearts of those gifted with knowledge. And none denies Our revelations except the ˹stubborn˺ wrongdoers. - 29:49) Not for all people. · The Qur'an has abrogator and abrogated verses as the Quran says: (مَا نَنسَخۡ مِنۡ ءَايَةٍ أَوۡ نُنسِهَا نَأۡتِ بِخَيۡرࣲ مِّنۡهَآ أَوۡ مِثۡلِهَآۗ أَلَمۡ تَعۡلَمۡ أَنَّ ٱللَّهَ عَلَىٰ كُلِّ شَيۡءࣲ قَدِيرٌ = If We ever abrogate a verse or cause it to be forgotten, We replace it with a better or similar one. Do you not know that Allah is Most Capable of everything? - 2:106) and to distinguish between them, it is necessary to refer to the statement of the divine teachers of the Quran. · Although God introduces the Qur'an as an explanation of everything ( وَنَزَّلۡنَا عَلَيۡكَ ٱلۡكِتَٰبَ تِبۡيَٰنࣰا لِّكُلِّ شَيۡءࣲ وَهُدࣰى وَرَحۡمَةࣰ وَبُشۡرَىٰ لِلۡمُسۡلِمِينَ = We have revealed to you the Book as an explanation of all things, a guide, a mercy, and good news for those who ˹fully˺ submit. -16:89) but in the outward of the Qur’an, we cannot find the explanation and detail of all the subjects of our religion, let alone the explanation and detail of all the subjects of all sciences. The explanation of the verses of the Qur'an and the matters of religion is also the responsibility of God Himself ( كِتَابٌ أُحْكِمَتْ آيَاتُهُ ثُمَّ فُصِّلَتْ مِن لَّدُنْ حَكِيمٍ خَبِيرٍ = [This is] a Book whose verses are perfected and then presented in detail from [one who is] Wise and Aware - 11:1). Therefore, people must refer to the statement of God's proof and the inheritors of His knowledge who are given the knowledge. · For the Qur'an to be correctly understood, one should take into account the exceptions from general rulings and principles and bindings and restrictions of absolute statements, and observing such exceptions and bindings is not possible for the general public. · In the hadith of Thaqalain, the beloved Prophet of Islam (PBUH) mentioned that the salvation of the Ummah and their preservation from going astray depends on the people's following the two precious and inseparable things: the Qur'an along with the Prophet's infallible progeny. Clarification: Based on the points mentioned earlier, the Arabic word “مبین”, which is used in several verses (like 27:1) as an attribute of the Qur’an, cannot be interpreted in the sense that all the verses of the Qur'an are clear and obvious and that the whole Qur'an is fully understandable for everyone, but rather according to exegesis books[1] [2], the possible meanings of the attribution of “مبین” to the Qur'an are as follows: 1- The Quran clarifies the distinction between the right (guidance) and the wrong (deviation) 2- The Qur'an reveals many truths 3- The fact that the Qur'an is a miracle is clear and obvious. Conclusion: For a complete and correct understanding of the Qur'an, people need referring to the inheritors of the knowledge of the Qur'an, that are, the Prophet and his infallible Ahl al-Bayt. That doesn’t mean that people should refrain from reciting the Qur’an or contemplating its verses, rather it is highly recommended for them to do so and take lessons from its radiant verses, but with this in mind that their understanding of the Qur’an may be incorrect or incomplete and for them to take it in as their belief they must check it with a specialist in the field of the Qur’an and Hadith (i.e. a well-versed scholar). [1] Atyab al-Bayan fi-Tafseer al-Qur’an, vol.8 p. 3 [2] Ruh al-Ma’aani fi-Tafseer al-Qur’an al’Azim, vol.10 p.152

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: I have to study and go to university in the month of Ramadhan, can I break my fast in order to better concentrate during the exams? Answer: It is obligatory to observe fast and it is not permissible to break it for the said reason. However, it is permissible to go out of the city with the intention of traveling as far as 44 kilometers which is the required distance for a traveler to break his fast. He should observe the qadha of that day after the month of Ramadhan and there is no kaffarah for breaking the fast. One should travel 44 kilometers to break his fast. If the outward and return distances make 44 km, he should break his fast. Remember, the beginning of 8 farsakh (44 km) should be calculated from a point beyond which he will be deemed a traveler, and this point is represented by the last boundary of a city.

Question: What are some of the disapproved acts in prayer? Answer: It is disapproved for one to turn his face a little to the right or left while performing prayers to the extent that he cannot see what is behind his head; and if he can see what is behind his head, his prayer is invalid. It is also disapproved for one to close his eyes, turn them to the right or left, play with his beard and hands, interlocking fingers, spit, look at the writing of the Qur’an or another book, and look at the inscription on a ring. Furthermore, when one is reciting Sūrat al-Ḥamd, the other surah, or dhikr, it is disapproved for him to become silent to hear someone talking. Any act that takes away one’s humility and submissiveness is disapproved. It is disapproved for one to perform prayers when drowsy or needing to urinate or defecate. It is also disapproved for one to perform prayers while wearing tight socks that exert pressure on his feet.

Question: If a person has a lot of doubts in Wudu’, Prayer, Ghusl etc. what should he do? Answer: He should not pay heed to his doubts and keep on considering it as valid (Saheeh).

Question: Can a person offer Salatul Layl before midnight, for example, after Isha prayers? Answer: Yes, he can.

Question: Does performing Friday (jumu'ah) prayer compensate for midday (Dhuhr) prayer or not? Is Friday prayer superior to the midday prayer? Answer: Performing Friday prayer in such a way that all appropriate conditions are fulfilled, according to the shari'ah, is superior to performing Dhuhr (prayer). If the Mukallaf (dutybound Muslim) performs it (Friday prayer) as such, then it (Friday prayer) replaces it (Dhuhr).

Question: If a guest comes after sunset on the night of Eid al-Fitr, is it obligatory on the host? And what if it comes after Maghrib? Answer: The Zakat al-Fitrah of a guest who enters the host’s house after sunset on the night of Eid al-Fitr, if he is not considered the host’s dependant, is not obligatory on the host. And if the guest is considered the host’s dependant, based on obligatory precaution they must observe caution meaning one of the two pays the guest’s Zakat al-Fitrah with the permission of the other. The ruling of the guest entering after Maghrib is the same as that of a guest entering after sunset.

Question: If a person indulges in foreplay without the intention of allowing the semen to be discharged, will his fast become void? Answer: If a fasting person indulges in foreplay without the intention of allowing the semen to be discharged, and also, if he is sure that semen will not be discharged, his fast is in order, even if semen may be discharged unexpectedly. However, if he is unsure about the discharge and it takes place his fast is void.

Question: What is the Islamic ruling in regards to swallowing one's own phlegm? Answer: It is preferable for the fasting person not to swallow phlegm that has reached the mouth as a measure of recommended precaution, although it is permissible for him to swallow it. Similarly, it is permissible for him to swallow the saliva that has gathered in the mouth, even in large quantities.

Question: Some people have asthma and need to use puffers when fasting. What is the ruling on that? Answer: If the spray that comes out of the nozzle enters the respiratory tract and not the passage of food and drink, it does not invalidate fast.

Question: I masturbated in Ramadhan and I did not know that masturbation is haram. How should I go about my previous fasts? Answer: If you knew in the beginning that masturbation is haram and that it invalidates fasting, you should observe qadha and give kaffara. The kaffara is to either feed sixty poor and needy Shia people or fast for sixty days (31 days in a row). If you did not know its ruling and masturbated due to inculpable (innocent) ignorance, your fast is in order and qadha is not necessary.

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

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

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

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

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

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

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

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

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