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What is the perspective of the Holy Quran regarding mourning? First, it must be understood that mourning has a Quranic foundation, and the Holy Quran relates the mourning of the prophets, some of which we will mention: Mourning of Prophet Jacob for Prophet Joseph: When the sons of Jacob took Joseph with them to the desert and threw him into a well, then falsely told their father that Joseph had been devoured by a wolf, Jacob, although he did not fully believe their words and doubted the killing of his son Joseph, cried so much out of separation from him that his eyes became blind.[1] Jacob’s weeping for his son Joseph was so intense that his other sons became distressed and complained to their father. Jacob replied to them: “I express my sorrow and sadness to Allah and complain to Him, and I know things that you do not know.” [2] Zamakhshari, a great Sunni scholar, narrates: The Messenger of Allah (SAW) asked Gabriel about the duration of Jacob’s weeping, and Gabriel answered that Jacob had been crying for seventy years. When the Prophet asked about the reward for this mourning, Gabriel replied that its reward equals that of one hundred martyrs.[3] Honoring the Symbols of Allah, a Sign of Piety: Allah Almighty says in the Holy Quran: "Whoever honors the symbols of Allah, it is a reflection of their piety". [4] Regarding the definition of the symbols of Allah (Ashā’ir Allāh), Shia and Sunni scholars have offered various explanations, some of which are as follows: Ibn Manzur in the book "Lisan al-Arab" quotes Zujaj as saying that the meaning of "Shawa'ir Allah" (the rituals of God) refers to all acts of worship that Allah has designated as signs and symbols of devotion; that is, things like the standing place in Hajj, the Sa'i (running) between Safa and Marwah, and the sacrifice. They are called "Shawa'ir" because anything that serves as a sign of worship is called a "Sha'irah." So anything that is a symbol or sign of worship is therefore called "Shawa'ir." [5] Also, the late Allama Tabataba’i described the symbols of Allah as “signs that guide a person toward Allah and are not limited to Safa and Marwa (rituals); therefore, any sign that reminds a person of Allah, honoring it leads to Allah-consciousness and includes all such signs.” [6] According to the definitions offered by Shia and Sunni scholars, one prominent example of the symbols of Allah is mourning the calamities of Allah’s saints, because the root of this mourning is love for Allah’s saints, which reminds humans of Allah. Therefore, honoring these mourning gatherings is counted among honoring the symbols of Allah. Mourning the Tragedies of the Prophet’s Family (Ahl al-Bayt) as an Example of Affection (Mawaddah): When the companions of the Messenger of Allah (PBUH) came to him and asked what reward he wanted for all the effort he had made in guiding them, Allah addressed the Prophet (PBUH) saying: “Say, I ask no reward except love for my near relatives” (Qurba, meaning the Ahl al-Bayt). [7] Love and friendship have signs, the least of which is that we rejoice in their happiness and mourn with them in their sadness. Imam Reza (AS) also advised Shibib’s son: “If you wish to be seated with us in Paradise, be sorrowful in our sadness, joyful in our happiness, and accept our guardianship; for if someone loves a stone, he will be resurrected with it on the Day of Judgment.” [8] Conclusion By a comprehensive look at the verses of the Holy Quran and authentic narrations, it becomes clear that mourning is not only lawful and divinely approved, but it is also a profound manifestation of love for the saints and a symbol of loyalty to divine guardianship. The mourning of Jacob for Joseph, honoring Allah's symbols, and the Quran’s recommendation of love for the Ahl al-Bayt all clearly testify to the high status of mourning in the Quranic epistemology. These symbols transcend individual emotions and form a spiritual connection with faith, piety, and adherence to guardianship. Mourning is not silent grief but a profound hymn of love, knowledge, and reverence for truth—a truth that guides humanity to fountains of light and guidance. Therefore, holding mourning ceremonies for the calamities of Allah’s saints is not only a sign of grief but also an expression of divine piety, awareness of guardianship, and continuation of the path of heavenly guidance. [1] . Yusuf: 12-18. [2] . Yusuf: 85-86. [3] . Al-Kashshaf ‘An Haqa’iq Ghawamid at-Tanzil: Zamakhshari, Vol. 2, p. 497. [4] . Hajj: 32. «ذَٰلِكَ وَمَنْ يُعَظِّمْ شَعَائِرَ اللَّهِ فَإِنَّهَا مِنْ تَقْوَى الْقُلُوبِ» [5] . Lisān al-ʿArab, Ibn Manẓūr, Vol. 4, p. 414. [6] . Al-Mizan fi Tafsir al-Quran: Allama Tabataba’i, Vol. 14, p. 373. [7] . Shura: 23. «قُلْ لَا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلَّا الْمَوَدَّةَ فِي الْقُرْبَىٰ» [8] . Bihar al-Anwar: Al-Allama al-Majlisi, Vol. 44, p. 286.

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

How does the story of the Mubahala refer to Imam Ali's successorship after Rasulullah (s.a.w.s)? The story is pretty straightforward! when Rasulullah (s.a.w.s) went for the Mubahala, he was accompanied by 4 others: Lady Fatima (s.a), Imam Ali (a.s), and their two sons al-Hassan (a.s) and al-Hussain (a.s)[1]. Seeing Rasulullah (s.a.w.s) in that state, the Christians realized he was earnest. One of them said, “he’s sitting on his knees for Mubahala like the prophets”[2] trembled in fear and accepted to sign a peace pact with Muslims[3]. What makes the story of Mubahala even more interesting is they asked Rasulullah (s.a.w.s) why he had come with only his family. He answered because Allah (s.w.t) had instructed me to do so, referring to ayah 61 of Sura Aali Imran. The verse doesn't explicitly refer to Ahlulbayt (a.s) and devises a unique way to point to them. However, the phrase used for Ali (a.s) stands out. He is called the "nafs", signifying his similarity to Rasulullah (s.a.w.s) and elevating his status to be equal to Rasulullah (s.a.w.s). This argument is also echoed by Imam al-Hassan (a.s) in his letter to Mu’awiyah[4] and emphasized by Imam ar-Ridha (a.s) in his response to Ma’moun, highlighting the utmost closeness of Ali (a.s) to the position of Rasulullah (s.a.w.s) as his most important virtue. Finally, it is evident that Ali (a.s) holds the closest position to Prophet Muhammad (s.a.w.s) in terms of status and position, making him the most fitting person to succeed the prophet (s.a.w.s) and be designated as the leader of the Islamic nation. [1] Sayyed ibn Tawous, Sa’d as-Su’oud, p.90 [2] Ibn Shahr Ashoub, al-Manaqib, vol. 3, p.369 [3] Majlisi, Hayat al-Quloub, vol. 4, p.1305 [4] Shaykh at-Tousi, Amali, p. 563

How does the Quran signifies Immaculate Ahlulbayt (a.s) in narrating the event of Mubahala? In the event of Mubahala, there were 4 persons with Rasulullah (s.a.w.s): Imam Ali (a.s), Lady Fatima (s.a), Imam Hassan (a.s) and Imam Hussain (a.s). verse 61 of Surat "Aali Imran" Allah (s.w.t) refers to three groups to be present in Mubahala: 1. "[O]ur sons" -> which refers to Imam al-Hassan (a.s) and Imam al-Hussain (a.s) 2. "[O]ur women" -> which refers to Lady Fatima (s.a) 3. "[O]urselves" -> which refers to Imam Ali (a.s) Allama al-Majlisi claims that the narrations that prove the verse is about “Ahl al-Kisa” are Mutawatir[1] Al-Zamakhshari, a prominent Sunni scholar, considered this verse to be the strongest proof of the virtue of “Ahl al-Kisa”[2]. At-Tabarsi considers the verse as a sign of Lady Fatima’s superiority over all ladies in the world[3]. [1] Al-Majlisi, Haq al-Yaqin, vol. 1, p. 67 [2] Al-Zamakhshari, al-Kashshaf 1415 A.H, vol. 1, p. 370 [3] At-Tabarsi, Majma’ al-Bayan, vol. 2, p. 746

What is the story of the Mubahala? SUMMARY: The Mubahala was a solemn challenge issued by Prophet Muhammad (s.a.w.s) to Christian leaders from Najran to resolve a theological dispute. To emphasize the gravity of the situation, Muhammad (s.a.w.s) was accompanied by his closest family: his daughter Fatima (s.a), her husband Ali (a.s), and their two young sons, al-Hasan and al-Hussain (a.s), known collectively as Ahl al-Kisa. Upon witnessing this powerful display of faith and family, the Christian delegation backed down from the challenge, recognizing the immense spiritual authority and purity embodied by Muhammad (s.a.w.s) and his family (a.s). This event is considered a pivotal moment in Islamic history, affirming the truth of Islam and the special status of the Prophet's household. THE FULL STORY The event is said to have happened after the battle of Tabouk in the 9th year after Hijra. The Najran delegation was accompanied by "Abu Harith ibn Alqamah", the Archbishop of Najran, who traveled to Medina following Rasulullah's (s.a.w.s) letter claiming to be a prophet of God and inviting them to Islam. It's said before starting their journey, first, they had a scientific debate among themselves about the issue of whether Muhammad (s.a.w.s) was a prophet or not. When they went through some of their ancient Christian scriptures they realized there was a truth in Muhammad's (s.a.w.s) claim, so they sought to visit the prophet and talk with him. According to Muhammad's (s.a.w.s) order, the delegation stayed in Medina for 3 days before having any official discussion with him. That was a good opportunity to observe Muhammad's (s.a.w.s) actions and attitude. The more they observed, the clearer it became that a prophet of God was before them. Finally, the official meeting was held and the delegation started asking questions. Their very first question was about Prophet Isa (Jesus Christ). Prophet Muhammad (s.a.w.s) asserted that he was no one but a humble servant and a prophet of God (s.w.t), and to prove his words, he referred to this Quranic verse: Although Muhammad's argument seemed convincing, they adamantly insisted upon their position of Jesus being the son of God. Therefore, by Allah's order, Muhammad (s.a.w.s) invited them to Mubahala [the Quran 3:61]. A date was set and each party agreed to bring their companions for the ceremony as it was part of the custom. On the promised day, the delegation had brought all their men in the belief that their large numbers would attract God's favor. On the other hand, Prophet Muhammad (s.a.w.s) arrived with only a handful of his family members: his beloved daughter Lady Fatima (s.a), his cousin and son-in-law Ali (a.s), and his two lovely grandsons al-Hassan and al-Hussain (a.s). Upon seeing this, the heads of the delegation rushed to the presence of the prophet and asked, "Are you going to take part in Mubahala with only these people?!" The prophet replied, "Yes, they're the closest individuals to Allah after me." He remained steadfast in his belief. One of them said, "I see faces that, if they raise their hands in prayer, they can move mountains!" It is said that the signs of divine retribution appeared as well, so the delegation shivered in fear of the punishment and agreed to compromise.

Why has the name of Ahlul Bayt (AS) not been mentioned in the Quran? This question of why the name of Ahlul Bayt (AS) is not mentioned in the Quran was asked to Imam Sadiq (AS). The Imam (AS) replied: In the Quran, Allah (SW) has expressed generalities, and the elaboration of details is the responsibility of the Prophet of Allah (SW). Therefore, that Hajj is in the Quran, but its rules are expressed by the Prophet of Allah (SW). Prayer is mentioned in the Quran, but how many units should be performed is detailed by the Prophet of Allah (SW). Zakat is mentioned in the Quran, but its amount is determined by the Prophet of Allah (SW). The same applies to Imamate: the principle is mentioned in the Quran, but its delineation is performed by the Prophet of Allah (SW).[1] Imam Baqir (AS) said: Islam is founded on five things: prayer, zakat, fasting, Hajj, and Wilayah.[2] All generalities and principles of religion are in the Quran, but their explanation and commentary do not exist in the word of Allah. It must also be noted that in the Quran, there are instances where instead of the individual's name, their attributes are mentioned, such as: "The one who had knowledge from the Book said."[3] The same basis and method have been applied to the issue of Imamate because the Imamate is mentioned in the Quran,[4] but the exemplifications and names of the Imams are described by attributes. Just as the Quran states: "Your guardian is only Allah, His Apostle, and the faithful who maintain the prayer and give the zakat while bowing down."[5] Not only Shia scholars but also many Sunni scholars and interpreters like 'Adud al-Din Iji have stated that the verse was revealed about Ali ibn Abi Talib (AS).[6] Also, Allah elsewhere states: "O you who have faith, obey Allah and obey the Apostle and those vested with authority among you."[7] and the narrations explicitly state that the "Ulu'l-amr" in the verse refers to the Twelve Imams (AS).[8] Elsewhere, Allah says: "O you who have faith! Be wary of Allah, and be with the truthful."[9] Some Sunni scholars like Ganji and Hakim Haskani have stated that this verse was revealed in the description of Ali (AS).[10] In narrations, the meaning of Ahlul Bayt in the verse "Indeed, Allah desires to repel all impurity from you, O people of the household, and purify you with a thorough purification"[11] has been stated to refer to the infallible Imams.[12] Interestingly, according to some narrations, the term "Ali" in two verses: "And it is sublime and wise with Us in the Mother Book."[13] and "And We gave them a worthy and lofty repute."[14] has been interpreted as referring to Imam Ali (AS).[15] Another point to realize is that the Quran's method is not to mention details and the names of all individuals, just as out of all the divine prophets, only a few are mentioned by name in the Quran. In summary, despite the specification and identification of the Imam after the Prophet in the Quran in a way that removes any doubt or uncertainty, there was no need to mention their names in the Quran. The Quran's method of presentation is to express generalities, and Allah has left the expression of details and their interpretation to His prophet." [1] . Al-Kafi : Al-Sheikh Al-Kulayni, Vol: 1, Pp: 287, 286. [2] . Ibid, Volume: 2, p:18. [3] . An-Naml: 40 «قَالَ الَّذِي عِنْدَهُ عِلْمٌ مِنَ الْكِتَابِ» [4] . In some verses such as: «و جعلناهم ائمة یهدون بامرنا» (Al- Anbia: 73) or «إنِّى جَاعِلُكَ لِلنَّاسِ إمَاماً» (Al-Baqarah: 124). [5] . Al-Ma'idah: 55 «إِنَّمَا وَلِيُّكُمُ اللَّهُ وَرَسُولُهُ وَالَّذِينَ آمَنُوا الَّذِينَ يُقِيمُونَ الصَّلَاةَ وَيُؤْتُونَ الزَّكَاةَ وَهُمْ رَاكِعُونَ» [6] . Jami' al-Bayan fi Tafsir al-Qur'an: Al-Iji, Muhammad ibn Abd al-Rahman, Vol: 1, p: 477. [7] . An-Nisa: 59 «يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الْأَمْرِ» [8] . Khazaz Razi, Kifayat al-Athar, Pp: 53-55/ Saduq, Kamal al-Din, Vol: 1, Pp: 254-253. [9] . At-Tawbah: 119 «يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَكُونُوا مَعَ الصَّادِقِينَ » [10] . Kifayat al-Talib fi Manaqib Ali ibn Abi Talib: Al-Ganji al-Shafi'i, Muhammad ibn Yusuf, Vol: 1, p: 236/ Shawahid al-Tanzeel li-Qawa'id al-Tafdil: Al-Hakim al-Haskani, Vol: 1, p: 341. [11] . Al-Ahzab: 33 «إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا » [12] . For more information, refer to the question: Who are the “Ahlulbayt” in the verse " إِنَّما يُريدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَ يُطَهِّرَكُمْ تَطْهيراً"? [13] . Az-Zukhruf: 4 «وَإِنَّهُ فِي أُمِّ الْكِتَابِ لَدَيْنَا لَعَلِيٌّ حَكِيمٌ» [14] . Al-Maryam: 50 «وَجَعَلْنَا لَهُمْ لِسَانَ صِدْقٍ عَلِيًّا» [15] . Al-Burhan fi Tafsir al-Qur'an: Al-Bahrani, Sayyid Hashim, Vol: 4, P: 845 / Ibid: Vol: 3, P:717