Questions & Answers

Question 1:Why should an apostate be killed? How is this consistent with the Quranic verse which says, "There is no compulsion in religion"? Isn't a person free in choosing his religion?

Answer 1: If an apostate expresses his apostasy, he will be sentenced to death. In case, he does not express or announce it openly, he will not get such a punishment. In fact, by expressing his apostasy, the apostate has waged a war against the religion, God and His prophet. He should therefore be killed. We believe the religion of Islam is based on logic, wisdom and rationality. There is no way one can use his sound intellect yet he denies the religion of Islam which is the most perfect and comprehensive of divine religions. It incorporates all pre-revealed divine religions with more perfect laws and codes of practice. Moreover, freedom does not mean going against such a religion whose aim is to bring prosperity for humanity. Perhaps, an apostate, by his act, may cause others to deviate from the right path. For this reason, he should be killed. Finally, an apostate is like a fierce and ferocious animal that has to be annihilated. In addition, you should understand that the very law will have its impact on the people who may, out of their carnal desires, want to stand against this divine religion.

Question 2: It has been stated in a hadith (tradition) that whoever dies while he does not know the Imam of his time, has died an ignorant death. What does "know" mean here? What kind of identification is it?  Provide me a detailed answer, if possible.

Answer 2: It means believing in the Imamat (leadership) of the Imam of Time and accepting him as a hojjat (proof). In other words, in all times there is a perfect man who serves as a mediator between God and His creatures. He is the divine proof in whom men should believe.

Question 3: Is the heaven (paradise) for Muslims only? If the answer is in the positive, what will happen to the followers of other religions? Also, is there any difference among the Islamic sects and denominations?  Please provide reference from the Holy Quran.

Answer 3: It is inferred from Quranic verses that paradise is for the believing Muslim men and women. There is no room therein for unbelievers. As for the followers of other Islamic sects, it depends on the degree of their pertinacity, commitment and weakness. For more details, see books written by Shia scholars on "Hereafter". May Allah grant you success.

Question 4: Kindly, explain the philosophy of ghusl (ritual bathing/major ablution).

Answer 4: We cannot explain exactly the rationale behind such issues but we know that some form of uncleanness and impurity comes into being somehow within the body of the person upon whom ghusl has become obligatory. The impurity is removed with ghusl and ritual cleanness is restored. You know that one who performs major ablution should make niyat of seeking nearness (qurbat) to God.  The ablution is not a mere washing; it has to be combined with niyat. The firmer and purer the intention, the more the internal brightness.  

Question 5: Why are some of the lunar months called "haram" months? Why is the blood money (diyah) doubled in this month?

Answer 5: In pre-Islamic days many tribes banned war in Mecca as a place where conflict was “haram” (forbidden) and four months of the year were also set aside as haram months when all conflict and battles between them were suspended. Prophet Mohammad (pbuh) continued these conventions and sanctified them. Diyah increases in this month to 1/3 because these months are considered as noble by Islam also.  

Question 6: Given that you are a lecturer in the Islamic seminary, I would like to know your idea about how a person can achieve spiritual perfection. How is it possible and what methods one should follow?

Answer 6: I ask you to pray to God for me to grant me perfection also but Almighty God says "And that man hath only that for which he maketh effort." {Al-Najm:39} Of course, this is a divine tradition which means that a man cannot gain perfection unless he strives for it. In addition, one must seek divine assistance and be submissive to God. He should also resort to the prophets and the infallibles for help. They can help with God's permission.

Question 7: Is istikhara by Quran valid and binding? If the answer to an istikhara comes out as bad, is it permissible to go against it.

Answer 6: According to some traditions, istikhara by Quran has also been reported but it is not known whether or not he who makes an istikhara understands the Quranic verses correctly. For this reason, one should refer to a learned and well-informed person for istikhara. Do not violate the istikhara unless you change the situation.

Question 8: Most modern washing machines automatically cycle through various operations until the clothes are completely washed, rinsed, and partially dried. Do they make najis things ritually pure?  If they do not become taher, what about the drum? Does it become najis and is it necessary to rinse it?

Answer 8: If the washing machine is attached to a city water pipe line and water reaches the entire clothes at least once, the clothes become taher (ritually pure).

Question 10: Several drops of semen come out of me after passing urine, do I have to perform ghusl for prayer and fast each time the semen gets released?

Answer 10: If you are certain that the emission is semen, you should perform ghusl. Likewise, if you want to observe fast in the month of Ramadhan or make up the missed fasts, you must make ghusl before morning Adhan (or dawn). If you fail to make ghusl for anyone reason, you should perform Taymmum in lieu of ghusl.

Question 11: I have missed many prayers but I do not know their exact order. Do I have to take care of the order of the prayers? I mean, is it to necessary to offer them as they were missed?

Answer 11: If you know the sequence and order of the missed prayers, it is recommended that you offer them in the same manner that they were missed but if you do not know the order, you can make them up in any manner you can.

Question 12:  Does a cloned individual have soul?

Answer 12: Apparently, as stated by those making such allegations, the cloned individual has all the aspects and features of a human being; it has soul also.

Question 13: If a woman has a wet dream while she is in her menses, which ghusl is she supposed to perform first?

Answer 13: She can perform one ghusl with the niyat (intention) of both of the two ghusls. If she wants to perform two ghusls separately, it does not make a difference as to which ghusl she performs first?

Question 14: We have deposited our money in a mortgage bank and now the bank is going to give us a house loan but at present we cannot buy a house. The question is that, can we sell the loan to another person for the current price? Is the interest (mark up) given by the bank halal?

Answer 14: According to Islamic law, it is permissible for you to give your right of taking loan to another person and take money in exchange for it.

Question 15: I have a question about the version of "Basāer Al-Darajāt" which was mentioned by Allamah Majlisi in his book Behār al-Anwār? Was it a reliable and authentic book? Given the anonymous identity of Ahmad bin Muhammad bin Yahya al-Attar, are the transmitted narrations in the book authentic?

Answer 15: "Basāer Al-Darajāt" was written on the virtues and excellence of the Holy Prophet's household (peace be upon him and his progeny). The great and highly regarded author of the book, late Sheikh-ul Qommiyeen Muhammad bin Hasan bin Farrrukh Al-Saffar, is one of the companions of Imam Hasan Askari (a.s.). The book is recognized as one of the reliable books. Many a number of great scholars such as Kulayni have relied on it. Sheikh Tusi and Najashi have transmitted all of Muhammad bin Hasan bin Farrukh's books through Muhammad bin Al-Hasan bin Al-Walid except for Basāer Al-Darajāt which they have transmitted through Ahmad bin Muhammad bin Yahya (Al-Attar). He is one of the scholars from whom Sheikh Saduq has narrated many a great number of traditions. Allamah Majlisi has relied on him. Shahid Thani and Sheikh Bahai have considered him as reliable. However, the criterion is that Ahmad bin Muhammad bin Yahya Al-Attar is one of the prominent and renowned scholars with no reproof about him. This much that he has not been reproved by any scholars is sufficient for us to accept him as a reliable person. May Allah grant you success.

Question 16: Is it permissible not to follow a specific Mujtahid?  In fact, I want to study the rulings of different Mujtahids and follow the ones which are relatively logical?  For instance, I check the fatwas (verdicts) of the six jurists introduced by the Islamic Seminary of Qom and then I will accept one of them as my Mujtahid and act upon his rulings; is it acceptable?

Answer 16: It is permissible to follow different Mujtahids at the same, if they are equally learned and equally qualified but if you consider one of them as the most learned of all, it is mandatory to follow him.

Question 17: I was born in one of the villages of Esfahan province but I have been living in Tehran for the past many years. I had made a vow (nazr) that I would slaughter a sheep in front of a mourning procession in my village, if my wish were granted. Praise belongs to Allah, now my wish has been granted but unfortunately, for some reason, I cannot return to my birthplace to carry out the nazr. Can I give the money to a charity organization here on the day of Ashura? Does it relieve me of my duty?

Answer 17: If it had been only a niyat (intention) and the nazr had not been made according to Islamic Shariah, you can act in the same manner that you have stated in your message, or else you can ignore it. If you had made your nazr according to Shariah law (for instance, you had read the formula of Nazr in Arabic or in your own language), you must carry out the nazr in your birthplace in the same manner that you had decided in the first place. May Allah grant you success.

Question 18: In answer to the question whether or not complete paw-broking (al-rahn or real security) and leasing are allowed, many have prohibited full pawn-broking. They say that the contract should be based on a lease with the condition of a loan. Since the individuals do not really intend to give a loan and they resort to such a contract only to get rid of riba (interest) with neither of them meaning to take a loan and give it while the contract is concluded under the title "lease" or "compromise" while both sides allow each other to use the property for a fixed period of time (for example, A (owner of the real estate) allows B (the other person) to use the benefit and he (b) also allows the other side (a) to use his property), is there any religious prohibition in such a contract?

Answer 18: Intention is required in all contracts, the conditions in them and in all the specific features involved, otherwise they (contracts) would not be valid.

As per your explanation, there is no binding condition in ebaha (permission to use a property) to make adherence obligatory because the person who gives such a permission can prevent the other side from using his property at anytime he wants whereas in a lease (ejarah) contract, the two sides seek to transfer the ownership of the property to the other side in such a manner that it is binding for both sides.

Ebaha has no meaning with respect to the properties which remain intact but whose benefits are used and it is also problematic about money.

Ebaha vis-à-vis transferring the ownership of the property in a loan form is problematic as it involves interest but if they make musaleha (compromise) in which the house owner uses the money in exchange for the house with both sides consenting to it, apparently it would be valid and there would be no objection to it.

Question 19: If a person’s nose starts bleeding amid prayer, should he carry on his prayer or discontinue it?

Answer 19: If it is possible for him to rinse his body or clothe during prayer in such a way that the form of the prayer and posture of the person are not changed, he should remove the impurity amid the prayer.  If the blood is bigger than a 2 Rial coin and rinsing would lead to disruption of the prayer, he should break the prayer and repeat it after he has made his body and clothe ritually pure.

Question 20: If a person enters the state of Janabah during the early hours of night in the month of Ramadhan and he goes to bed with the intention that he will wake up and perform the ritual bathing before dawn but he remains asleep and wakes up after Adhan, what is he supposed to do?

Answer 20: If a person is in Janabat during a night in Ramadhan and knows that if he goes to sleep he will not wake up till Fajr, he should not sleep before Ghusl and if he sleeps before Ghusl and does not wake up till Fajr, his fast is void , and qadha and Kaffarah become obligatory on him.

If a person in Janabat in the night of Ramadhan feels certain that if he goes to sleep he will wake up before the time of Fajr prayers, and is determined to do Ghusl upon waking up, and oversleeps with that determination till the time of Fajr prayer, his fast will be in order.  And the same rule applies to a person who, though not absolutely certain, is hopeful about waking up before the time of Fajr prayers.

Question 21: I request you humbly to send me a zikr (praise word) or a supplication for me to read so that my wish may be granted.

Answer 21: Place your hand on your chest upon offering the morning prayer and recite “ya fattah”(یا فتاح)  seventy times and also read the following dua:

"لاحول و لاقوة الا بالله، توکلت علی الحی الذی لایموت و الحمدلله الذی لم یتخذ ولدا ولم یکن له شریک فی الملک ولم یکن له ولی من الذل و کبره تکبیرا".

(La havla wa laa quwata illa billah, tavakkaltu ‘alal-hayyil lazi la yamutu wal hamdu lillah al-lazi lam yattakhiz waladan wa lam yakullahu sharikun fil mulk wa lam yakullahu waliun menazzull-e wa kabbirhu takbira)

Question 22: I have saved a sum of 700000 Tumans since last year. I have nothing else in my life other than this amount of money. I have not married; do I have to pay khums on the money? What if I want to use the money to purchase dowry and jewelry?

Answer 22: If you need to use the money to purchase dowry, khums is not payable on it.

Question 23: When a textual ordinance (nas) contradicts expediency (maslaha), which one precedes the other? Which one goes first, the ordinance or the expediency? Is expediency preferable in this circumstance?

Answer 23: This interpretation seems to be artificial as it does not render a clear-cut meaning for conflict between textual ordinance and expedience because conflict means contradiction of two arguments in the legislative (theoretical) level whereas the said criterion does not exist in the given presumption. Certainly, if expediency is based on observing a binding injunction, then it has to be discussed theoretically that where a textual ordinance and expediency cannot be observed together while both of them are contradicting each other, which one precedes the other? Obviously, the more important of the two has to be taken into consideration and fulfilled.

This question requires a lengthy answer. Should you like to learn more, you can refer to demonstrative books in this regard. May Allah grant you success.

Question 24: What is your opinion about the people including some mystics who offer their prayers in the direction of the Imams’ tombs? Is it not shirk (polytheistic)?

Answer 24: Qibla of all Muslims including Islamic scholars and mystics is the holy Ka’bah; Prayer offered in any other direction is void and if one intentionally offers his prayer in a wrong direction, it is considered innovation and it is absolutely forbidden.

Question 25: I express my heartfelt condolences on the sad demise of your great father. The question I want to ask is: what is the rational argument behind the prophetic mission of the prophets?

Answer 25: Thank you for your sympathy and sincere message. May Allah grant you success. The main reason for the necessity of the prophetic mission of the prophets is the principle of grace (qaeda-e lotf). This principle means that graciousness is necessary and obligatory upon God. Rationally, God cannot deny human beings guidance and prosperity. He must send down a religion or a Shari’ah through a prophet. The same rational argument applies to Imamat. This topic is dealt with at length by books relating ideological subjects. Please refer.

Question 26: I extend my sincere condolences on the sad demise of Grand Ayatollah Fazel Lankarani. May his soul rest in peace and may God bless him – insha Allah.  Kindly, reply to the following question, if possible.

When doing ghusl, is it necessary to pull one’s hands over the body?

Answer 26: No, it is not necessary to rub the body or pull the hands over it. If water reaches the body, it is sufficient.

Question 27: What is the Shariah law concerning the ruling of a Mujtahid that permits an act and the ruling of another Mujtahid that prohibits it? For instance, some scholars consider clapping in the gatherings held for the Infallible Imams (a.s.) as permissible whereas others do not allow it.

Answer 27: Every individual should act according to the verdict of his own Marja’. If two Mujtahids are equally learned and they hold different views, you are free to follow either of them.

Question 28: Is it permissible for a pilgrim to perform tawaf from the second floor of the Sacred Mosque (Masjidul Haram)?

Answer 28: According to my late father, it is not permissible for those who can perform tawaf from in between the wall of Ka’bah and maqam-e (station of) Ibrahim to perform tawaf from the second floor but those who are unable to perform tawaf from the said area such as the aged or handicapped pilgrims who are carried on wheel-chairs and the government does not allow them to be moved from nearby the wall of the Ka’bah, they can perform tawaf from the second floor without having to take a deputy.

Question 29: I had asked a question about the People of the Book (Christian and Jews) and you said that they are taher (ritually pure). Does the said verdict include the entire European society?

Answer 29: If a person says that he is from the people of the Book and there is no indication of him being a polytheist, he is treated as ritually clean. The distortions in their teachings do not harm their purity, if they do not lead them to setting up a partner for God.

Question 30: Is it permissible to perform half of ghusl in tartibi (sequential) manner and the other half in an irtimasi manner? For example, he immerses his head in the water and then washes the right and left sides of his body sequentially because, by doing so, he becomes certain that water has reached all parts of his head.

Answer 30: The ghusl done in this manner is valid and there is no problem in it.

Question 31: The wall of my house has become najis (impure). Can I make it clean by simply removing the impurity and pouring kurr water once on the najis part of the wall? Would it be sufficient?

Answer 31: The wall becomes clean in the said case.

Question 32:Can the books and paper which contain holy names or verses of the Holy Quran be recycled?

Answer 32: If the paper and books which contain holy names are ground by something like a paper grinder, there would be no problem.

Question 33:Why do they write the real name of the last Imam, the Imam of Time (a.s.) in the form of disjointed letters as م ح م د))? What is the reason for it?

Answer 33: There is a difference of opinion among jurisprudents as to whether it is permissible to use the same name of the Holy Prophet (pbuh) with the intention of using the Imam's name. The jurists are divided into several groups in this respect. Some jurists like Sheikh Saduq, late Allamah Majlisi, Muhaddith Noori and Mohaqiq Damad believed in absolute impermissibility. The author of the book "Shar'at al-Tasmiyah" has claimed consensus with regard the impermissibility of using the name.

Some jurists including late Sheikh Hurr Ameli, the author of Wasail Al-Shia, late Fayz Kashani and Sheikh Bahai have stated that the prohibition with respect to using the name means only undesirable (makrooh).

A third group says that in the situation of taqiyah (dissimulation), whether it is observed for guarding oneself against dangers or guarding the Imam, it is forbidden to mention his real name but when a person is not in the state of taqiyah, there would be no objection to mentioning the name. A fourth group believes that the impermissibility of using the name is particular to the period of minor occultation.  Thus, those who consider mentioning the Imam's real name as "forbidden" use the disjointed letters to make a reference to the Imam (a.s.). It is necessary to mention that the existing difference among the scholars stems from the various narrations reported from the infallible Imams (a.s.).  These narrations are classed into four groups:

A) Narrations indicating the forbiddenness of mentioning the name in an absolute manner. Imam Hadi (a.s.) said, (لایحل لکم ذکره باسمه) which means that it is not permissible for you to talk about the using his name.  Also, Imam Ja'far Sadiq (a.s.) said, (لایسمیه باسمه الا کافر) {No one utters his name except a disbeliever}. Usool-e Kafi, Vol.1 page 333

B) Narrations stating the prohibition of using the Imam's name until his reappearance.  Abdul Azim Hasani reports from Imam Hadi (a.s.) that he said:

لایحل ذکره باسمه حتی یخرج، فیملأ الارض قسطا و عدلا کما ملئت ظلما و جورا

{It is not permissible to mention his name until he becomes manifest and fills the world with justice in the same way that it has been filled with iniquity and injustice."}

C) There are narrations which state that the prohibition of using the name is related to the situation of fear and dissimulation. In Behar al-Anwar Vol. 51 page 31, Abu Khalid Kabuli, one of the companions Imam Sajjad (a.s.) narrates that following the demise of Hazrat Sajjad, Imam Baqir (a.s.) was asked to mention the name of Hazrat Mahdi (a.s.). Then the Imam said: You asked me for something that if Bani Fatema knew him, they would try to cut him into pieces.

D) The fourth group of narrations is those narrations which imply permissibility of using the Imam's holy name. Sheikh Saduq narrates from Muhammad bin Ibrahim who reports that Imam Hasan Askari (a.s.) sent a headless sheep to some known individuals and said: This is the aqiqa (slaughtered sheep) of my son, Muhammad.  

The narrations concerning taqiya are weak because, we know that the name of the Imam had been already declared by Prophet Muhammad (pbuh). What we can say here is that the prohibition of using his name is linked to more dignifying and revering the Imam (a.s.) because importance was to be attached to other titles of the Imam such as Hojjah, Qaim and Imam of Time. It was to encourage people to get acquainted with the reality of these titles. It would be effective in strengthening their beliefs and adherence to their faith. That is why, when Imam Hadi (a.s.) was asked what name they could use, if they were not allowed to use the Imam's real name, he said, قولوا الحجة من آل محمد صلوات الله علیه{Say, Hojjah of the Household of Muhammad peace be upon him}.

This question requires a detailed answer. Should you like to find details, you can refer to Behar al-Anwar or Usol-e Kafi in the addresses given above.  May Allah grant you success.

Question 34:How did the marriage of Adam and Eve's children take place? Did their children commit incest or their marriage took place in a different way?

Answer 34: We cannot give a precise and clear-cut answer to this question. The Holy Quran says in the first verse of chapter al-Nisa, O people! Fear your Lord Who created you from a single soul and made its mate from within it, and from that pair spread many men and women and fear Allah in Whose name you ask for (your rights) and pay attention to the ties of relationship." Some mufassereen (exponents) of the Holy Quran use the verse "and from that pair spread many men and women" to conclude that the Adam's offspring and the existing human generation are from Adam and Eve. They say that no third individual were involved in the spread of their generation, otherwise, the verse would have been "and from that pair and other being spread many men and women". They therefore say that marriage between brothers and sisters took place among Adam's children because it was permitted in the Shari'ah of Adam (peace be upon him) as opposed to those that came afterwards. Rationally, there is no objection to such a marriage, if it had been permissible at a time. If someone says that marriage between brothers and sister had been forbidden even in other religions, the answer is this that the existence of such a commandment does not necessarily mean that injunction had been eternal and permanent because it is legislative (tashri'ei) and changeable. There would be no objection to the marriage between brothers and sisters, if it had been out of necessity in a particular part of the history of human generation. As understood from the narratives, haram things become halal for necessity.  

According to some narrations in Behar al-Anwar (Vol.11 pg. 233), marriage between brothers and sisters had been forbidden in all Shariah and divine books. They say that Adam and Eve had as many as seventy sons and daughters. When Cain (Qabil) killed Habil (Abel), Adam cried in grief. Thereupon, God granted him a male human being without a female partner. He was called "Hebatullah" and then a horri was sent down and was called Barakah. Adam was ordered to marry the hori to Seth. Also, another hori was sent down and she was married to Adam's another son called Yafeth. God granted Seth a son and Yafeth a daughter who were married to each other. The prophets and messengers' offspring are from this couple.

There is a set of other narrations from which it is understood that God granted Adam a male and a female child with Eve's each delivery. The male child married the female child and it is stated in the traditions that the prohibition of marriage between brothers and sisters was not permanent. Although Eve was created from Adam's ribs, she was made halal for him. (Allamah Baqir Majlisi have taken these traditions for taqiyah (dissimulation)).

There is another possibility in this regard which is inferred from the traditions. The strongest possibility which is consistent with the apparent meaning of the Quranic verses is the first possibility in this answer. God knows best.

Question 35:A person puts currency notes in an ordinary envelop and posts it to an address, the postman seeing it as an illegal act on the part of the sender, takes the money for him, is he liable? What if he is ignorant of the law?

Answer 35: Yes, he is liable and it is not permissible for him to take the money. He is liable even if he is ignorant and he should return the money to the person concerned. One who acts against the law cannot take legal action to claim his right, if his money does not reach the destination. This is absolutely different from the postman's act who takes the money for himself. May Allah grant you success.

Question 36:If incidents like a blaze, collapse of a wall, landslides etc. take place in public government places such as public halls, terminals, cinema and chain stores as a result of which some people die, is the government liable for losses?

Answer 36: No, the government is not responsible for losses except for when there had been a fairly rational possibility of such incidents like a building collapse which the government did not prevent due to negligence, in such cases where the losses according to the custom (urf) are ascribed to the government, the government is considered liable. Generally speaking, such an ascription is necessary for liability.

Question 37:I would like to ask you a question about the nature of diyah (blood money)?  Is it a divine punishment or considered a kind of reimbursement of the losses? Does it make a difference when the crime is committed intentionally or unintentionally or by mistake?

Answer 37: Diyah is retribution and a punishment from God. It is not to be considered a decisive factor in determining and establishing values. Thus, there is no difference between a man and a woman in terms of their value and also between the various types of murder.

Question 38:What is the Islamic law concerning autopsy on human corpses for the students of medical science as part of their training program?  What are the limits to be taken into consideration?

Answer 38: Autopsy of a corpse is not permissible by itself. It is necessary to respect the dead body of a Muslim as one respects a human being when he/she is alive.  If medical training depends on it and there is no body of a non-Muslim to be used for dissection, there would be no problem in it, albeit out of necessity.

Question 39:It is normally said that Islamic economy enjoys the best economic system and regulations, far better than those of other economic schools. My question is: How is this superiority proved in practice? How does Islam safely guarantee a sound economy without taxation?  Please, answer the question in as much detail as possible.

Answer 39: The superiority of the Islamic economic system is because of the strong rules and regulations existing in it.  By reviewing various Islamic contracts such as Mozarebah, partnership, Ju'alah and the likes which have their independent particular features, impacts and aspects, we can understand the superiority of the Islamic economy to other economic schools. There is no economic school that may have such different contracts with the special features that have been explained and demonstrated in the Islamic jurisprudence. Islam encourages earning halal property and has considered it a kind of jihad in the way of God. It has also forbidden usury and allowed interest-free loans. These rules, if applied correctly, would solve many a number of social problems. Khums, zakat and their important results as well as their specific consumption areas are a good reason for the superiority of the rules of the Islamic economic system. Of course, you know that the aim of Islam's economy and its strategy is not the enlargement of capital assets despite encouraging productive labor and work but the aim of Western economic schools is to develop and increase wealth in any possible manner.  

Question 40:If a person places his forehead on a turbat during prostration and lifts up his head before he recites a zikr, is it counted a sajda? Secondly, if during prostration, his forehead starts bleeding and the turbat gets stained with blood, what is he supposed to do?

Answer 40:A) Yes, it is considered one sajda and if he does not recite a zikr intentionally, his prayer would be rendered void. However, if he raises his head involuntarily, he should keep it up and not put it back on the turbat but if his forehead touches the turbat involuntarily again, he should recite a zikr and as a whole they would be considered as one sajda.

B) He should place the clean part of his forehead on the turbat. If that is not possible, he should prostrate with either side of his forehead. There are other situations also which have been explained in the manual of Islamic laws. May Allah grant you success.

Question 41:Is Hazrat Fatima's position higher than that of her infallible sons?

Answer 41: Hazrat Fatima enjoyed a high rank and many virtues. She was a muhadditha (reporter of her father's words and conducts). It is narrated from Imam Ja'far Sadiq (a.s.) in Behar Al-Anwar Vol.1 pg. 88, that after the death of the Holy Prophet (pbuh), Gabriel would descend upon Fatima to console her and talk to her about the status and position of her father and children after her. Hazrat Ali (a.s.) wrote the dialogues which were gathered into a book and later called Mushaf-e Fatima.

Mushaf-e Fatima is the source of the Infallible Imams' knowledge with details and information about all the events that have occurred and will occur until the day of Judgement. Of course, other interpretations are also there concerning the narrations about this book. In short, if we take the above into consideration, these are the virtues that have existed with Hazrat Zahra only not with the infallible Imams (a.s.).  Perhaps, the saying of Imam Hasan Askari could be a good indication of her virtue and rank as compared to the Imams. He said, "We are the hojja (proofs) of God on the people and Fatima is the hojja of God on us." Yes, although Hazrat Fatima's acts, conduct and sayings are authoritative for us but she did not bear the position of Imamat which is particular to Imam Ali and his eleven infallible sons. The position of Imamat is successorship of the Holy Prophet (pbuh) as ordained and determined by God. According to the traditions, Hazrat Fatima enjoys all the ranks of the Imams (a.s.) except the position of Imamat. They are therefore from a single noor (light).

Question 42:With due respect to Ayatollah Sheikh Muhammad Jawad Fazel Lankarani, my question is: What is the best and most suitable way of studying, understanding and comprehending a subject?  I would like to request you to give me a piece of advice so that I may use it as a torch in my life.  Thank you very much indeed.

Answer 42:  Thank you for your sincere message. Certainly, you know that there are different methods for studying in different fields of sciences. Although we do not deny the existence of some common methods, obviously one should discover the special methods and benefit from them in their respective areas. When you are studying, you should not engage your mind with things which are irrelevant to your study. Empty your mind from those matters and concentrate your attention to such an extent that there should be nothing in your mind other than understanding and comprehending the subject.  Try to improve your motivation and interest. You should know that you will never a get a chance to study again. You should give importance to studying and its sign is to enjoy studying and feel not tired. Before you try to keep a point in your mind, try to understand it well. If it is difficult to understand, do not get disappointed. Take it easy and simple. Think about it deeply and make your mind active. Try to analyse a scientific subject and separate preliminaries from the focal point. If you succeed in analysing the subject, then it would be easy to understand and learn it. Be in search of truth when studying about a subject. There are facts behind the apparent meanings of words. I pray to Almighty Allah to grant you success in understanding and learning scientific secrets and religious realities.  I am not in a position to advise you but you know that no occupation is more important than seeking knowledge and dealing with scientific issues. Let's pray to God, Who is the Infinite source of knowledge, to ignite the light of knowledge in our hearts – insha Allah.

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[*]Translated from Farsi by Javed Akbari