The Nine Jurisprudential Treatises
The Nine Jurisprudential Treatises
Identification Details:
Main Entry: Nakounam, Mohammad Reza, 1327–
Title and Author: Al-Rasa’il al-Tis’a al-Fiqhiyya / Mohammad Reza Nakounam.
Publisher Details: Islamshahr: Sobh Farda Publications, 1393 (2014).
Physical Description: 84 pages; 9.5 × 19 cm.
ISBN: 978-600-7347-26-3
Catalogue Status: FIPA
Language: Arabic.
Subject: Jafari Jurisprudence – 14th Century.
Library of Congress Classification: BP183.5/N8R5 1393.
Dewey Decimal Classification: 297.342
National Bibliography Number: 3503970
Introduction:
Praise be to Allah, the Lord of the Worlds, and peace and blessings be upon Muhammad and his pure family, and may perpetual curse be upon all their enemies.
This book consists of several jurisprudential treatises, including topics such as the science of jurisprudence, its flaws and shortcomings, which are considered reasons for the Shiite jurisprudence deviating from its uprightness.
One of the treatises addresses the legal presumption of ownership and the law of acquisition, examining its scope, application, and how it is approached post the Islamic Revolution in Iran, including critiques and rebuttals.
Another discusses the topic of modesty and chastity, particularly addressing the issue of women’s modesty and the interpretation of related verses from the Qur’an, such as those in Surah Al-Ahzab and Surah An-Nur, alongside their involvement in society.
Another treatise examines the permissibility of sexual relations with an unmarried woman without her parents’ consent, which, in principle, is permissible but prohibited under secondary considerations.
The fifth treatise tackles the matter of the slaughter of the People of the Book, and the validation of their disbelief.
The sixth treatise asserts the non-prohibition of images and statues in general.
The seventh treatise explores the ruling on animals of the sea that do not resemble fish.
The final treatise delves into the ruling on the sale and consumption of monstrosities, exploring their identity, nature, and other related intellectual discussions.
In conclusion, we seek divine assistance and guidance, and all praise is due to Allah, from beginning to end.
First Treatise:
The Science of Jurisprudence and its Deficiencies and Flaws
Imamite Shi’ism has extensive capabilities in jurisprudence, and we see this particularly in the variety of legal branches, which are truly remarkable. This is also the case in other arts and sciences, both traditional and rational.
Imamite jurisprudence possesses a high degree of quantity, beyond enumeration, and excellent quality, far surpassing mere refinement or clarification, especially with regards to the principles and sources. It involves investigation, precision, and reliance on the infallibility of the methodology of deduction and ijtihad. It is an effort to acquire the foundational principles from the Qur’an and Sunnah, and this has been the method of our scholars in jurisprudence, from the beginning to the present day, in acquiring detailed legal rulings for themselves and their followers, following a unified approach.
Throughout their lives, the scholars and jurists of the Imamite school have delved into subsidiary legal issues to the best of their human abilities, deriving principles and detailed rulings through the finest possible method, often even achieving the miraculous in many discussions.
However, the door to research and the expansion of subsidiary rulings remains open, as it has always been, and the process is not closed. Some issues, especially those related to new developments, require further research and examination. Many fundamental and subsidiary issues have yet to be properly explored in jurisprudence due to the importance of their subjects. Furthermore, the study of some issues has been marred by a lack of depth or incompleteness, failing to provide answers to real societal needs, as many discussions are merely repetitive without any real addition or change.
Therefore, the need for clarity in jurisprudence and addressing ambiguities, while maintaining precision, is still felt among the discerning jurists.
In contrast, research into many of these issues goes beyond what is necessary, especially after they have already been clarified. This excessive exploration has, at times, resulted in unnecessary repetition, leading to the entrenchment of flaws and deficiencies in Shiite jurisprudence over time.
Thus, the reasons for the decline of Shiite jurisprudence from its ideal state and its uprightness over historical periods are many. Some of these reasons will be highlighted here for the guidance of future scholars.
The first reason is the perceived lack of necessity for research into certain neglected subjects, such as general governance, social rights, and various economic issues.
The second reason is the lack of opportunity to explore all these subjects due to the focus on teaching, research, and the repetition of established topics, such as purity, prayer, transactions, and other legal matters, which were passed down from predecessors.
The third reason is the uniform approach to research, where all issues are treated with equal importance and sequence, regardless of their varying degrees of significance. Jurisprudence should prioritize contemporary issues, recent problems, and pressing societal needs, rather than merely following a fixed, sequential order of research.
This is why the jurist must address new issues and needs, deriving subsidiary rulings based on contemporary contexts, and avoiding unnecessary repetition of old topics or revisiting issues that have already been clarified.
The materialistic conceptions of the mind in the world, especially in recent secular eras marked by renewed materialism in thought and deviations in ethics, require elaboration and expansion in their discussion.
In this regard, the veil and protection afforded to women should not be considered as a factor of their exploitation or contempt per se, even though a certain group of women may always find themselves under the leadership of injustice from various directions. However, this is another matter and does not pertain to the subject at hand; for the issue of veiling women is one thing, and the injustice done to this group by men is another.
In Islam, both men and women are equal with regard to laws and rights, albeit with specific characteristics particular to each: “Indeed, Allah is not unjust to the servants” (1), regardless of whether they are men or women. The purpose of veiling and protection for women is manifold: psychological, social, and a means of preserving the integrity of their personalities, safeguarding boundaries, and reinforcing social order in many public and private spheres.
The proper and safe form of veiling is that which has been prescribed in the Prophetic tradition. The discussion in this context concerns the type of veiling as prescribed in the law, its factors, objectives, and other related issues such as boundaries and methodology—not its essence, as this is clear both logically and as a religious necessity. The full discussion here is to explain the type of veiling and its required extent according to the Prophetic teachings as conveyed through the Qur’an and the Hadith.
The main objective in this context is to understand the religious teachings in their entirety with precision. The core verses related to this subject are found in Surahs “Al-Ahzab” and “An-Nur,” and these verses are cited in full to explain what is conveyed in all of their sections.
The Verses from Surah An-Nur
“Tell the believing men to lower their gaze and guard their private parts. That is purer for them. Indeed, Allah is Acquainted with what they do. And tell the believing women to lower their gaze and guard their private parts and not to display their adornment except that which [ordinarily] appears thereof and to wrap a portion of their headcovers over their chests and not to display their adornment except to their husbands, their fathers, their husbands’ fathers, their sons, their husbands’ sons, their brothers, their brothers’ sons, their sisters’ sons, their women, or those their right hands possess, or male attendants having no physical desire, or children who are not yet aware of the private aspects of women. And let them not stamp their feet to reveal what they conceal of their adornment. And repent to Allah, O believers, that you might succeed.” (1)
Interpretation of these verses:
“Tell the believing men to lower their gaze and guard their private parts. That is purer for them. Indeed, Allah is Acquainted with what they do.”
The address to the believing men in this verse emphasizes the importance of modesty and guarding chastity, not implying that the responsibility is only upon them. Rather, it reflects their responsibility in maintaining purity and modesty, as it is a hallmark of their faith.
The term “lower their gaze” means to restrict sight and not to gaze at others unnecessarily, in line with human nature and the need to satisfy basic desires. It does not mean to completely avoid all sight, but to avoid extended or independent glances that lead to inappropriate thoughts.
“Guard their private parts” refers to concealing the private areas, protecting one’s modesty as prescribed in the teachings of the Hadith, and it is not restricted to the prevention of adultery, as understood in other contexts in the Qur’an.
“This is purer for them” reflects the wisdom behind the requirement for modesty and chastity.
“Indeed, Allah is Acquainted with what they do,” underscores the importance of fulfilling this commandment with sincerity, even when people may appear to neglect it superficially, while the true measure of observance is in the hearts of the believers.
“And tell the believing women to lower their gaze and guard their private parts.”
This command is similar for both men and women, with no significant difference in the obligation to lower the gaze and preserve modesty. The mention of men first indicates the greater need for them to abstain from such acts of transgression, due to the higher incidence of disobedience among them, and to avoid corruption. Furthermore, the natural modesty in women serves as a barrier against looking and maintaining chastity, which is often more instinctively followed, even in the face of temptation.
These rules apply equally to all believers, male and female, as deviation from one side inevitably affects the other, even though there are significant differences in the specific nature of each.
“And not to display their adornment except that which [ordinarily] appears thereof.”
The first part of this verse refers to the obligation for women to preserve their adornment and the requirement for them not to expose their beauty, except in circumstances where it naturally appears. There has been much scholarly debate on this, but the prevailing view is that “ordinary appearance” refers to natural bodily features that must not be intentionally revealed.
“Let them not stamp their feet to reveal what they conceal of their adornment” further emphasizes that any actions leading to the unveiling of concealed beauty are prohibited, even inadvertently, such as making sounds that would attract attention.
The Purpose and Wisdom Behind Modesty in Islam
The general principles regarding modesty and veiling aim to create a balanced social environment where faith, moral integrity, and personal dignity are maintained. The rules concerning who may see a woman’s adornment and under what circumstances are designed to protect the individual and society from immorality and vice.
The detailed rulings on the types of permissible veiling and the circumstances under which women can reveal their beauty are informed by the specific needs of preserving social harmony, individual respect, and spiritual purity within the community.
Other Verses from Surah An-Nur
“O you who have believed, let those whom your right hands possess and those who have not yet reached puberty among you ask permission three times before entering, at before the prayer of dawn, when you put off your clothes at midday, and after the prayer of night. These are three times of privacy for you. There is no blame upon you or them outside of these times when you move about among yourselves. Thus Allah makes clear to you the verses, and Allah is Knowing and Wise.” (2)
“And when the children among you reach puberty, let them ask permission as those before them have done. Thus Allah makes clear to you His verses, and Allah is Knowing and Wise.” (3)
The Meaning of “The Children Who Have Not Yet Reached Puberty”
This refers specifically to those children who are not yet of the age of puberty, thus emphasizing the necessity of modesty and privacy in both interactions and environments. This serves as a way to ensure the protection and dignity of both men and women in their domestic spaces.
And all forms of adornment, both in terms of maintaining modesty and specific or refined types of speech, are prohibited.
It is understood from this that chastity and modesty should be maintained by all women, in terms of their body, speech, and all other aspects linked to them, without any restriction from the divine law in necessary individual or social matters.
The term “stay in your homes” also refers to the prohibition of leaving the house and attending gatherings for the purpose of exhibiting oneself or engaging in public affairs as the wife of the Prophet. Otherwise, there are no specific prohibitions for them in terms of their gender, as was the case with the Prophet’s behavior during his lifetime regarding his wives, both during travel and residence.
“So that those in whose hearts is a disease may be tempted.”
This part suggests the safety of some individuals, who are not influenced by such matters. However, certain individuals are more vulnerable to deviation if women openly display themselves or engage in exhibition. This statement clarifies that such temptations can be avoided by maintaining modesty.
(41)
This also implies that the divine law does not prohibit women from natural living or from engaging in ordinary activities, provided these activities are not of an overtly disturbing nature.
“And when you ask them for something, ask them from behind a curtain.”
This refers to the prohibition of mixing with the women of the Prophet and the necessity of men not entering their quarters, highlighting that the same rule applies to the wives of the Prophet as to other women. It emphasizes that there should be no mingling between men and women, whether inside the house or outside, except in the case of close relatives. This rule serves to preserve the general chastity of society, which is an essential necessity.
Among the verses on this subject are two verses from Surah Al-Ahzab:
“O Prophet, tell your wives, your daughters, and the women of the believers to bring down over themselves part of their outer garments. That is more suitable that they will be known and not be abused.” (33:59)
(42)
This law applied to all women, instructing them to cover themselves with their outer garments. The purpose of this covering was to preserve their bodies from unwanted attention in any form, not through any specific or unusual form of covering.
The “outer garment” referred to here is the traditional headscarf worn during the time of the revelation. However, there is no restriction on the type of covering, as the key is to maintain modesty, avoid display, and preserve chastity, no matter the style.
It is widely accepted that covering the face and hands is not obligatory, as per the natural reasoning and the language of the verse and the Hadith. However, the prohibition against looking at women, except where it occurs unintentionally in interactions, serves to protect both men and women from falling into illicit desires and to preserve the dignity of Muslim women. Therefore, there is no prohibition on looking at women of the “People of the Book” (Jews and Christians) if no pleasure is derived from it.
The current societal trends and the more casual attitudes toward women’s appearances, particularly regarding covering the face, are not seen as a divine commandment, especially given the context of modern times, where many consider these practices as impractical and undesirable.
There is no harm in hearing the voice of a woman, provided it is not enticing or suggestive, nor in listening to her, as long as there is no sexual provocation. The rule of “do not soften your speech” applies here as well, and it allows for women to speak with others in socially acceptable ways and contexts.
Women and Work
There is no prohibition in divine law against women working or engaging in economic activities, just as there is none for men, provided that they have the permission of their husbands if they are married.
(44)
The types of work for women can be classified into three categories: prohibited, obligatory, and permissible.
Prohibited activities for women, according to divine law, and supported by reason and experience, include judicial duties, issuing fatwas, and holding high social offices. Any involvement in these areas must be supported by clear legal or rational evidence; otherwise, there is no general prohibition on women working in most fields.
Obligatory work for women includes tasks essential for their personal and social well-being, as well as the protection of their dignity within society. Such work is required by divine law and reason and is often neglected by both scholars and the public.
The permissible category includes work that does not fall into the prohibited or obligatory categories. Women, like men, are complete human beings with specific characteristics and shared qualities, and both genders must be mindful of their roles and responsibilities to maintain the boundaries and fulfill their rights.
(45)
In social matters, men are responsible for communal affairs and women for their specific matters, while men are also responsible for ensuring the protection of women in all aspects of life.
The general principle for social responsibilities is that they lie primarily with men, with women bearing responsibility for the domestic realm. Matters outside of the home, however, generally fall under male jurisdiction. This is in contrast to the division of duties between men and women, both within the home and in broader society.
A major source of societal problems, whether within the home or the wider community, stems from the mixing of responsibilities between men and women. The solution to this lies in returning to the understanding that certain roles and responsibilities are naturally divided between the sexes, and that men and women must adhere to these boundaries.
This division of roles applies equally to all scientific and academic fields, and there is no justification for women to step outside their specific roles, as this may lead to greater societal harm and disorder.
(46)
The Fourth Letter: Enjoyment of a Virgin Without the Consent of Her Parents
Does the enjoyment of a virgin require the consent of her parents? The correct position, as many scholars have stated, is that it is permissible, since there is no clear evidence prohibiting it, except for a weak narration that could be due to precaution.
This is supported by the general principle, the verses, and explicit narrations that allow such actions, provided that the wisdom and rationale behind it are understood. After obtaining consent, the directive is for them to remain modest and refrain from publicizing their relationship. This is part of maintaining general chastity and avoiding sin from both a religious and rational perspective.
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The Prohibition of Enjoyment in Contemporary Times
However, in today’s context, with the widespread corruption and lack of morality, the situation is different. Engaging in such actions today is not permissible because it leads to shame and creates circumstances that encourage promiscuity and improper relationships between men and women in society. Therefore, it is not permissible for a man to enjoy a virgin without the consent of her father, except in cases where there is no serious moral conflict or social harm, as chastity and modesty now depend on creating barriers between men and women.
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The Fifth Letter: The Slaughter of the People of the Book
There is no debate about the necessity of the slaughterer’s Islam; the discussion focuses on whether the slaughter by a non-Muslim (people of the book or others) is permissible. The general stance in the community has been one of prohibiting consumption of such meat. Numerous narrations support this, though others permit it; however, these permissive narrations are not acted upon due to concerns about precaution and the fact that many are weak.
The stance of the second martyr, who expressed confusion in this matter, is unfortunate, as he mistakenly linked it to a generic application of names, which is far from the truth. Similar misstatements were made by some jurists in relation to the classification of these matters. However, given the doctrinal importance of this issue, the practice remains that the meat of non-Muslims is impermissible for Muslims due to their rejection of the Islamic faith, which leads to their exclusion from the benefits of Islamic rites.
The Haters and the Weak from among the Opponents
After explaining this significant matter, it is essential to highlight two points: The first concerns the haters from among the opponents of the infallible Imams (peace be upon them) and those who bear enmity towards them, and the second concerns the weak among the opponents.
As for the first group, there is no question about their disbelief, as they are among the most vehement disbelievers and the most hostile towards Allah Almighty. They will be eternally damned in the fire, enduring the most severe punishment, and no punishment will surpass theirs.
As for the second group, there is no harm in invoking mercy upon them, even though they are responsible for their religious affairs. They are not immune from punishment, although their punishment may be lighter than that of other opponents, as a favour from Allah Almighty.
Message Six: The Creation of Images and Statues
There is no disagreement among the jurists regarding the prohibition of creating images and statues of living beings with physical forms. There is also controversy regarding the prohibition of images of living beings that are engraved, with many narrations on this subject—both general and specific, authentic and non-authentic. From a jurisprudential standpoint, the issue is straightforward, and it is impossible to deny it. However, the issue lies in its context and the reason for the prohibition. This ruling is based on the numerous narrations in this regard, some of which emphasize the severity of the matter, such as the narration: “Whoever renews a grave or creates a statue, they have left Islam” or “The most severely punished on the Day of Judgment will be the image-makers.”
However, we argue that it is not appropriate to consider the prohibition of engraving and drawing as something inherently against the human nature, as Islam does not oppose human dispositions and instincts, particularly those related to perfection. The act of creating images and engravings, which is a form of delicate and precise knowledge, is not more grievous than actions such as drinking alcohol, adultery, or theft, which do not expel a person from Islam. Therefore, the prohibition should be restricted to the creation of idols and statues intended for idol worship by ignorant individuals, regardless of whether the statue is a sculpture or a picture, and whether it depicts animals or other forms. In the absence of such practices leading to idolatry or disbelief, the prohibition does not apply.
Consequently, in contemporary times, there is no prohibition on such practices, except in areas where the beginning of Islam occurred, where the prohibition remains restricted to such contexts and is not universal. Hence, creating, owning, buying, or selling images or statues is not intrinsically forbidden, unless it is associated with corruption, disbelief, polytheism, or the continuation of such corruption, which is outside the scope of this discussion.
Message Seven: Marine Animals
It is well-known among the scholars that marine animals that are not in the shape of fish are prohibited. It has been claimed that there is no disagreement among our scholars regarding the prohibition, but there is some difference of opinion, particularly among some of the later scholars. This issue deserves detailed investigation.
Arguments for Prohibition
The only argument against them is the widespread consensus or the claimed absence of disagreement, based on the general prohibition of dead animals and the lack of proper slaughtering for these creatures. However, these points are not conclusive, as the prohibition on dead animals is not absolute, nor is slaughtering restricted to land animals only.
Arguments for Permitting
On the other hand, there are clear arguments in favour of permissibility, including verses and hadiths that imply the permissibility of eating marine animals. For example, the Qur’an states: “It is He who made the sea subservient that you may eat from it fresh meat” (16:14), and “When you are in a state of Ihram, hunting is prohibited, but the game of the sea is permissible” (5:96). These verses, alongside numerous hadiths, establish the permissibility of eating marine animals.
The prohibition is primarily based on the opinions of earlier scholars, with no definitive proof other than their consensus. It seems that this prohibition arose due to a historical lack of usage of marine animals, which were not commonly consumed at the time. Consequently, the prohibition is not based on a fundamental religious principle but on historical practices. In contrast, modern practice should favour the permissibility of marine animals unless there is clear evidence of harm or corruption in consuming them.
Message Eight: Transformed Creatures (Masūkh)
One of the issues discussed in the context of prohibited livelihoods is the transformation of beings (masūkh). The question arises whether it is permissible to sell or consume such beings.
Shaykh al-Tusi (may his soul rest in peace) and many of the early scholars, as well as their followers, held that it is prohibited to sell and consume them, considering them impure and without benefit. They claim to base this on consensus, but their reasoning lacks full investigation, and there is no conclusive proof of their impurity based on the transformation itself, except for certain narrations or interpretations.
Against the prohibition of selling or eating such creatures, there are general principles from various branches of Islamic jurisprudence concerning animals and their consumption. The explicit exclusion of certain impure animals like dogs and pigs from these categories does not automatically extend to all transformed beings, as the transformation does not necessarily render them impure.
The truth, as articulated by some of the later scholars, is that there is no objection to the cleanliness and permissibility of trading and consuming transformed creatures, provided there is a legitimate, beneficial, and permissible reason in each case.
Message Nine: Alcohol
The references to alcohol in the Qur’an and hadith include terms such as:
- “A great sin” (2:219),
- “There are benefits for people” (2:219),
- “An abomination” (5:90),
- “The work of Satan” (5:90),
- “You may prosper” (5:90),
- “Satan desires to sow enmity and hatred among you” (5:91),
- “It prevents you from remembering Allah” (5:91),
- “It prevents you from prayer” (4:43),
- “Intoxicated” (4:43),
- “The drunkard does not know what they are saying” (4:43).
Alcohol is described as having both harm and benefit, but its harm outweighs its benefits. The Qur’an commands believers to avoid it, emphasizing the severe consequences, including its negative impact on worship and social relations. The hadith also reinforce the prohibition, stating that alcohol is impure and harmful, and that it is not a cure.
- Al-Ma’idah / 91
- Al-Ma’idah / 91
- Al-Ma’idah / 91
- An-Nisa’ / 43
- An-Nisa’ / 43
- Al-Baqarah / 219
- Al-Ma’idah / 90
- Al-Ma’idah / 91
- An-Nisa’ / 43
- Al-Wasa’il, Vol. 17, p. 279
- Al-Wasa’il, Vol. 2, p. 1057
- Al-Wasa’il, Vol. 17, p. 275
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“And its corruption” (1).
“The drunkard is like an idol worshipper” (2).
“It causes trembling” (3).
“It takes away the light” (4).
“If it touches your garment, wash it” (5).
“If you do not know its location, wash the entire garment” (6).
“If you prayed in it, repeat the prayer” (7).
“Do not pray in a garment that has been touched by alcohol” (8).
“If wheat has been touched by alcohol, its dough and bread cannot be purified” (9).
“The vessel in which alcohol has been consumed must be washed three times” (10).
“The well in which alcohol falls must be emptied” (11).
“It must be emptied by thirty or twenty times” (12).
- ‘Ilal al-Sharai’, Vol. 2, p. 476
- Al-Wasa’il, Vol. 16, p. 310
- Al-Wasa’il, Vol. 16, p. 310
- ‘Ilal al-Sharai’, Vol. 2, p. 476
- Al-Kafi, Vol. 3, p. 405
- Al-Kafi, Vol. 3, p. 405
- Al-Kafi, Vol. 3, p. 405
- Al-Wasa’il, Vol. 2, p. 1057
- Al-Wasa’il, Vol. 2, p. 1056
- Al-Wasa’il, Vol. 2, p. 1074
- Al-Wasa’il, Vol. 1, p. 132
- Al-Wasa’il, Vol. 1, p. 132
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“The quantity that has a lot of meat and broth, if a drop of alcohol falls into it, it must be discarded” (1).
“If alcohol falls into dough, it becomes corrupt” (2).
“Food in the vessels of the People of the Book cannot be eaten… because they do not avoid alcohol” (3).
“The prohibition of sitting at a table where alcohol is present” (4).
“What moistens the mouth with alcohol pollutes a portion of water” (5).
“Its price is not permissible” (6).
“God has prohibited its price” (7).
“The one who drinks alcohol should receive eighty lashes” (8).
“The seller should be killed” (9).
“Marriage with the consumer of alcohol is not permissible” (10).
“His prayer will not be accepted for forty days” (11).
“He should not be treated with it” (12).
- Mustadrak al-Wasa’il, Vol. 2, p. 612
- Al-Wasa’il, Vol. 2, p. 1056
- Al-Wasa’il, Vol. 16, p. 385
- Al-Wasa’il, Vol. 16, p. 400
- Al-Wasa’il, Vol. 2, p. 1056
- Al-Wasa’il, Vol. 12, p. 61
- Al-Wasa’il, Vol. 12, p. 61
- Al-Wasa’il, Vol. 12, p. 166
- Al-Wasa’il, Vol. 12, p. 166
- Al-Wasa’il, Vol. 14, p. 53
- Al-Wasa’il, Vol. 17, p. 238
- Al-Wasa’il, Vol. 17, p. 67
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“If he returns after the two limits, kill him” (1).
“Selling juice to those who make it into alcohol is forbidden” (2).
“It deprives him of his honour” (3).
“It leads him to spill blood” (4).
“And to commit adultery” (5).
“It is not guaranteed that he will abstain from violations” (6).
“The consumer only increases in evil” (7).
“He cannot comprehend” (8).
“God has prohibited it due to its action and its corruption” (9).
“It leads him to deny God, and to slander Him and His messengers” (10).
- Al-Wasa’il, Vol. 18, p. 475
- Al-Wasa’il, Vol. 12, p. 168
- Al-Wasa’il, Vol. 16, p. 310
- Al-Wasa’il, Vol. 16, p. 310
- Al-Wasa’il, Vol. 16, p. 310
- Al-Wasa’il, Vol. 16, p. 310
- Al-Wasa’il, Vol. 16, p. 310
- Al-Wasa’il, Vol. 11, p. 518
- Al-Wasa’il, Vol. 16, p. 310
- Mustadrak al-Wasa’il, Vol. 17, p. 17
- Al-Wasa’il, Vol. 11, p. 254
- Al-Wasa’il, Vol. 11, p. 255
- Al-Wasa’il, Vol. 11, p. 519
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“And its planter, its caretaker, its drinker, and its server” (1).
“The drinker of alcohol is among the lowly” (2).
“God has linked it with idols” (3).
“There is no one more foolish than the drinker of alcohol” (4).
“He is from the share of Satan” (5).
“God has not sent a prophet except with the prohibition of alcohol” (6).
Other Rulings on Alcohol
“If it changes from the name of alcohol, there is no issue” (7).
“The one who is extremely thirsty may drink it” (8).
“He should not receive from zakat” (9).
“It is one of the major sins” (10).
“The alcoholic cannot enter Paradise” (11).
“Its price is forbidden” (12).
“One who rents their house for the sale of alcohol, their payment becomes forbidden” (13).
- Al-Wasa’il, Vol. 12, p. 164
- Al-Wasa’il, Vol. 2, p. 234
- Al-Wasa’il, Vol. 12, p. 240
- Al-Wasa’il, Vol. 13, p. 230
- Al-Wasa’il, Vol. 12, p. 126
- Al-Wasa’il, Vol. 3, p. 573
- Al-Wasa’il, Vol. 17, p. 297
- Al-Wasa’il, Vol. 17, p. 302
- Al-Wasa’il, Vol. 6, p. 171
- Al-Wasa’il, Vol. 17, p. 250
- Al-Wasa’il, Vol. 6, p. 317
- Al-Wasa’il, Vol. 12, p. 126
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“He is not trustworthy with his responsibility” (1).
“Do not nurse a drinker of alcohol” (2).
“If it intoxicates in large quantities, then even small amounts are forbidden” (3).
“The sale and purchase of alcohol, and any benefit from it, are forbidden” (4).
“God will give him a drink from the mud of the well of regret” (5).
“Before the thirty of the share of Satan” (6).
“Do not give it to animals to drink” (7).
“He will not intercede if he intercedes” (8).
“He will not be believed if he speaks” (9).
“He will not be visited if he falls ill” (10).
“Do not attend his funeral” (11).
“Do not trust him if he is a witness” (12).
“Do not entrust him with a responsibility” (13).
- Al-Wasa’il, Vol. 17, p. 248
- Al-Wasa’il, Vol. 15, p. 185
- Al-Wasa’il, Vol. 17, p. 75
- Al-Wasa’il, Vol. 12, p. 164
- Al-Wasa’il, Vol. 17, p. 223
- Al-Wasa’il, Vol. 17, p. 226
- Al-Wasa’il, Vol. 17, p. 246
- Al-Wasa’il, Vol. 13, p. 230
- Al-Wasa’il, Vol. 17, p. 247
- Al-Wasa’il, Vol. 14, p. 53
- Al-Wasa’il, Vol. 17, p. 243
- Al-Wasa’il, Vol. 17, p. 247
- Al-Wasa’il, Vol. 17, p. 247
(79)
“Drinking alcohol is worse than abandoning prayer” (1).
“Whoever honours our friendship should avoid all intoxicants” (2).
“The one who is compelled should not drink alcohol” (3).
“When drunk, he speaks incoherently” (4).
“If he drinks it, may God tear his garments” (5).
“Satan is his protector and brother” (6).
“He is led to every form of evil” (7).
“He is diverted from all that is good” (8).
“He ends up in a state where he does not recognise his Lord” (9).
“It is the key to sin” (10).
“It is the head of all evils” (11).
“He denies the Book of God” (12).
“It is worse than adultery and theft” (13).
“The greatest of major sins is drinking alcohol” (14).
- Al-Wasa’il, Vol. 17, p. 247
- Al-Wasa’il, Vol. 17, p. 262
- Al-Wasa’il, Vol. 17, p. 277
- Al-Wasa’il, Vol. 18, p. 433
- Al-Wasa’il, Vol. 14, p. 17
- Al-Wasa’il, Vol. 14, p. 17
- Al-Wasa’il, Vol. 14, p. 17
- Al-Wasa’il, Vol. 14, p. 17
- Al-Wasa’il, Vol. 17, p. 250
- Al-Wasa’il, Vol. 17, p. 251
- Al-Wasa’il, Vol. 17, p. 251
- Al-Wasa’il, Vol. 17, p. 49
- Al-Wasa’il, Vol. 17, p. 252
- Al-Wasa’il, Vol. 17, p. 252
(80)
“Because it is the mother of all evils” (1).
“It robs him of his intellect” (2).
“It severs family ties” (3).
“It leads to all kinds of immorality” (4).
“Its reins are in the hands of Satan” (5).
“The one who follows its command bows down to idols” (6).
“The drinker of alcohol is a disbeliever” (7).
“There is no protection between us and him” (8).
“God has prohibited it due to its corruption and the alteration of the minds of those who consume it” (9).
“It leads him to deny God, and to fabricate lies about Him and His messengers” (10).
- Al-Wasa’il, Vol. 17, p. 253
- Al-Wasa’il, Vol. 17, p. 253
- Al-Wasa’il, Vol. 17, p. 253
- Al-Wasa’il, Vol. 17, p. 253
- Al-Wasa’il, Vol. 17, p. 253
- Al-Wasa’il, Vol. 17, p. 253
- Al-Wasa’il, Vol. 17, p. 256
- Al-Wasa’il, Vol. 17, p. 262
- Al-Wasa’il, Vol. 17, p. 262
- Al-Wasa’il, Vol. 17, p. 262
Sources of the Research
- The Holy Qur’an.
- Al-Ahsa’i, Muhammad ibn Ali, ‘Awali al-Li’ali al-Aziziya, Qom, Seyed al-Shuhada Press, 1st edition, 1403 AH.
- Al-Ansari, Sheikh Murtada, Al-Makasib al-Muharrama, Research Committee, Qom, Baqeri Press, 1st edition, 1415 AH.
- Al-Hurr al-‘Amili, Muhammad ibn Hasan, Wasa’il al-Shi‘a ila Tahsil Masa’il al-Shari‘a, Tehran, Al-Islamiyya (Beirut – Dar al-Hayat al-Turath al-Arabi).
- Al-Saduq, Muhammad ibn Ali ibn Babawayh, Al-‘Illal al-Sharai‘, Najaf al-Ashraf, Al-Haydariyya Library, 1386 AH.
- Al-Saduq, Muhammad ibn Ali, Man la Yahduruhu al-Faqih, Edited by Ali Akbar Ghafari, Qom, Jam‘iat al-Mudarrisīn, 2nd edition, 1404 AH.
- Al-‘Illal al-Sharai‘, Najaf al-Ashraf, (Al-Haydariyya Press), 1386 AH.
- Al-Tusi, Muhammad ibn al-Hasan, Al-Mabsut fi Fiqh al-Imamiyya, Edited by Muhammad Taqi al-Kashfi, Tehran, Al-Maktaba al-Murtazawiyya, 1387 AH.
- Al-Kulaini, Muhammad ibn Ya’qub, Al-Kafi, Tehran, Dar al-Kutub al-Islamiyya, 3rd edition, 1388 AH.
- Al-Nuri al-Tabarsi, Mirza Husayn, Mustadrak al-Wasa’il wa Mustanbat al-Masa’il, Qom, Ahl al-Bayt Press, 1st edition, 1408 AH.
