His Eminence, Grand Ayatollah Al-Hakeem, Speaks of the Life of Imam Ali (Peace be upon him)

His Eminence, Grand Ayatollah Al-Hakeem, Speaks of the Life of Imam Ali (Peace be upon him)
2019/06/01

His Eminence, Grand Ayat0llah Muhammad Saeed Al-Hakeem, spoke to a group of students of Islamic sciences on a few aspects of the life of Imam Ali (peace be upon him), and about the hardships and tribulations he and his Shi’ahs faced, because of their steadfastness on their principles that originated from the teachings of the Holy Quran and the Holy Prophet (peace be upon him and his progeny).

He spoke about Hadith al-Thaqlayn, in which the Prophet (peace be upon him and his progeny) said: “I indeed leave behind amongst you two weighty things: the Holy Book, and my progeny, the Ahlulbait; as long as you hold on to both, you will never go astray.”

He spoke of the fortitude of the Shi’ahs, the followers of Amir al-Momineen (Peace be upon him) in staying upon the Truth, despite the pressures and injustices they faced. There came a point when their enemies thought they could finally eradicate true Islam, the Islam that was founded upon the divinely-ordained authority of the Ahlulbait (peace be upon them). However, their strength made them a well-known respected nation.

His Eminence spoke of other critical moments that the Shi’ahs have faced, such as the recent Baathist regime. This despotic regime turned its attention to the Seminary of Najaf and began expelling foreign students and scholars. Then it began arresting and assassinating the Iraqi students and scholars, until this city became almost empty of students and scholars, except a few who insisted on continuing their duties. The religious seminary suffered greatly and lost many great scholars. The 90s passed with its hardships, but with the fall of the regime the Seminary of Najaf has returned to its former state to play its role in the study, teaching and research of Islamic sciences, the propagation of the path of the Ahlulbait (peace be upon them) and in leading the Shi’ahs.

His Eminence concluded by praying to the Almighty to help and support the students of the Seminary to pursue their studies with sincerity to Him, and in fulfilling their responsibilities in a manner that pleases God, and that they are in their guidance of the Imam (may God hasten his reappearance), and that they see the rewards of their work in this life and the Hereafter.

Day Questions

What is the age of religiously recognized adulthood (bulugh)?

Religious adulthood is recognized for the male by any of the following three signs, whichever happen first: 1. The presence of hard hair on his face or in the pubic area. 2. The release of semen, whether it was during a wet dream or when awake. 3. The completion of fifteen lunar years. The female reaches adulthood when she completes the age of nine lunar years.

Is it obligatory to lower one's gaze from women on television?

It is not obligatory, but it is not permissible to look at them if it involves sexual enjoyment.

Is it allowed for a Muslim to debate and discuss the differences between the schools, or should this be the scholars' job? And if it is allowed, are there any criteria which one should have to engage in these debates? And what is your opinion concerning young Shia Muslims, who engage in these discussions?

A Muslim is expected not to speak in the matters of the Sharia without knowledge or without proof. There is no difference in this issue between the expert scholars and the regular layman. The difference is that the experts can obtain the evidences more easily through their research.

Please explain to me the verses 1-11 from Surah 80 (Abasa) as many commentaries are contradicting about these verses.

What is known in the Sunni traditions is that these verses were referring to the Prophet (peace be upon him and his holy progeny) and the description in the verse “frowned and turned away” refer to him, when Ibn Umm Maktoom approached him when he was talking to certain dignitaries of Quraish. The Prophet (peace be upon him) was hoping that they would accept the religion of Islam. Ibn Umm Maktoom was blind and came to the Prophet (peace be upon him) seeking for guidance and knowledge with insistence when the latter was busy talking to those people. The Prophet allegedly did not like this and turned away from the blind man frowning. The verses were revealed to rebuke the Prophet for his behavior. This is the common version of the Sunni sect. However, the mentioned incident was not narrated – according to this interpretation – by a person who were present at its time. It was narrated by Aisha who was a child at the time of the revelation or was not born (based on the difference in her birth year). It was also narrated by Anas and Aslam, and both of them are from the tribes of Ansar in Medina, whereas the verses were revealed in Mecca. In addition to this, there are also issues with the authenticity of the chain of narrators of this interpretation. Some Sunni scholar did not agree with this interpretation of the verses. Ibn Hajar stated that Dawardi said that the one who “frowned” was a non-believer. Tirmidhi described this narration as “Odd”. These are clues that this version of the story does not corresponds to what is known to all Muslims about the high level of morality of the Messenger of Allah, and his patience and tolerance. Shia scholars – to the contrary – unanimously agree that the one who ‘frowned and turned’ was not the Prophet (peace be upon him and his holy progeny) as this does not correspond to his ethical behavior. A narration from the Imams of the Ahlulbait (peace be upon them) stated that Ibn Umm Maktoom came to the Prophet when he was sitting with his companions, one of them embraced Islam in Mecca and was wealthy and from the tribe of Bani Umayya. The Messenger of Allah welcomed Ibn Umm Maktoom and favored him over the rich man; the latter frowned in the face of the blind man. The verses were revealed to rebuke this act by stating: “As for him who is wealthy unto him thou payest regard. Yet it is not thy concern if he grow not (in grace). But as for him who cometh unto thee with earnest purpose and hath fear, from him thou art distracted.”