1. Ask A Question About Islam And Muslims
  2. Ask A Question About Islam And Muslims

Ask A Question About Islam And Muslims

34 Questions

Did the AhlulBayt (a) engage in bodily functions, such as using the restroom, and other human activities as we do?
Zaid Alsalami

Bismihi ta'ala

As we have high esteeemed regards and reverence to the Ahlul Bayt (a.s.), and venerate and respect them very much, we avoid prying into things that have absolutely no benefit for us. 

When we think of the Ma'sumeen (a.s.), we must think of them in a lofty way, keep away from intrusive thoughts, or questions that won't have any benefit at all. 

However, to answer this question, there are some scholars who believe they did not use the restroom, and did not need to relieve themselves. 

Other scholars say they are humans, similar to other humans, as the Quran says, and that there are narrations that mention the Prophet (s.a.w.) leaving somewhere, covering his head, and was for the purpose of using the toilet. 

We as Shi'ah do believe that nobody at all had ever seen the Ma'sumeen (a.s.) relieve themselves. 

We also believe that Ahlul Bayt (a.s.) have been purified, as Ayatul-Tathir [Quran, 33:33] says. This could mean, as some interpret, that if they did relieve themselves, it would not be impure. 

In any case, we should focus on what we can learn from Ahlul Bayt (a.s). This matter has no use whatsoever, and is usually brought up by shallow individuals who divert away from the core teachings of our Imams (a.s.).

And Allah knows best
Is it allowed to create human animations, as seen in games like FIFA, since I am currently studying game development at university and may need to create such animations for humans and animals?
Sayyed Mohammad Al-Musawi

It is allowed to draw human animation for games if it is clear that it is not a real picture of a human being but just animation for games or any other lawful cause.

Wassalam.
As Muslims, do we believe that humans evolved from monkeys, or do we believe that the first human species was Prophet Adam (as) and Hawwa (as)?
Amina Inloes

Islam itself does not require certain beliefs about scientific matters, as long as one's scientific beliefs are compatible with the Qur'an.

The Qur'an speaks about the creation of Adam from clay. Many Muslims take that in a literal sense (Allah fashioned Adam from clay the way a person might make a statue).

However, some Muslims understand that verse in a way which is compatible with evolutionary theory, and that Allah used the evolution of species as a means to produce the human being from what was, originally, the earth.

There are some other viewpoints which are somewhat intermediate; for instance, the view that Allah created other homonids through evolution, and then intervened when it came to our forefather Adam to create or change him specifically.

Of course, from a scientific perspective, the theory of evolution as it applies to human beings is also a developing idea and may be revised or replaced in the future.

So, basically, there is no single view on this topic at present, and a Muslim can hold any idea as long as it is compatible with the basic ideas of the Qur'an (for instance, that Allah is the ultimate creator and had some intent behind the creation of Adam), and as long as they are trying to find out what is truest.
What does this Ayat mean هَلْ أَتَىٰ عَلَى الْإِنسَانِ حِينٌ مِّنَ الدَّهْرِ لَمْ يَكُن شَيْئًا مَّذْكُورًا? What was the condition of the human at this stage? Was he alive or in a dead condition? Does it refer to all humans or only Adam (a)? 
Amina Inloes

Insan has been understood to refer to all human beings, or only Adam, but it does not change the meaning significantly. It seems most appropriate to understand it as referring to all human beings.

This ayah is understood to be a rhetorical question, along the lines of, "Was there ever any time when man was such an insignificant thing that he was not worthy of being mentioned?"

Here are 3 ways it has been understood:

(a) This could be after the process of creation of the human being had begun but before human beings had populated the earth.

This idea is supported by a narration from Imam al-Sadiq (A) that it refers to 'when he was created, but unworthy of mention'.

It is also narrated from Imam al-Baqir (A) that this verse means that 'the human being was mentioned in Allah's knowledge, but not in His creation'. That is, the human being had been decreed to exist, but did not exist yet on earth.

(b) Some exegetes also say this could be before the human was created at all. (The human only existed in the divine decree and knowledge, so the human was "mentioned" by God but not by anyone else.)

(c) It has also been understood to mean, "Was there ever any time when God was ignorant of the human being?" The answer to that is no, since God had knowledge of what He would create.

All of the meanings can work together too since the point is to emphasize the smallness of the human being compared to the divine, which is a theme that continues in the next ayah.