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

Ask A Question About Islam And Muslims

67 Questions

Did Mut'a exist in the law of the earlier Prophets or was it a new law introduced in the Qur'an?
Sayyed Mohammad Al-Musawi

Temporary marriage is the solution for sexual needs of human beings who are unable to have permanent marriage . It is the way to save them from sinful acts.

As the need was existing all the times, no doubt, the prophets have guided people to the same solution. 

Wassalam.
Is it true that the Prophets and Imams know the unseen? If so, what is the evidence for this belief?
Rebecca Masterton

The Imams have clarified that only Allah (swt) has 'ilm al-ghayb, but when they wish to know something, Allah (swt) makes it known to them, and then it is no longer classified as 'ilm al-ghayb.

In Nahj al-Balāgha, Imam ‘Alī (as) defines 'ilm al-ghayb by beginning with a prediction of the coming of the Mongol invasion of the Muslim world:

‘I can see a people whose faces are like shields covered with rough-scraped skins. They dress themselves in silken and woollen clothes and hold dear excellent horses.  Their killing and bloodshed shall take place freely til the wounded shall walk over the dead and the number of runners-away shall be less than those taken prisoner.’ One of his companions said to him, ‘O Amir al-Mu’minīn, you have been given knowledge of hidden things.’  Whereupon Amir al-Mu’minīn laughed and said to the man who belonged to the tribe of Bani Kalb: ‘O brother of Kalb!  This is not knowledge of hidden things (‘ilm al-ghayb).  These matters have been acquired from him (namely the Prophet) who knew them.  As regards knowledge of hidden things, that means knowledge of the Day of Judgment, and matters touched upon by Allah in the verse, ‘Verily, Allah is He with Whom is knowledge of the Hour’ (31:34).  Therefore, Allah alone knows what is there in the wombs, whether male or female, ugly or handsome, generous or miserly, mischievous or pious, and who will be fuel for Hell and who will be in the company of the Prophets in Paradise. This is the knowledge of hidden things, which is not known by anybody except Allah.  All else is that whose knowledge Allah passed on to his Prophet and he passed it on to me, and prayed for me that my chest may retain it and my ribs may hold it.’ (Sermon 127, p. 304). 

This is confirmed by the verse in the Qur’an: ‘(He alone is) the Knower of the Unseen, neither does he reveal His secrets unto any (one else) save unto one of the Messengers that He chooses.’ (72:26-27)
Is it true that the Prophets and Imams know the unseen? If so, what is the evidence for this belief?
Amina Inloes

There are three types of knowledge:

* The genuine unseen. This is what Allah knows only.
* Knowledge that is restricted but not completely unknown. For instance, when the Prophet (S) went on the mi'raj, he saw things that are generally inaccessible to living human beings. Most human beings also do not directly see or hear the angel Jibra'il. Etc. 
* Knowledge that is conventionally accessible. For instance, a book in a library - it can be read by anyone who can read the language and access the book.

This question seems to hinge on the second and third types of knowledge.

Shi'is have held a range of views regarding the knowledge possessed by the prophets and Imams. It is not necessary to adhere to a specific view on this in order to be a Shi'i, although a general bare minimum view for the Ithna Ashari tradition is that the prophets and Imams do not make mistakes and always offer correct guidance, especially although not only on religious matters. 

However, my understanding of Ithna Ashari Shi'i texts is that the Prophet Muhammad (S), the twelve Imams (A), and Fatima al-Zahra (A) possessed or had the ability to access all the knowledge possessed by the previous prophets, and also had a comprehensive knowledge of the world and worldly matters, religious law, the true meanings of the Qur'an, metaphysical matters (as much as is possible), and knowledge of the past and future. Therefore, they would not make mistakes or misguide people or lose people's confidence by saying something wrong. This persists in their otherworldly condition, although perhaps, since Allah is infinite, their knowledge of metaphysical realities can continue to expand.

This view is based on narrations in books such as al-Kafi with respect to the discussions of their knowledge in this life as well as things such as the world of pre-creation. Of course, in the afterlife, all of our knowledge will expand because we will see new realities and will become aware of the truth of some things that were hidden from us or which we were confused about in this world. 

Here is a short treatment of the subject with some narrations: https://www.al-islam.org/imamate-and-leadership-sayyid-mujtaba-musavi-lari/lesson-21-sources-imams-knowledge

However, if someone is genuinely committed to following the Imams, I think it is good for them to think this over personally rather than to just to take someone's word for it; it is good to spend time reading and pondering over what is narrated, asking Allah for guidance, and coming to their own understanding. We live in an age where these materials are readily available to us. 
When a Prophet or Messenger of God was accused of being a Sahir or Majnun, did it have any connection with bipolar disorder?
Amina Inloes

There is no evidence that the Prophet was bipolar or ever acted in a way that could be considered as suffering from a mental disability. He shouldered tremendous responsibilities - personally, religiously, and as leader of state - and it is truly amazing how he managed to balance all of those responsibilities while at the same time maintaining an intense personal schedule of worship.  

However, given that receiving revelation is said to have been a heavy thing, I can understand why one might be tempted to draw a sort of mental parallel. In many cultures, there has been a thin line between spiritual vision and insanity - not the least because, to a very mundane person with no interest or belief in the spiritual realm, someone speaking on behalf of the divine is often considered insane!

It seems reasonable to treat these terms as mostly literal. Majnun, rather than meaning "mad", likely refers to the ancient practice in the Mediterranean and other regions whereby oracles, soothsayers, and so on, used to claim to transmit information from jinn or spirits. Thus, they are accusing the Prophet of being possessed and receiving the Qur'anic text from something other than God. However, God corrects them and says that this is not the case and that the revelation is actually from God. Some of the Sunni hadith texts refer to this view held by some disbelievers.  Some may also have meant it in the sense of "that's crazy", but not necessarily as an expression that he was suffering from a psychiatric condition. 

Similarly, some people who did not accept Islam accused the Prophet of bewitching people to follow him, and advised people not to listen to the Prophet speak so that they would not become bewitched. One of the companions even plugged his ears so he wouldn't hear the Prophet before eventually listening and becoming a Muslim!