Answer: The absence of documented enforcement measures does not imply negligence or lack of authority. Instead, it reflects the following:

1. Tendency for Voluntary Compliance
   In a society where hijab was culturally ingrained, most instances of non-compliance were unintentional or due to ignorance, not defiance. Guidance and education sufficed in such cases.
2. Preventive Approach of Early Islam
   The Prophet (PBUH) focused on building a morally upright community through gradual education and spiritual growth. The emphasis was on internalizing values rather than relying solely on external enforcement.
3. Absence of Systematic Immodesty
   Unlike modern challenges where immodesty may be organized or ideological, early Islamic society did not face such systematic defiance of Islamic norms. Hence, no widespread enforcement measures were necessary.

Conclusion

Islamic governance during the Prophetic and Alawite eras viewed hijab as a communal obligation with societal implications. While historical records do not detail punitive actions against immodesty, this absence likely reflects the rarity of intentional violations and the effectiveness of educational and preventive measures.

The Prophet (PBUH) and Imam Ali (AS) prioritized guidance and support over coercion, addressing individual lapses with wisdom and compassion. However, the principle of enforcing public modesty remains embedded in Islamic governance, with the primary goal of preserving societal harmony and adhering to divine commandments.

Referring to the verses 88 and 89 of Surah Al-Saffat, or the verse 63 of Surah Al-Anbiya, where Abraham attributes the destruction of the idols to the largest idol. Are these claims valid, and is the Quran the word of the Prophet?

Answer: To address this question, it is important to first note that the primary evidence for the infallibility of the prophets is the Quran itself. If the Quran were not the word of God, no one would uphold the belief in the infallibility of the prophets. The infallibility of the prophets is established in numerous Quranic verses, such as those mandating obedience to the prophets (1) and others affirming the sincerity of the prophets (2), particularly Abraham (3). Additionally, the Quran emphasizes the purity and righteousness of the prophets, including Abraham (4).

The Portrayal of Abraham in the Quran

The Quran praises Prophet Abraham with numerous noble attributes, describing him as "Hanif" (pure monotheist) (5), "Moqeen" (certain in faith) (6), "Siddiq" (truthful) (7), "Nabi" (prophet) (8), "Abd" (servant of God) (9), "Mumin" (believer) (10), "Muhsin" (benefactor) (11), "one with a sound heart" (12), "Imam" (leader) (13), and "righteous" (14).

Abraham is also presented as a role model (15), one of the chosen and noble ones (16), referred to as "Khalil" (a close friend of God) (17), and described as an entire "nation" in his own right due to his obedience to God (18).

Abraham’s Illness

Answer: In all divine religions, the role, status, and nurturing, cultural, and social contributions of mothers have been highlighted. Similarly, Islam has extensively discussed the various dimensions of motherhood. Among the topics concerning motherhood, its moral aspect is significant, specifically addressing the question of whether motherhood holds moral value or qualifies as a moral virtue. Answering this involves exploring both the philosophical essence of moral value and Islamic textual sources alongside insights from Muslim scholars regarding the esteemed status of motherhood.

1. The Moral Value of Motherhood in the Philosophy of Ethics

From the perspective of ethics, moral values are associated with desirable qualities in deeds, preferences, conventions, objectives, actions, objects, and individuals. (1) Moral value, more specifically, applies to ethical actions or traits. (2) In this context, moral values refer to voluntary and intentional human behaviours that stem from free will and choices. (3)

Additionally, within Islamic thought, positive moral values are those that contribute to achieving ultimate perfection or fulfilment in alignment with one’s ultimate purpose. (4)

Given this, motherhood, being a voluntary act that stems from human free will, can be attributed moral value. Furthermore, as supported by Islamic narrations (to be discussed later), motherhood is described as meritorious and rewarded by God. This indicates its positive role in human perfection, qualifying it as a positive moral value and a moral virtue.

2. The Esteemed Status of Motherhood among Prophets and Saints

Islamic scriptures and narrations indicate that motherhood holds a lofty position among Prophets and saints. For instance, Prophet Abraham (AS) prayed for forgiveness for his parents, as recorded in the Quran:
"Our Lord, forgive me and my parents and the believers on the Day the account is established." (Surah Ibrahim: 41).

Similarly, Prophet Jesus (AS) emphasised the importance of respecting his mother, as stated in the Quran:
"And [He made me] dutiful to my mother, and He has not made me a wretched tyrant." (Surah Maryam: 32).

Imam Zayn al-Abidin (AS) eloquently explained the rights and significance of mothers:
"The right of your mother is that you know she carried you where no one carries anyone. She fed you the fruit of her heart that no one gives to anyone. She protected you with all her body parts, cared not if she went hungry as long as you ate, went thirsty as long as you drank, was exposed to heat as long as you were in shade, and gave up sleep for your sake. She protected you from cold and heat, all for you to be hers. You cannot thank her enough unless God helps you and grants you success." (Risalat al-Huquq).

These examples illustrate the revered status of mothers, making the fulfilment of their rights an obligation.

3. The Moral Value of Motherhood through Childbearing

Motherhood, achieved through childbearing, is inherently a voluntary action. Examining its moral significance often intersects with the ethical value of childbearing itself. In Islamic traditions, the sacrifices involved in motherhood are highly esteemed. For example:
"A woman, from the moment of pregnancy to childbirth and nursing, earns the reward of a person stationed at the frontier in God's way. If she passes away during this time, her status will be akin to that of a martyr." (8)

Another narration highlights the rewards of enduring the difficulties of childbearing and nurturing:
"When a woman becomes pregnant, she earns the reward of a fasting, night-praying warrior in God's cause. When she gives birth, her reward is so great that it is beyond comprehension. When she nurses her child, for every suck, she earns the reward of freeing a slave from the descendants of Prophet Ismail. Once the nursing period ends, an angel touches her side and says, 'Begin anew, for your past sins have been forgiven.'” (9)

The immense reward tied to these acts reflects their positive moral value. In a well-known narration, the Prophet Muhammad (PBUH) stated:
"Paradise lies beneath the feet of mothers." (10)

Conclusion

Motherhood, as a voluntary act, can be classified as a moral value. Furthermore, insights from Islamic scripture and traditions highlight that motherhood is among the highest moral virtues, accompanied by immense rewards and blessings. Additionally, considering the pivotal role mothers play in shaping culture, society, and future generations, it is evident that motherhood is one of the most honourable and morally significant roles a person can undertake.

Answer: Human beings are naturally inclined toward perfection, a trait that drives them to strive for higher stages of moral and spiritual growth. This journey toward perfection is facilitated by realising innate potential and seeking inspiration from exemplary figures who have attained noble statuses. The desire to emulate role models stems from a natural inclination to benefit from their experiences and follow in their footsteps.

The act of imitating others can sometimes occur without proper reflection or understanding, leading to blind following or pursuit of trivial goals. However, imitation based on awareness, purpose, and knowledge leads to constructive results. The Qur'an highlights this principle by presenting Prophet Muhammad (PBUH) as an exemplary role model:
"Certainly, there is for you in the Messenger of Allah an excellent example for anyone whose hope is in Allah and the Last Day and who remembers Allah often." (Surah Al-Ahzab: 21)

Women as Role Models

In Islam, the measure of excellence is taqwa (piety) and submission to divine truth, which applies equally to men and women. For instance, the Qur'an presents Asiyah, the wife of Pharaoh, as an example for believers:
"And Allah presents an example of those who believed: the wife of Pharaoh, when she said, 'My Lord, build for me near You a house in Paradise and save me from Pharaoh and his deeds and save me from the wrongdoing people.'” (Surah At-Tahrim: 11)

Prophet Muhammad (PBUH) introduced his daughter, Lady Fatimah (PBUH), as the role model for women, stating:
"An angel came to me and gave me glad tidings: Fatimah is the leader of the women of Paradise and the foremost among the women of my nation."

Islam regards the worthiness of a role model based on their submission to God and adherence to divine commands. Thus, Lady Fatimah and Lady Zaynab (PBUT) can serve as universal role models for all humanity, just as men like Imam Ali (PBUH) and the Prophet Muhammad (PBUH) are exemplary for everyone. Men and women share equal potential to attain closeness to God, making these noble figures models of spiritual and moral excellence.

The Philosophy behind Lady Fatimah’s Exemplary Status

Prophet Muhammad’s designation of Lady Fatimah as a role model underscores her embodiment of his own exemplary character. Lady Fatimah’s devotion to upholding Islamic values, her sacrifice for the continuity of leadership (wilayah), her piety, modesty, kindness, and dedication to family life make her a peerless example. Imam Mahdi (PBUH) also refers to Lady Fatimah as his role model:
"In the daughter of the Messenger of Allah, I find an excellent example."

Lady Zaynab (PBUH), who walked the same path of sacrifice, courage, and unwavering faith, also embodies these exemplary qualities.

Guidance as a Prerequisite for Emulation

The Qur'an states:
"They are those whom Allah has guided, so follow their guidance." (Surah Al-An'am: 90)

This verse highlights that the guidance bestowed upon Prophets qualifies them as role models. Similarly, Lady Fatimah and Lady Zaynab (PBUT) possess the qualities of divinely guided individuals, making them ideal examples for emulation.

Direct and Indirect Emulation

Emulation can occur in two ways:

1. Direct Emulation – Following specific actions, such as observing prayer at its prescribed time, as demonstrated by the Prophet Muhammad (PBUH).
2. Indirect Emulation – Adopting the essence or spirit of an action when its specific form may not be directly applicable. For instance, Lady Fatimah (PBUH) wore modest and patched clothing, signifying humility and disdain for worldly attachment. The emulation here lies in adopting the values of modesty and detachment, rather than replicating the outward form.

Prioritisation of Responsibilities

Lady Fatimah and Lady Zaynab (PBUT) demonstrated an unwavering focus on prioritising responsibilities, with the ultimate goal of serving and worshipping God. They upheld motherhood and family life as irreplaceable duties, ensuring that other roles or activities never overshadowed these core responsibilities.

Raising Virtuous Offspring

The family is the primary institution for nurturing and shaping children’s character. Given the critical nature of early childhood development, any negligence in this stage can have lasting adverse effects. A mother’s concentrated effort on child-rearing reflects her alignment with the examples set by Lady Fatimah and Lady Zaynab (PBUT).

Essential Attributes to Emulate

Walking the path of Lady Fatimah and Lady Zaynab (PBUT) requires continuous effort, unwavering faith, righteous actions, and adherence to their example. Key attributes include:

1. Taqwa (Piety): A shield attained through fulfilling obligatory acts and avoiding prohibitions.
2. Pursuit of Knowledge: Both women exemplified the importance of learning and acquiring wisdom.
3. Worship: Their deep connection to God was nurtured through devotion and prayer.
4. Patience: They endured immense trials with steadfastness.
5. Service to Humanity: Their lives were marked by selfless service to others.
6. Loyalty to Leadership (Wilayah): Their unwavering support for divine leadership remains exemplary.
7. Raising Righteous Offspring: They nurtured future leaders and role models.
8. Upholding Truth: Their courage in defending justice and truth is unparalleled.

Conclusion

Human beings are naturally drawn to perfection and seek role models to guide them on this path. In Islam, the most exemplary figures are those who embody complete submission to God’s will, making the Prophet Muhammad, Lady Fatimah, and Lady Zaynab (PBUT) ideal role models for humanity. Although attaining the exact status of Lady Fatimah or Lady Zaynab may not be possible, striving to emulate their qualities brings individuals closer to their exalted station. For women, embracing their God-given roles, whether in personal, familial, or social spheres, aligns them with these noble figures' paths. A life inspired by the examples of Lady Fatimah and Lady Zaynab (PBUT) requires perseverance, patience, and a steadfast commitment to divine principles.

Answer: The practice of animal sacrifice, commonly known as "shedding blood," is a deeply rooted custom in many cultures and religions. In Islam, sacrificing animals is considered a religious act, classified into obligatory (wajib) and recommended (mustahab) categories. The act holds significant spiritual, communal, and symbolic meanings, often associated with specific events or aims. Below is an exploration of various instances of sacrificial practices in Islam, along with their rationale and benefits.

1. Obligatory and Recommended Sacrifices

Obligatory Sacrifice

Sacrifice is mandatory in certain religious contexts, such as:

• During Hajj (Eid al-Adha): Sacrificing an animal is part of the rituals performed in Mina.
• As an Expiation: For instance, if someone breaks an oath (nadhar) or a binding vow, they may be required to offer a sacrifice as kaffarah (expiation).

Recommended Sacrifice

Beyond obligatory instances, Islam encourages sacrificing animals on various occasions to express gratitude, celebrate joyous events, or seek blessings.

2. Sacrifices in Specific Contexts

Aqeeqah: Sacrifice for a New-born

Aqeeqah refers to sacrificing a sheep or goat on the seventh day after a child's birth. It is believed to ensure the newborn's well-being and safety. As narrated in hadith:
"A child’s health and safety are tied to their Aqeeqah." (4)

Key points:

• For All Ages: If a person was not offered an Aqeeqah in childhood, they can perform it for themselves later in life.
• Significance of Sacrifice: Aqeeqah should involve the actual act of sacrifice, as it holds intrinsic spiritual effects, distinct from mere charitable acts like giving alms. (6)

Walima: Feast to Celebrate Blessings

Walima refers to communal feasting in celebration of significant life events, such as:

• Marriage: The Prophet Muhammad (PBUH) emphasised hosting a walima after marriage. In the case of Lady Fatimah's wedding, a large ram was sacrificed to feed the guests. (10)
• Childbirth: Hosting a feast with sacrificial meat was also recommended after the birth of a child.
• New Home: When acquiring or building a house, the Prophet (PBUH) advised sacrificing a sheep and distributing its meat to the needy, along with reciting the following prayer:
  "O Allah, repel the mischief of humans, jinn, and devils from me, and bless this house for me." (9)

Benefits: Such sacrifices and associated acts are believed to bring blessings, repel evil forces, and foster community bonds.

General Sacrifice

Islamic teachings also recommend sacrificing animals without specific occasions. This practice is rooted in the love of charity, communal sharing, and seeking divine blessings. A hadith states:
"Allah loves the shedding of blood (sacrifice) and feeding others." (11)

Benefits of Sacrifice and Feeding Others:

• Dual Reward: Sacrificing an animal and distributing its meat allow individuals to gain the reward of both sacrifice and charity.
• Protection Against Calamities: Giving alms or feeding others can shield individuals from harm and misfortunes. As Imam Baqir (PBUH) mentioned:
  "Charity wards off seventy calamities, including an unpleasant death." (16)

3. Sacrifice and Superstition

While Islam encourages sacrifices for spiritual and communal benefits, it firmly discourages baseless superstitions or cultural practices without religious backing. Examples include:

• Rituals with No Basis: Practices like smearing blood on objects or slaughtering an animal in front of a bride or pilgrim lack authentic religious endorsement.
• Focus on Core Values: The emphasis should remain on genuine acts of charity and gratitude, not on rituals rooted in superstition.

4. Broader Implications of Sacrifice

Sacrifices in Islam extend beyond their physical act, symbolising:

• Gratitude: Acknowledging divine blessings and sharing them with others.
• Charity: Distributing meat to the poor reinforces the values of compassion and community welfare.
• Blessings and Protection: Associated practices, like feeding the needy and giving alms, enhance spiritual rewards and provide protection from adversities.

Conclusion

Sacrifice is a well-established Islamic practice with deep spiritual and communal significance. While obligatory sacrifices form an integral part of religious rituals like Hajj, recommended sacrifices in events like Aqeeqah and Walima promote gratitude and social bonding. Additionally, general sacrifices help foster charity and divine blessings. Importantly, Islam advocates meaningful and purposeful sacrifices, discouraging baseless rituals or superstitions.

By aligning the practice of sacrifice with religious principles, individuals can ensure it becomes a source of divine favour, communal harmony, and personal spiritual growth.

Answer: Islam views humans as the highest creation (Ashraf al-Makhluqat) and emphasizes kindness towards animals as a reflection of moral virtue. Animals, according to the Qur'an, participate in the worship of God in ways that are beyond human comprehension. The Qur'an mentions over 35 animals, dedicating six chapters to their names, and contains more than 200 verses referencing them. With this foundational respect for animals, Islam allows the keeping of pets like dogs and cats, provided certain conditions are met.

1. Dogs in Islam: Guidelines for Ownership

Dogs hold a special status in Islamic jurisprudence:

• Permissibility of Ownership: Keeping a dog for specific purposes such as guarding, hunting, or herding is permissible and encouraged. These roles showcase the dog's usefulness, and its monetary value is acknowledged in Islam.
• Ritual Impurity (Najasa): Dogs are considered ritually impure (najis) in Islamic law. This means that contact with a wet dog (e.g., its saliva) requires purification through washing. However, impurity does not equate to moral uncleanliness or disdain. The distinction between ritual impurity and intrinsic worth highlights the practical nature of Islamic law.
• Avoiding Close Proximity: It is recommended to keep dogs outside living spaces, such as in a yard or kennel, to maintain ritual purity within the home.

2. Cats in Islam: Guidelines for Ownership

Cats are not considered impure in Islamic teachings. However:

• Cleanliness during Prayer: Hair from cats that sticks to clothes or prayer mats can invalidate prayers. Thus, extra attention to cleanliness is advised when keeping a cat indoors.
• General Cleanliness: Cats are inherently clean animals, which makes them easier to manage in comparison to dogs.

3. General Principles for Keeping Pets

• Respect and Care: Islam emphasizes proper care and kindness towards animals. Owners are responsible for providing food, shelter, and ensuring their well-being.
• Avoid Excessive Familiarity: Treating pets as equals, such as sharing food or engaging in behavior that diminishes the human's dignity, is discouraged. Islam encourages humans to form connections that contribute to their spiritual growth and avoid attachments that might distract them from their higher purpose.
• Living Space Considerations: In apartments or small homes, keeping pets like dogs or cats may lead to difficulties in maintaining cleanliness or respecting neighbors' comfort and rights.

4. Social and Ethical Considerations

• Impact on Neighbours: Noise, odour, or unsanitary conditions caused by pets can disturb neighbours, violating their rights. Prophet Muhammad (PBUH) emphasized the importance of neighbourly kindness, stating, "Gabriel emphasized neighbours’ rights to the extent that I thought they would inherit from one another." (4)
• Hygiene and Cleanliness: Ensuring the pet's area and surroundings remain clean is essential to prevent health issues or disturbances to others.

5. Ethical Companionship and Balance

Islam discourages forming an undue attachment to animals at the expense of spiritual or personal development. Imam Ali (AS) stated, "Associate yourself with what elevates you spiritually, not with what degrades your potential." Similarly, Imam Reza (AS) warned against forming emotional bonds with objects or beings that do not contribute to one's spiritual progress. (3)

6. Recommendations for Pet Ownership

• Living Conditions: 
  • In apartments, pet ownership should consider the well-being of the animal, cleanliness, and the neighbors' rights.
  • In houses with outdoor spaces, animals like dogs can be kept outside in a suitable environment.
• Alternatives: Islam encourages keeping certain other animals like birds or livestock (e.g., chickens), as they are less intrusive and align well with the faith's principles.

Conclusion

Keeping pets such as dogs or cats is permissible in Islam with specific guidelines:

1. Dogs are considered ritually impure, and their presence in living spaces should be managed accordingly.
2. Cats are not impure but require attention to cleanliness for prayer.
3. Owners must ensure their pets' well-being and avoid disturbances to neighbors.
4. Emotional connections to animals should not replace relationships that promote spiritual growth.
5. Pet ownership must align with Islamic ethical and social standards, ensuring harmony with faith, community, and personal development.

Ultimately, while Islam respects and permits kindness to animals, it emphasizes moderation, cleanliness, and ethical responsibility in their care.

Answer: Unfortunately, YES. The tragic incident of the attack on the house of Lady Fatimah (SA) after the Prophet's demise is one of the bitter true events, sparking numerous questions and debates. 

The House near the Prophet's Mosque

When the Prophet (PBUH) migrated to Madinah, one of his first acts was to construct the Prophet's Mosque. Around the mosque, small chambers (hujurat) were built for the Prophet and some of his wives. Wealthier companions also constructed homes around the mosque, with doorways opening into the mosque for easy access during prayers. One of these chambers, provided by Harithah ibn Nu’man, became the home of Imam Ali (AS) and Lady Fatimah (SA) after their marriage.

The Door Leading to the Mosque

• In the event known as Sadd al-Abwab (closing the doors), the Prophet (PBUH) was divinely instructed to close all doors opening into the mosque except the door of Imam Ali and Lady Fatimah’s house. This decision signified Imam Ali's spiritual purity and unique relationship with the Prophet.
• Despite this honour, the house also had another door leading to the street. This arrangement allowed routine movements and visits without using the door opening directly into the mosque.

Key Accounts

• Al-Suyuti narrates that Omar ibn Khattab questioned why Ali's door remained open, to which the Prophet (PBUH) replied, “This is not my decision; it is divine command.”
• Historical accounts highlight the significance of this door as a sign of virtue but do not suggest it was the primary access point for the household's daily activities.

The Incident of the Attack

Who were involved in the attack?

• Historical records name prominent individuals involved in the attack, such as Abu Bakr, Omar ibn Khattab, Khalid ibn Walid, and others. However, there was a person hired by the rulers called “Qunfus” who set the fire to burn the door.( Muhammad ibn Mas'ud al-Ayyashi, Tafsir al-Ayyashi, 1st edition, al-Matba'ah al-'Ilmiyyah, Tehran, 1380 AH, vol. 2, pp. 66–67)

Answer: Islam emphasizes that the primary purpose of life is to attain growth, perfection, and happiness. Key practices to achieve this include both acts of worship, such as prayer, and serving others with kindness. While both are essential, understanding their roles and balance is critical.

1. The Importance of Prayer and Worship

Prayer and other acts of worship have significant spiritual and moral benefits. One of the main purposes of prayer is to bring humans closer to God. The Qur’an states that the purpose of creation is worship:

“I did not create the jinn and mankind except to worship Me.” (Surah Adh-Dhariyat, 51:56)

Prayer has numerous benefits:

• Closeness to God: Imam Ali (AS) states, “Prayer is a means of nearness for every God-fearing person.”
• Spiritual Peace: Prayer helps calm the soul and provides a sense of divine connection (Surah Ar-Ra’d, 13:28).
• Prevention of Sin: Prayer acts as a deterrent against immoral behavior (Surah Al-Ankabut, 29:45).

2. The Importance of Helping Others

Helping others and serving humanity is a highly valued act in Islam, often considered among the best forms of worship. The Qur’an frequently pairs acts of kindness and social responsibility with worship, such as prayer and giving charity. For example:

“Establish prayer and give Zakat.” (Surah Al-Baqarah, 2:43)

Prophet Muhammad (PBUH) stated:

“The best of people are those who are most beneficial to others.”

Serving others reflects divine compassion and aligns with the values of justice and generosity that Islam emphasizes. Acts like feeding the hungry, aiding the poor, and resolving disputes are seen as manifestations of a true believer's faith.

3. Balancing Worship and Service

Rather than seeing worship and service as mutually exclusive, they complement each other in Islamic teachings. Prayer strengthens one’s relationship with God, while helping others demonstrates that divine connection in practice. Ideally, a believer integrates both into their life.

For example:

• Prayers help purify one’s intentions and develop self-discipline.
• Serving others extends those qualities outward, fostering compassion and community.

Hadiths highlight this balance:

• The Prophet (PBUH) emphasized acts of service as extensions of faith, saying, “Iman (faith) consists of good character, feeding others, and shedding blood (sacrifice) for the sake of God.”
• At the same time, he warned against neglecting prayer, considering it the foundation of one’s relationship with God.

4. The Priority in Specific Situations

While both are vital, their priority depends on the context.

• If someone’s immediate need for help conflicts with your ability to perform non-obligatory prayers, aiding them may take precedence.
• However, neglecting essential acts like obligatory prayers in favour of service undermines spiritual discipline and accountability.

Conclusion:

Islam places equal importance on acts of worship (prayer) and service to others, encouraging a harmonious blend.

• Prayer connects individuals to God, nurtures spirituality, and serves as a moral compass.
• Helping others demonstrates faith in action and reflects God’s mercy.

The ideal approach is to integrate both, prioritizing each according to the situation, while remembering that they are not opposing practices but complementary paths to attaining God’s pleasure.

Answer: The intellect is a divine gift, regarded as a central faculty in Islamic teachings, and its strength and effectiveness can vary among individuals. Many narrations identify factors that diminish or damage intellectual capacity. By avoiding these pitfalls, one can safeguard and strengthen their intellect.

Factors Leading to Intellectual Decline:

1. Prolonged Desires, Idle Talk, and Overindulgence

Imam Ja'far al-Sadiq (AS) stated:

“Whoever subjects three things to dominate three others contributes to the destruction of their intellect: one who dims the light of reflection with prolonged desires, erases the brilliance of wisdom with idle talk, and extinguishes the light of lessons with carnal desires. Such a person aids their whims in destroying their intellect, and whoever destroys their intellect ruins both their religion and worldly life.” (1)

These traits — extended hopes, purposeless speech, and excessive indulgence — directly contribute to intellectual decline.

2. Following Desires and Lust

Chasing desires and succumbing to whims weakens the intellect. Imam Ali (AS) said:

“Obedience to desires corrupts the intellect.” (2)
In another narration, he warns that even minimal indulgence in lust can harm one's mental clarity. (3)

3. Arrogance

Pride and self-importance erode wisdom. Imam Muhammad al-Baqir (AS) stated:

“Whenever arrogance enters a person’s heart, their intellect diminishes by that measure, whether small or large.” (4)

4. Anger

Anger disrupts rational thinking and sound judgment. Imam Ali (AS) explained:

“Anger destroys wisdom and takes one far from correctness.” (5)
Imam Ja'far al-Sadiq (AS) similarly emphasized: “Anger obliterates the heart of the wise, and whoever cannot control their anger cannot control their intellect.” (6)
Furthermore, those dominated by anger are considered unwise and akin to animals in behavior. (7)

5. Associating with the Ignorant

The company one keeps significantly impacts their intellectual growth. Imam Ali (AS) warned:

“Whoever associates with an ignorant person, their intellect diminishes.” (8)

6. Excessive Worldliness

Love for the material world and constant pursuit of wealth can corrupt the intellect. Imam Ali (AS) stated:

“Love for the world corrupts the intellect, deafens the heart to wisdom, and results in painful punishment.” (9)

7. Avoiding Meat

A unique insight from Islamic traditions is the emphasis on consuming meat in moderation for intellectual health. Imam Ja'far al-Sadiq (AS) said:

“Meat grows flesh and increases intellect. Whoever refrains from eating it for several days, their intellect will deteriorate.” (10)
Additionally, prolonged abstinence from meat is linked to bad temper and diminished reasoning. (11)

8. Abandoning Trade

Economic activity and commerce stimulate mental acuity. Imam Ja'far al-Sadiq (AS) stated:

“Abandoning trade reduces intellect.” (12)
On the contrary, engaging in trade is said to enhance intellectual capacity. (13)

Conclusion:

Islamic teachings emphasize both spiritual and practical behaviors to preserve and enhance intellectual capacities. Factors such as prolonged desires, indulgence, arrogance, anger, and excessive worldliness undermine intellect. At the same time, certain practices, like avoiding meaningful interactions and not consuming meat in moderation, can also negatively affect one's reasoning.

Striving to avoid these behaviours and embracing moderation, self-control, and beneficial practices can help maintain and enhance one's intellectual capabilities.

Answer: The holy Quran, as a divine revelation, emphasizes the absence of contradiction in its content as a sign of its divine origin. Critics sometimes cite the claim of "spelling contradictions" to challenge its divine nature. However, these claims stem from a misunderstanding of what constitutes a contradiction and the historical context of Quranic writing.

Key Points to Address the Claim:

1. Definition of Contradiction (Tanāqud) in Logic

In Islamic theology and logic, "contradiction" refers to two opposing statements that cannot both be true or false simultaneously. For example:

• "The Quran is the word of God" and "The Quran is not the word of God" are contradictory statements.
• Spelling variations, however, do not involve conflicting meanings or claims and therefore do not constitute a contradiction in the logical sense.

2. The Oral Nature of the Quran

The Quran was primarily revealed as a spoken word, not a written text. Its essence and miraculous nature lie in its linguistic eloquence, message, and coherence, rather than in the mechanics of its transcription. Errors or variations in transcription reflect human limitations, not the divine origin of the text.

3. Spelling Variations in Early Arabic Script

The Arabic script during the early Islamic era lacked the standardization we see today. Key issues include:

• Absence of vowels and diacritical marks: Early Arabic lacked the systems of dots and diacritics that distinguish letters like "ب" (ba), "ت" (ta), and "ث" (tha).
• Multiple acceptable spellings: Words like "نعمت" (ni‘mat) and "نعمه" (ni‘mah) were written differently in various contexts but were understood uniformly by native speakers.

These variations were a reflection of the writing conventions of the time and not inconsistencies in the Quranic message.

4. Examples of Alleged Spelling Variations

In Al-Tamhid, Ma‘rifat notes examples like:

• "نعمت" (ni‘mat) vs. "نعمه" (ni‘mah)
• "بسطه" (basatah) vs. "بصطه" (bisatah)

These variations are tied to:

• The lack of standardized spelling conventions at the time.
• Regional writing practices among scribes.
• Differences in dialects that influenced transcription.

Such discrepancies do not alter the meaning or coherence of the Quran's message.

5. The Role of Khat (Calligraphy) in Early Manuscripts

The Prophet Muhammad (PBUH) did not introduce a unique script for the Quran. Instead, the Quran was written using the available Arabic script, which evolved over centuries. Early Quranic manuscripts reflect this transitional phase, which included:

• Variations in word segmentation and spelling.
• Use of archaic forms of words that were later standardized.

The final standardization of Quranic script occurred under later Caliphs, particularly during the Umayyad and Abbasid periods.

6. The Quran’s Challenge of Consistency

The Quran itself asserts:

"Do they not consider the Quran? If it had been from other than Allah, they would have found within it much contradiction." (Surah An-Nisa 4:82)

This refers to contradictions in meaning, theology, or historical accounts, not spelling or orthography. The Quran’s internal coherence and its ability to remain relevant and meaningful across centuries attest to its divine origin.

Distinguishing Between Divine Content and Human Transcription

The Quran's content is divinely revealed and free from contradiction. However:

• Writing and transcription are human activities: Errors or inconsistencies in writing reflect the limitations of scribes, not the divine source.
• The message remains unaffected: Variations in spelling do not alter the intended meaning of the text.

Conclusion

The claim of "spelling contradictions" in the Quran, highlights historical variations in orthography, not theological inconsistencies. These do not undermine the Quran’s status as a divine miracle but rather reflect the developmental history of the Arabic script. The Quran remains free of contradictions in its meaning and message, fulfilling its claim of divine perfection.