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.

Answer: Prayer is one of the most important acts of worship in Islam, and there is much emphasis on its establishment in hadiths and narrations. However, simply performing the act of prayer is not enough to benefit from this important worship; it must also be accepted by God. In the words of the infallibles (peace be upon them), there are factors and actions that lead to the acceptance of prayer. Some of these actions are listed below.

Factors for the Acceptance of Prayer:

1. Love and Allegiance to the Ahl al-Bayt (peace be upon them)

One of the most important factors for the acceptance of prayer, emphasized in many hadiths, is having love and allegiance to Amir al-Mu'minin (Ali) and his descendants. The Prophet (peace be upon him) said: "Whoever loves Ali, God will accept his prayer, fasting, night prayers, and will answer his supplications." In another hadith, he said: "The key to prayer is purification, its sanctification is the Takbir, and its completion is the Tasleem. God does not accept prayer without purification, and no charity from stolen property. The greatest spiritual purity for prayer is allegiance to Muhammad, the master of the messengers, and allegiance to Ali, the master of the successors, as well as love for their supporters and enmity for their enemies." A narration from Imam Zayn al-Abidin (peace be upon him) also mentions that the cause of prayer acceptance is allegiance to the Ahl al-Bayt and disassociation from their enemies.

1. Piety and Avoidance of Sin

Another condition for the acceptance of prayer is piety and abstaining from sin. The Prophet (peace be upon him) said: "If you pray until you become like pegs and fast until you become like a bow, God will not accept your deeds except with piety that prevents you from sin." Piety is defined as chastity and abstaining from sin, so anyone who appears to pray but continues to sin alongside it, their prayer will not be accepted. In a narration from the Prophet (peace be upon him), it is stated: "There is no prayer for one who does not obey prayer, and the obedience to prayer is to refrain from immorality and wrongdoing."

Avoiding sin can serve as a clear criterion for people to know whether their prayers are accepted by God. Anyone whose prayer does not prevent them from sin should know that their prayer is not receiving divine attention. Therefore, Imam Ja'far al-Sadiq (peace be upon him) said: "Whoever wants to know whether their prayer has been accepted or not, let them see if their prayer has prevented them from sin and evil. The more their prayer prevents them from sin, the more accepted it is."

1. Paying Zakat (Almsgiving)

Zakat is one of the obligatory financial duties in Islam. The Prophet (peace be upon him) said: "Give the zakat of your wealth, and your prayer will be accepted." He also said: "Prayer is not complete except with zakat, and no charity from stolen property is accepted. There is no prayer for one who does not pay zakat, and there is no zakat for one who does not have piety."

1. Remembrance of God and Humility Before Him

The remembrance of God and humility before Him are also essential factors for the acceptance of prayer. In a supplication by Prophet Musa (Moses) with God, it is stated: "O Musa, I do not accept the prayer except from one who humbles themselves before My greatness, places the fear of Me in their heart, spends their day remembering Me, does not persist in sin at night, and knows the rights of My friends and lovers." In another narration, it is said: "I only accept the prayer of one who humbles themselves before My greatness, refrains from desires for My sake, and spends their day remembering Me."

Thus, remembering God and showing humility before Him play a significant role in the acceptance or rejection of prayer.

1. Presence of Heart and Sincerity

One of the conditions for the acceptance of prayer is the presence of the heart and attentiveness to God during the prayer. The more one sees themselves close to God and present before Him during prayer, the more their prayer will be accepted. Imam Baqir (peace be upon him) said: "Pay attention to your prayer, because only that part of the prayer is counted for you that you are attentive to." Also, in a narration from Amir al-Mu'minin (peace be upon him), sincerity is mentioned as a condition for the acceptance of deeds: "Nothing will be accepted from you except the actions in which you have shown sincerity."

1. Helping Others

Finally, it is important to note that the factors for the acceptance of prayer are not limited to the ones mentioned. Helping others is also a factor in the acceptance of prayer. In a narration from Imam Sadiq (peace be upon him), God is reported to have said: "I accept the prayer of the one who does not consider themselves greater than My creation, feeds the hungry, clothes the naked, has compassion for the afflicted, and provides shelter to the stranger."

1. Avoiding Actions that Lead to Rejection of Prayer

It is important to note that, as there are actions that contribute to the acceptance of prayer, there are also actions mentioned that lead to its rejection. For example, consuming alcohol, using unlawful wealth, and similar actions lead to the rejection of prayer. Therefore, alongside performing the actions that help in the acceptance of prayer, it is also necessary to be aware of and avoid actions that lead to its rejection.

Conclusion

The hadiths outline conditions for the acceptance of prayer. The love and allegiance to the Prophet Muhammad and Amir al-Mu'minin (peace be upon them) and their descendants, piety and avoidance of sin, and the payment of zakat are all factors for the acceptance of prayer. The remembrance of God, humility before Him, presence of heart, and sincerity are other important factors emphasized by the Imams (peace be upon them) for the acceptance of prayer. Additionally, helping others is also significant. It is crucial to be aware of and avoid actions that lead to the rejection of prayer, as mentioned in the narrations of the infallibles (peace be upon them).

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).

Answer: Scholars have provided several interpretations of these verses:

1. Spiritual Illness: Abraham may not have been physically ill, but he was spiritually anguished and disheartened by his people's persistent idol worship. His statement reflected the "sickness" of his heart and mind over their misguided practices.
2. Tawriyah (Evasive Speech):
   Abraham employed a form of speech known as tawriyah, where a statement has an apparent meaning understood by the listener and a hidden intent known to the speaker. For example, someone might say, "The person you’re asking about is not here," meaning they are not at the door, while the listener assumes they are not in the house.

In this context, Abraham’s statement “I am ill” could mean, "I will fall ill in the future" since anyone destined to die is effectively "ill" due to their mortality. This type of expression is not considered lying in Islamic theology.

1. Physical Illness:
   Abraham may have genuinely been physically unwell. Some commentators suggest that he calculated the timing of his illness based on the stars, similar to someone predicting the recurrence of an illness. Hence, he informed his people that he could not participate in their festival.

There is no definitive evidence to prove that he was not ill during that time. The Quran describes him as possessing a "sound heart" (Qalb-e-Salim), which aligns with honesty and purity, further indicating that he did not lie.

Answer: When Abraham was accused of destroying the idols, he said, "The biggest of them did this." However, this statement was a form of argumentation to expose the fallacy of idol worship. He immediately followed up by saying, “Ask them if they can speak,” pointing out the absurdity of attributing power to lifeless objects.

This technique, known as reductio ad absurdum, is common in logical discourse and is not considered deceitful. By framing his response this way, Abraham compelled his audience to reflect on the irrationality of worshipping idols that could neither harm nor benefit them.

Such rhetorical strategies are widely accepted in debates and dialogues and are not viewed as falsehoods. Rather, they are methods to guide opponents toward self-realization and truth.

Conclusion

1. The Quran itself is the primary evidence for the infallibility of prophets. It describes Abraham in highly virtuous terms, incompatible with lying or any other form of moral failing.
2. Abraham’s statement about being ill can be interpreted in several ways, including spiritual anguish, tawriyah, or even actual illness. None of these interpretations suggest dishonesty.
3. His response regarding the destruction of idols was a logical argument designed to expose the futility of idol worship. It was not a lie but a strategic method of reasoning to lead his people to the truth.

Therefore, the claim that the Quran is not the word of God and that these stories disprove prophetic infallibility is unfounded. The Quran remains a profound and divine scripture, offering deep wisdom through its narratives and teachings.

Answer: This question can be addressed through the following points:

1. The Basis of the Ruling in Islamic Jurisprudence

Islamic scholars agree that the penalty for insulting the Prophet is death. This ruling is based on:

• Numerous authentic narrations (mutawatir reports)
• Consensus (ijma') among Islamic scholars 

There is some debate about whether this ruling falls under the broader category of apostasy or is an independent legal matter. 

Historically, this ruling was enforced during the Prophet’s lifetime. For example:

• During the conquest of Mecca, the Prophet forgave most of his adversaries but excluded certain individuals, such as two women who mocked and insulted him through poetry. (10, 11)

In modern times, this ruling has been invoked in cases like Salman Rushdie’s The Satanic Verses, the Danish newspaper Jyllands-Posten’s offensive cartoons, and France’s Charlie Hebdo.

It is important to note that the punishment applies only when the offense is deliberate and intentional. Insults made out of ignorance, coercion, extreme anger, or inadvertence do not qualify as Sāb al-Nabī. This distinction is codified in Islamic law and national penal codes in some Muslim-majority countries. For instance, Article 263 of the Iranian Penal Code specifies that insults made under duress, intoxication, or unintentional slip of the tongue are not considered Sāb al-Nabī. (12)

2. Universal Sensitivity to Sacred Beliefs

The concept of severe penalties for blasphemy is not unique to Islam. Similar principles exist in other religious and societal systems:

• Christianity:
  The Bible declares blasphemy, particularly against the Holy Spirit, as an unforgivable sin. Historically, blasphemy was punishable by death in Europe until the 18th century. (13, 14)
• Judaism:
  The Torah prescribes death for blasphemy against God. (15)

These measures were intended to protect the sanctity of shared beliefs and prevent societal chaos. The rationale is that those who insult sacred figures or beliefs undermine the moral and social foundations of a community, leading to psychological, spiritual, and societal harm.

3. Comparing Blasphemy to Murder

• Murder: The killing of one person directly impacts an individual’s physical life.
• Blasphemy:
  Insulting sacred figures or beliefs can lead to widespread spiritual and psychological harm. It erodes the moral fabric of society, potentially driving individuals into existential crises, despair, or even suicide.

By this comparison, blasphemy is seen as a crime with far-reaching consequences, justifying a strong response to prevent greater harm.

4. Protecting the Foundations of Faith and Society

The Prophet Muhammad (peace be upon him) is not merely a religious figure; he is central to Islamic law, morality, and identity. Insulting him can:

• Undermine the faith of believers.
• Disrupt societal harmony.
• Erode trust in the moral and legal systems derived from his teachings.

Islam considers it a duty to protect these foundations, as the harm caused by blasphemy extends beyond individuals to the entire community.

5. Ethical Justification

From an ethical perspective, the punishment for Sāb al-Nabī meets several criteria:

• Altruism: The ruling prioritizes the collective well-being of society over individual freedoms.
• Rational Basis: The punishment is designed to deter actions that threaten communal harmony and faith.

Thus, while the punishment may seem harsh, it is rooted in a larger framework of ethics that prioritizes societal stability and spiritual integrity over individual actions.

Conclusion

1. The punishment applies only under strict conditions, such as intentionality and awareness.
2. Respect for the Prophet and other sacred beliefs are essential for preserving the spiritual and social fabric of an Islamic society.
3. Blasphemy has far-reaching consequences, harming both individuals and communities, and justifies strong legal measures to prevent its occurrence.
4. The ruling reflects the ethical principle of prioritizing the greater good over individual actions, making it not only permissible but necessary in the context of Islamic law and ethics.

Answer: In the divinely crafted system of the universe, the world operates based on the principles of cause and effect, and everything is governed through means and intermediaries. Tawassul (seeking intercession) is the act of employing appropriate means to attain material or spiritual goals. This involves appealing to someone or something before God to act as an intermediary, drawing us closer to God and fulfilling our needs. Tawassul has a broad meaning, and the Quran and narrations mention various examples of it. The most prominent and emphasized form of tawassul is seeking intercession through the divinely chosen figures, such as the Prophet and the Imams. This is encouraged due to its benefits and profound effects. (1)

With this foundation in mind, let us address the question through several key points:

Point 1: The primary purpose of miraculous acts is to establish the legitimacy of the divine representatives. Miracles helped people identify the true Prophet or Imam, removing confusion and uncertainty. However, when this recognition was achieved through other means, such as the endorsement of a previous Prophet or Imam, there was no need for miracles. Similarly, if miracles proved ineffective—if people remained unmoved despite witnessing them—then further miraculous acts were not presented. This explains why Prophets and Imams occasionally declined requests for miracles or supernatural acts. (2)

Therefore, the rarity of miraculous acts often stemmed from their limited necessity, as they were performed only to establish proof (itmam al-hujjah). (3)

Point 2: The Imams were not only leaders but also role models for their followers. Hence, they lived in a way that allowed others to emulate them. If a Prophet or Imam resolved all their challenges through miracles or knowledge of the unseen, how could they serve as practical examples for ordinary people, calling them to patience, perseverance, and struggle?

A figure who wields a unique "weapon" (miraculous powers) that others do not possess and frequently uses it for personal advantage cannot effectively inspire others to endure hardships or strive. To be a practical guide and facilitate human growth, the Imams avoided extensive reliance on miraculous acts or knowledge of the unseen. (4)

Point 3: While the Imams did not use extraordinary means to address their own worldly needs, they were granted divine permission to fulfil certain requests from others, as aligned with God's wisdom and the world’s realities. This permission carries profound spiritual and educational benefits, falling under God's broader plan for guiding humanity.

By encouraging people to seek intercession through the Imams, God highlights their esteemed status and fosters a deep spiritual bond between the Imams and their followers. This connection aids individuals in learning from the Imams and adopting them as role models in life. In this way, tawassul acts as a compass, preventing people from losing their way amidst life’s challenges. (5)

Conclusion

God has granted the Prophets and Imams certain powers and expects specific responsibilities from them. These abilities, such as miracles and acts of divine grace, enable them to influence creation. However, they use these powers strictly within the limits of God's permission and for purposes that align with His will.

Therefore, these extraordinary acts are reserved for establishing proof (itmam al-hujjah) or alleviating people’s difficulties in ways that align with their interests and the realities of the world. The Imams do not use these powers to dominate their opponents, eliminate adversaries, or solve their own worldly problems. This deliberate restraint ensures that their lives remain relatable and exemplary for their followers.