In Shia Islam, mourning for a deceased person involves spiritual practices, acts of charity, and communal prayers aimed at benefiting the soul of the departed. The process is carried out with dignity, restraint, and adherence to Islamic principles. Below is a detailed explanation of the mourning rituals from the time of death until the end of the mourning period.

1. Mourning and Grief in Islam

• Mourning in Islam has two aspects:
  • Natural Grief: Expressing sadness and showing emotional grief for the deceased is permissible.
  • Complaining Against Allah: Uttering words that question Allah's will or express anger towards His decree is strictly prohibited (Haram).
• While natural grief is allowed, Shia teachings encourage restraint, except when mourning for the Holy Prophet (PBUH) or his family members.

2. Procedures after Death

a. Recitation of the Qur'an

• Immediately after a person's death, the Holy Qur'an is recited by family and friends for the benefit (Thawab) of the deceased.

b. Ghusl (Washing of the Body)

The deceased's body is washed as follows:

1. First Wash: With water mixed with the extract of lote-tree leaves.
2. Second Wash: With water mixed with a small amount of camphor.
3. Third Wash: With pure water.

c. Kafan (Shrouding)

• After the washing, the body is wrapped in a clean white shroud (Kafan) in accordance with Islamic guidelines.

d. Funeral Procession

• The body is taken to the graveyard, and during the procession, participants often recite the Kalima or other Qur'anic verses.

e. Salat al-Mayyit (Funeral Prayer)

• At the graveyard or mosque, the Salat al-Mayyit (prayer for the deceased) is performed.
• A short Majlis (gathering) is sometimes held after the prayer, where the sufferings of the Holy Prophet (PBUH) and his family (Ahlul Bayt) are recounted to provide spiritual lessons and solace.

f. Burial

• The deceased is buried, following Islamic burial rites, with the face turned towards the Qibla (direction of the Kaaba in Mecca).

3. Post-Burial Mourning Practices

a. Ziyarat (Visitation)

• On the second or third day after burial, family and friends gather for Ziyarat, where the Qur'an is recited for the Thawab of the deceased.
• A short Majlis is held at the end, and people may offer charitable donations on behalf of the deceased.

b. Charity

• Family members and attendees often give to charity, with the reward intended for the deceased's soul. This is a key practice in Shia mourning, as acts of charity benefit the deceased in the afterlife.

c. Arbaeen (40-Day Commemoration)

• Approximately 40 days after the death, Arbaeen is observed.
• During this event, a Majlis is held, and the Qur'an is recited, with a focus on prayers and charity for the deceased.

d. Haul (One-Year Commemoration)

• One year after the death, the Haul is held, similar to the Arbain. It includes recitation of the Qur'an, Majlis, and acts of charity.

Significance of the Practices

• These mourning rituals serve multiple purposes: 
  • Spiritual Benefit for the Deceased: Acts of worship and charity help the deceased in the afterlife.
  • Comfort for the Living: Providing solace to the grieving family through prayer and remembrance.
  • Strengthening Community Bonds: Bringing people together in acts of worship and charity fosters unity and compassion.

Conclusion

Shia mourning rituals are deeply spiritual and emphasize prayers, charity, and remembrance to benefit the soul of the deceased. These practices, rooted in Islamic teachings, reflect the community's solidarity, the importance of honouring the deceased, and trust in Allah's mercy and justice.

Answer: Shia Muslims send reward (Fateha) to their deceased through various acts of worship and remembrance, aiming to benefit the departed soul in the afterlife. Here is a detailed explanation:

1. How Reward (Fateha) is sent to the Deceased

Shia Muslims send rewards to their deceased through the following actions:

a. Recitation of the Qur'an

• Surah Al-Fatiha and other chapters of the Qur'an, such as Surah Yasin, Surah Ikhlas, and Surah Al-Mulk, are recited with the intention of dedicating the reward (Thawab) to the deceased.
• This practice reflects the belief that the blessings from reciting the Qur'an can alleviate the deceased’s hardships in the afterlife.

b. Offering Prayers (Dua)

• Special supplications (Dua) are made for the forgiveness and elevation of the deceased's soul.

c. Acts of Charity

• Charitable acts, such as feeding the poor or donating to worthy causes, are performed on behalf of the deceased.
• The reward of these good deeds is intended for the deceased, as acts of charity are believed to continue benefiting them.

d. Ziyarat (Grave Visitation)

• Visiting the graves of deceased relatives and reciting Surah Al-Fatiha or other prayers is a common practice.
• This is done out of respect and love, and as a way to maintain a spiritual connection with the deceased.

2. When Fateha is Sent

There is no fixed time for sending rewards (Fateha) to the deceased in Shia Islam. However, there are specific occasions and recommended times:

a. Regular Days

• Shia Muslims often visit graveyards, especially on Thursdays, to recite Surah Al-Fatiha and other prayers for their deceased relatives. Thursday is considered a spiritually significant day, as it precedes Friday, the most sacred day of the week in Islam.

b. Specific Occasions

• Second or Third Day After Death: Ziyarat gatherings are held where the Qur'an is recited, and the reward is dedicated to the deceased.
• 40th Day (Arbain): The 40th day after death is a significant occasion for offering prayers, recitations, and charity for the deceased.
• One-Year Commemoration (Haul): A gathering is held to remember the deceased, with Qur'an recitation and acts of charity.

3. The Importance of Fateha

The practices of Fateha and acts of worship for the deceased emphasize key Islamic values:

• Compassion and Connection: Maintaining a bond with deceased family members through prayers and remembrance.
• Continuing Rewards (Sadaqah Jariyah): Sending ongoing benefits to the deceased through good deeds and acts of charity.
• Forgiveness and Mercy: Asking Allah for forgiveness and elevation of the deceased’s rank in the hereafter.

Conclusion

Shia Muslims send reward (Fateha) to their deceased by reciting the Qur'an, offering prayers, performing acts of charity, and visiting graves, especially on spiritually significant days like Thursdays. There is no fixed time for this practice, and it can be done at any time to benefit the soul of the departed. These acts reflect love, respect, and the hope of Allah’s mercy for the deceased.

Answer: From an Islamic perspective, the Christian theory of salvation through the crucifixion of Jesus (PBUH) is not accepted. Islam emphasizes personal responsibility for one’s actions and rejects the idea that one person can bear the sins of another. The Qur'an states:

"And no bearer of burdens will bear the burden of another."
(Surah Al-An’am, 6:164)

The idea of someone being killed for the salvation of others contradicts the Islamic principles of justice and divine mercy. Justice, in Islam, means that every individual is accountable for their deeds, and no innocent person should suffer for the sins of others.

Answer: Islam does not support the Christian view that death or human suffering is a result of the disobedience of Adam and Eve. In Islam, their act of disobedience was a mistake for which they sought forgiveness, and Allah pardoned them:

"Then Adam received from his Lord [some] words, and He accepted his repentance. Indeed, it is He who is the Accepting of Repentance, the Merciful."
(Surah Al-Baqarah, 2:37)

Death is a natural part of life created by Allah, as a test for humanity:

"He who created death and life to test you [as to] which of you is best in deed."
(Surah Al-Mulk, 67:2)

The idea that all of humanity bears the consequence of Adam and Eve's actions contradicts Islamic teachings on personal accountability and Allah's mercy.

Answer: Islam teaches that salvation comes through faith in Allah, righteous deeds, seeking forgiveness, and His mercy. It is not achieved through the sacrifice or death of another. The Qur'an repeatedly emphasizes:

"Whoever does righteousness—it is for his own soul; and whoever does evil [does so] against it. And your Lord is not ever unjust to [His] servants."
(Surah Fussilat, 41:46)

Conclusion: The Christian theory of salvation through the crucifixion of Jesus and the belief in inherited sin from Adam and Eve are not aligned with Islamic teachings. Islam advocates personal responsibility, direct accountability to Allah, and divine mercy as the path to salvation, rejecting the concept of one person being punished for the sins of another.

Answer: Wearing gold and gold jewellery such as rings, chains, necklaces, bracelets, or gold watches is forbidden for men in this world, whether during prayer or not; and praying with them is invalid. Various reasons for this ruling can be mentioned, which will be discussed in the following points.

First Point: Philosophy of Rulings: 

Many Islamic scholars believe that the established rulings are based on interests and harms; meaning that God has mandated or recommended an action due to the benefits it contains, or declared an action forbidden or disliked due to its harms. Scholars in explaining the reasons for the rulings have compiled books in which the reason or philosophy of the rulings, based on narrations from the Infallibles, is explained. These books are colloquially called "Ilal al-Shara'i" (Reasons of the Laws). The reason for the legislation of rulings can be one or several; as some narrations mention multiple reasons for the legislation of a ruling. Therefore, the statements of the Infallibles regarding the reasons for the legislation of rulings should not be interpreted as if the only reason for the ruling is this alone; as there may be other reasons intended which the Infallible did not mention in that narration. In short, definitely, every Islamic ruling has one or more reasons, some of which are mentioned in the narrations, and perhaps there are other reasons that are not mentioned in the narrations and intellectual speculation in this area will not lead anywhere, and one must suffice with the content of the narrations.

Second Point: Philosophy of the Prohibition of Gold for Men in This World:

In establishing the prohibition of gold for men in this world, none of the Shiite scholars have referred to the narration mentioned in the question, and based on this; they have not issued a fatwa declaring the use of gold forbidden for men. The basis of the rulings by Shiite jurists are the narrations that explicitly declare the use of gold for men in this world as forbidden and its use is only permissible in Paradise. Even in the famous books of "Ilal al-Shara'i", this narration is not mentioned, and other reasons for the prohibition of gold for men have been listed. This narration is primarily mentioned in the books of Sunni traditions and has been used by them. Even if the content of the narration is accepted, one cannot conclude that the only reason for the prohibition of gold for men was the sighting of the essence and reality of gold by the Holy Prophet Muhammad (peace be upon him & his progeny). It is entirely reasonable to accept that seeing gold in a man's hand like a piece of fire is due to these same harms; meaning, this piece of fire represents the harms that exist in the use of gold for men in this world; but since Paradise has its own rules and laws, the use of gold there is not problematic and is considered one of the blessings of Paradise.

Conclusion The legislation of rulings is based on real interests and harms, some of which are mentioned in the narrations, and from stating one or a few cases, one cannot conclude that a certain ruling has no other reason. Regarding the philosophy of the prohibition of gold for men, it was said that one should not confuse the reason and the cause. The reason for the ruling are the narrations that explicitly declare the use of gold for men in this world as forbidden; however, the cause of the ruling can be one or several cases that have not been much reflected in the narrations. What is mentioned in the question is also only present in Sunni sources and, even if accepted, firstly, other possible reasons can also be considered, and one should not regard this case as the only reason for the legislation of this ruling, and secondly, even this case can be considered a representation of the harms that exist in the use of gold for men in this world; thus, one cannot conclude from this image that this ruling does not regard real harms and that the reason for its legislation is only seeing this symbolic and visionary image by the Prophet Muhammad (peace be upon him & his progeny).

Answer: The Ahlul Bayt (peace be upon them) have always strived for the development and guidance of humanity, aiming to save it from sin and disobedience. One of their methods has been to explain the effects and consequences of sins that individuals commit. Some think that the effects of sin are limited to the Hereafter, or at most have material effects in life; however, it is notable that bad deeds can also impact a person's soul and character. The following will discuss some of the effects of inappropriate actions on human character.

Effects of Bad Actions on Personality: Just as good actions can influence one's character, bad actions can also affect a person's psyche. According to hadiths, this impact is immediate and swift. Imam Sadiq (peace be upon him) has said: "Indeed, the impact of a bad deed on its doer is faster than a knife in flesh." Thus, one must recognize these effects and avoid actions that lead to such consequences. Some of these effects will be discussed below:

1. Loss of Compassion: One of the destructive effects of sin on a person's character is becoming heartless and losing human compassion. Imam Ali (peace be upon him) has stated in a hadith: "Tears dry up only due to the hardness of hearts, and hearts harden only due to the abundance of sins." Another narration from him states: "There is no pain more painful to the heart than sin." The Prophet Muhammad (peace be upon him) also narrated that injustice and oppression lead to the ruin and destruction of the heart. Another narration attributes the hardening of the heart to abandoning the remembrance of God: "God revealed to Moses (peace be upon him)... that abandoning My remembrance hardens the heart." Imam Baqir (peace be upon him) has stated that sin corrupts the heart: "Nothing corrupts the heart more than a sin. The heart encounters a sin and is continuously affected by it until it dominates and turns the heart upside down." Imam Sadiq (peace be upon him) also described that when a man sins, a black spot appears in his heart; if he repents, it is erased, but if he persists, it increases until it dominates his heart, and he will never see success after that. In addition to these mentioned effects, a narration from the Prophet (peace be upon him) lists four sins as causes of the death of the heart: "Four things kill the heart: sin upon sin, excessive conversation with women, arguing with a fool, and sitting with the dead." The Prophet explained that the "dead" refers to every indulgent wealthy person. It is clear that the death of the heart does not mean cardiac arrest but refers to the impact of these sins on the spirit and emotions of a person. This explanation makes it clear that verse 14 of Surah Al-Mutaffifin, "Rather, what they earned has covered their hearts," also refers to this concept; therefore, one of the most significant effects of sin and inappropriate actions is their impact on the heart, causing it to darken, harden, and lose human compassion. Hadiths have also mentioned ways to recover from this effect. According to the narrations stated, repentance is one of these remedies. Studying and acting upon the hadiths of the Ahlulbayt (peace be upon them) are also among these actions.
    
2. Loss of Insight: Another result of inappropriate actions is the loss of insight in a person. Insight is essentially the ability to understand matters correctly. According to hadiths, this ability to understand is diminished or weakened by certain sins. For example, worldliness is one of these actions. The Prophet Muhammad (peace be upon him) has stated: "Whoever inclines towards the world and has long hopes in it, God blinds his heart to the extent of his inclination towards the world." Imam Ali (peace be upon him) has also stated: "Continual heedlessness blinds insight." Another narration from the Prophet (peace be upon him) states: "If it weren't for the excess in your speech and the wandering of your hearts, you would see what I see and hear what I hear." Another hadith from the Prophet (peace be upon him) states: "If it were not that demons hover around the hearts of Adam's children, they would indeed see the kingdom [of heaven]." Therefore, sins and inappropriate actions can have a destructive effect on a person's power of insight and take away their ability to understand matters.
    
3. Feeling of Depression and Grief: Another adverse effect that human misdeeds can have on one's personality is creating feelings of sorrow, grief, and depression. Imam Ali (peace be upon him) has stated: "How often a moment of desire that brings prolonged sorrow." Another hadith from the Prophet Muhammad (peace be upon him & his progeny) states: "Grief and sorrow persist with a believer until no sin remains for him." A person who falls short in his actions should also know that he buys nothing but sorrow and grief for himself. Imam Ali (peace be upon him) again states: "Whoever falls short in action will be afflicted with grief." Therefore, sin first affects the individual himself, and when a person commits a sin, he essentially destroys his own character. A hadith from Imam Sadiq (peace be upon him) vividly describes this effect: If the ill-mannered knew how they harm themselves, they would be easier on themselves.

Answer: Dreaming and seeing visions or nightmares in sleep is a reality that many people fail to understand in terms of their nature and how they occur. Human dreams can influence morality and life and may carry a message or be without any specific message. Dreams can sometimes be true and sometimes false, and religious texts discuss the true and honest dreams. To explain this and answer your question, it is necessary to briefly mention a few points.

1. A true dream or a dream that corresponds with reality is a revelation that occurs in sleep. According to traditions, besides prophets and imams, believers can also have true dreams, which is one of God’s promises to believers in this world. True dreams are categorized into three types; a. Dreams that do not need interpretation, like Prophet Abraham's dream about sacrificing Ishmael; b. Dreams where part of it needs interpretation and another part does not, like Prophet Joseph's dream where the sun, moon, and stars needed interpretation, but their prostration did not; c. Dreams that require complete interpretation, like the dream of the Pharaoh during Prophet Joseph’s time. The Quran mentions several examples of true dreams, including the Prophet Muhammad's dream before the conquest of Mecca, which was a promise that he and his companions would enter Mecca and perform the pilgrimage. The cleanliness of the soul and spiritual exercises are considered factors that enable seeing true dreams, while sin, overeating, and poor temperaments are seen as barriers.
    
2. Imam Sadiq (peace be upon him) said, "Dreams are of three kinds: sometimes they are glad tidings from God; sometimes they are saddening from Satan; and sometimes, they are issues that one ponders during the day (while awake) and sees them in their sleep."
    
3. Many people, due to worldly preoccupations, are deprived of divine dreams and therefore, most or many of the dreams they have are of the other two types, particularly worries, desires, and fears.
    
4. Due to the subtlety and complexity of dreams and the difficulty of finding true and strong interpreters, one should not be overly sensitive about them; rather, one should focus their energy on the realities of life.
    
5. Many dreams that appear bad and worrying have good meanings that strong interpreters can understand; therefore, one should not worry and should take such dreams as good omens.
    
6. Focus more on the positive and enlightening aspects of the dream, and if a dream is very troubling, give charity and attend to your life and duties.
    
7. Do not tell your dreams to others unless necessary. Also, interpret your own dreams as 'good,' as the interpretation of dreams, whether by oneself or by others, affects our lives.
    
8. Considering the above points and the spiritual retreat you undertook, and considering the sacred time of dawn, your dream can be true and may or may not have a message. To discern this, conduct a self-examination to see if your intentions and actions were purely for God or not. If you find that your actions were sincere, without show or pretension, and that you did not invalidate them with pride, harm, sin, or disobedience, you can consider your dream not valid because fundamentally no evidence supports the validity of the dream in your waking actions. However, if you find any evidence that invalidates these acts in wakefulness, the dream could be a sign or a wake-up call for you to be more careful with your actions. In any case, it is recommended to give charity and, with devotion and reliance on God, ask Him to accept your actions and remain hopeful of His grace and mercy.

Conclusion: While we have true dreams, not every dream is known to have an interpretation. Only some dreams can be interpreted. Perform a self-examination regarding your intentions and actions. If after examining with a conscious judgment, you found that you were truly sincere and your actions were not for show or pretension, and you did not invalidate them with pride, harm, sin, or disobedience after these acts, you can say your dream was not valid; but if you find evidence that invalidates these acts of worship in wakefulness, the dream could be a sign or a wake-up call for you to be more careful with your actions. In any case, it is recommended to give charity and, with devotion and reliance on God, ask Him to accept your actions and remain hopeful of His grace and mercy.

Answer: The general form of the Muslim prayer is as the Prophet Muhammad (Peace be upon him & his progeny) prayed. He testified to his prophet hood during the call to prayer (adhan) and iqamah; in the tashahhud of the prayer, he testified to his servitude and his message, and in the first greeting (salam) of the prayer, he greeted himself. Greeting oneself is not a distasteful matter such that we should deem it unfitting for the prophets to do so! 

One of the first words that Prophet Jesus (PBUH) spoke after his birth was a greeting to himself: "And peace be upon me the day I was born, and the day I die, and the day I shall be raised alive" [Quran, Surah al-Maryam, Verse-33];

With this understanding, please consider the following points:

Both Shia and Sunni traditions narrate from the Prophet Muhammad (Peace be upon him & his progeny) who said: "Pray as you have seen me praying." The Tashahhud that we recite in our prayers is derived from the traditions of the Imams (PBUH), and we know that they did not deviate from the words of the Prophet Muhammad (Peace be upon him & his progeny) in the previous narration; rather, they taught others exactly as the Prophet prayed

Brief Answer: The philosophy of intercession is twofold; first, it combats the spirit of despair and hopelessness. A sinner who is upset about his sin and has despaired of Divine forgiveness might rebel and consider himself not bound by any law. However, intercession gives him hope for Divine forgiveness. Second, a person who believes in intercession will strive to meet the conditions for intercession, including faith in God, accepting the divine covenant, and attaining a state of divine pleasure, thereby trying to establish a similarity in qualities between him and the intercessor.

Detailed Answer: Generally, the concept of "intercession" can have two effects on its believers:

1. Combatting the Spirit of Despair: Those who commit severe crimes suffer from a troubled conscience and despair of forgiveness in the sight of God. Finding the path to redemption blocked, they are not ready to reconsider their actions. Seeing a bleak future, they become more rebellious; claiming a sort of freedom to act without regard to rules, believing such observance is futile. This is akin to a patient who has given up on recovery and disregards dietary restrictions, seeing them as pointless and ineffective. Sometimes, the guilt stemming from such crimes can lead to psychological disorders or provoke a desire for revenge against a society that they believe has corrupted them, turning the criminal into a dangerous element and a source of distress for the community. However, belief in intercession opens a window of light for them, encouraging self-control, reassessment, and even redemption of past actions. It prevents the stimulation of a vengeful attitude and provides psychological peace, allowing them to transform into a healthy and constructive member of society. Thus, if we say that proper attention to intercession is a constructive and preventative factor that can reform a criminal into a righteous individual, it is not an exaggeration. This is why even for life-term prisoners, the possibility of intercession and pardon is provided in various laws worldwide, to prevent despair from turning them into a danger within the prisons or causing them psychological damage.
    
2. Constructing Conditions for Intercession: Since true intercession has numerous conditions and restrictions, those who believe in this principle must inevitably create the necessary conditions to qualify for it. They must avoid sins like injustice, which nullify the hope of intercession, and begin a profound and comprehensive transformation in their situation. They must repent from their sins to reach the status of "pleasure" and establish the "divine covenant", or at least be on the threshold of repentance. They should cease violations of divine laws or at least reduce them, keep alive their faith in God and the great judgment day, and respect His laws and regulations. Additionally, to establish a connection between "themselves" and the "intercessor", they adopt his qualities and create a kind of albeit weak, affinity between themselves and him. Just as in the cosmic intercession, readiness, affinity, and submission to the forces of evolution are conditions for their evolutionary effect, similar preparations are necessary in the legislative phase of intercession to achieve results. In this way, there is no doubt that intercession, in its true sense, will play an effective role in transforming the state of criminals and reforming their condition.