Answer 34: We cannot give a precise and clear-cut answer to this question. The Holy Quran says in the first verse of chapter al-Nisa, O people! Fear your Lord Who created you from a single soul and made its mate from within it, and from that pair spread many men and women and fear Allah in Whose name you ask for (your rights) and pay attention to the ties of relationship." Some mufassereen (exponents) of the Holy Quran use the verse "and from that pair spread many men and women" to conclude that the Adam's offspring and the existing human generation are from Adam and Eve. They say that no third individual were involved in the spread of their generation, otherwise, the verse would have been "and from that pair and other being spread many men and women". They therefore say that marriage between brothers and sisters took place among Adam's children because it was permitted in the Shari'ah of Adam (peace be upon him) as opposed to those that came afterwards. Rationally, there is no objection to such a marriage, if it had been permissible at a time. If someone says that marriage between brothers and sister had been forbidden even in other religions, the answer is this that the existence of such a commandment does not necessarily mean that injunction had been eternal and permanent because it is legislative (tashri'ei) and changeable. There would be no objection to the marriage between brothers and sisters, if it had been out of necessity in a particular part of the history of human generation. As understood from the narratives, haram things become halal for necessity.  

According to some narrations in Behar al-Anwar (Vol.11 pg. 233), marriage between brothers and sisters had been forbidden in all Shariah and divine books. They say that Adam and Eve had as many as seventy sons and daughters. When Cain (Qabil) killed Habil (Abel), Adam cried in grief. Thereupon, God granted him a male human being without a female partner. He was called "Hebatullah" and then a horri was sent down and was called Barakah. Adam was ordered to marry the hori to Seth. Also, another hori was sent down and she was married to Adam's another son called Yafeth. God granted Seth a son and Yafeth a daughter who were married to each other. The prophets and messengers' offspring are from this couple.

There is a set of other narrations from which it is understood that God granted Adam a male and a female child with Eve's each delivery. The male child married the female child and it is stated in the traditions that the prohibition of marriage between brothers and sisters was not permanent. Although Eve was created from Adam's ribs, she was made halal for him. (Allamah Baqir Majlisi have taken these traditions for taqiyah (dissimulation)).

There is another possibility in this regard which is inferred from the traditions. The strongest possibility which is consistent with the apparent meaning of the Quranic verses is the first possibility in this answer. God knows best.

Answer 33: There is a difference of opinion among jurisprudents as to whether it is permissible to use the same name of the Holy Prophet (pbuh) with the intention of using the Imam's name. The jurists are divided into several groups in this respect. Some jurists like Sheikh Saduq, late Allamah Majlisi, Muhaddith Noori and Mohaqiq Damad believed in absolute impermissibility. The author of the book "Shar'at al-Tasmiyah" has claimed consensus with regard the impermissibility of using the name.

Some jurists including late Sheikh Hurr Ameli, the author of Wasail Al-Shia, late Fayz Kashani and Sheikh Bahai have stated that the prohibition with respect to using the name means only undesirable (makrooh).

A third group says that in the situation of taqiyah (dissimulation), whether it is observed for guarding oneself against dangers or guarding the Imam, it is forbidden to mention his real name but when a person is not in the state of taqiyah, there would be no objection to mentioning the name. A fourth group believes that the impermissibility of using the name is particular to the period of minor occultation.  Thus, those who consider mentioning the Imam's real name as "forbidden" use the disjointed letters to make a reference to the Imam (a.s.). It is necessary to mention that the existing difference among the scholars stems from the various narrations reported from the infallible Imams (a.s.).  These narrations are classed into four groups:

A) Narrations indicating the forbiddenness of mentioning the name in an absolute manner. Imam Hadi (a.s.) said, (لایحل لکم ذکره باسمه) which means that it is not permissible for you to talk about the using his name.  Also, Imam Ja'far Sadiq (a.s.) said, (لایسمیه باسمه الا کافر) {No one utters his name except a disbeliever}. Usool-e Kafi, Vol.1 page 333

B) Narrations stating the prohibition of using the Imam's name until his reappearance.  Abdul Azim Hasani reports from Imam Hadi (a.s.) that he said:

لایحل ذکره باسمه حتی یخرج، فیملأ الارض قسطا و عدلا کما ملئت ظلما و جورا

{It is not permissible to mention his name until he becomes manifest and fills the world with justice in the same way that it has been filled with iniquity and injustice."}

C) There are narrations which state that the prohibition of using the name is related to the situation of fear and dissimulation. In Behar al-Anwar Vol. 51 page 31, Abu Khalid Kabuli, one of the companions Imam Sajjad (a.s.) narrates that following the demise of Hazrat Sajjad, Imam Baqir (a.s.) was asked to mention the name of Hazrat Mahdi (a.s.). Then the Imam said: You asked me for something that if Bani Fatema knew him, they would try to cut him into pieces.

D) The fourth group of narrations is those narrations which imply permissibility of using the Imam's holy name. Sheikh Saduq narrates from Muhammad bin Ibrahim who reports that Imam Hasan Askari (a.s.) sent a headless sheep to some known individuals and said: This is the aqiqa (slaughtered sheep) of my son, Muhammad.  

The narrations concerning taqiya are weak because, we know that the name of the Imam had been already declared by Prophet Muhammad (pbuh). What we can say here is that the prohibition of using his name is linked to more dignifying and revering the Imam (a.s.) because importance was to be attached to other titles of the Imam such as Hojjah, Qaim and Imam of Time. It was to encourage people to get acquainted with the reality of these titles. It would be effective in strengthening their beliefs and adherence to their faith. That is why, when Imam Hadi (a.s.) was asked what name they could use, if they were not allowed to use the Imam's real name, he said, قولوا الحجة من آل محمد صلوات الله علیه{Say, Hojjah of the Household of Muhammad peace be upon him}.

This question requires a detailed answer. Should you like to find details, you can refer to Behar al-Anwar or Usol-e Kafi in the addresses given above.  May Allah grant you success.

Answer 25: Thank you for your sympathy and sincere message. May Allah grant you success. The main reason for the necessity of the prophetic mission of the prophets is the principle of grace (qaeda-e lotf). This principle means that graciousness is necessary and obligatory upon God. Rationally, God cannot deny human beings guidance and prosperity. He must send down a religion or a Shari’ah through a prophet. The same rational argument applies to Imamat. This topic is dealt with at length by books relating ideological subjects. Please refer.

Answer 24: Qibla of all Muslims including Islamic scholars and mystics is the holy Ka’bah; Prayer offered in any other direction is void and if one intentionally offers his prayer in a wrong direction, it is considered innovation and it is absolutely forbidden.

Answer 3: It is inferred from Quranic verses that paradise is for the believing Muslim men and women. There is no room therein for unbelievers. As for the followers of other Islamic sects, it depends on the degree of their pertinacity, commitment and weakness. For more details, see books written by Shia scholars on "Hereafter". May Allah grant you success.