Question:Imam Hussain (PBUH) said: "Whoever worships Allah properly, Allah will grant him more than his hopes and suffice him." How can we worship Allah properly?

Answer:In the name of Allah, before worshiping, a person should understand the meaning of worship. Many times, people confuse obedience with worship, thinking that performing obligatory acts, recommended acts, and avoiding prohibited acts is the essence of worship, but this is incorrect. The first and foremost aspect of worship is submission and humility. There were people who worshiped idols, the sun, the moon, and other beings, but they did not obey their commands or prohibitions. Allah's words highlight this, as He says: "Do you worship besides Allah that which does not benefit you and does not harm you?" (Qur'an 35:14), and "Do you worship besides Allah that which has no power to harm you or benefit you? And Allah is the All-Hearing, All-Knowing" (Qur'an 35:40). Therefore, worship is primarily about submission and humility, and then compliance with Allah’s commands and prohibitions. A rational person obeys these after humbling himself before the worshiped One. These acts of worship indicate that the one performing them is submitting and humbling himself before the One whose commands and prohibitions he follows. There are many verses that challenge idolaters and their worship of other beings, forcing them to admit that these things do not benefit or harm them. Now, the true worship, as we have described, requires knowledge. There are two types of knowledge: the first, which is accessible to most people, is the knowledge of the Creator through reflection on His creations. The Qur'an encourages this type of knowledge for those who are deficient or unaware of the second kind of knowledge, as seen in verses like: "Do they not look at the camels, how they are created, and at the sky, how it is raised, and at the mountains, how they are set up, and at the earth, how it is spread out?" (Qur'an 88:17–20) and the words of Ibrahim (peace be upon him) to Nimrod: "Indeed, Allah brings the sun from the east, so bring it from the west." (Qur'an 2:258). This type of knowledge is available to anyone with basic intellect. The second type of knowledge is the knowledge of Allah’s essence without any intermediary, which is the true and ultimate knowledge. Allah may command His servant to attain this knowledge, as in the sacred hadith: "I was a hidden treasure and desired to be known, so I created creation to know Me." (This narration appears in multiple sources such as Rawdat al-Muttaqin 2:710, Bihar al-Anwar 84:344, and Sharh Usul al-Kafi by al-Mazandarani 1:229). This knowledge is granted to a person through the purification of the soul and its sanctification. This knowledge can be represented in the words of the scholars: it is like a mirror that is polished and free from dust, reflecting the images of things. Similarly, when a person's soul is purified, the essence of the Creator becomes visible to him, according to the purity and clarity of his soul. It is known that analogies bring us closer to understanding, but they also have limitations. And Allah is the Guide.

Question:How can a believer monothize Allah and not associate anyone with Him, because Satan comes to some and the devilish whispers come to him that he worships other than Allah, such asking for the intercession of Ahlulbait (PBUT): 1. Are there some words that he can always iterate so that he becomes a monotheist before asking for Ahlulbait's (PBUH) intercession in order that it does not come to his mind that he (may Allah forbid) associates Ahlulbait (PBUT) with Allah. Asking for the intercession of Ahlulbait (PBUT) is not polytheism, but Satan comes in some moments and whispers to the believer that Ahlulbait (PBUT) are god other than Allah (may Allah forbid)? 2. What are these words and duas which the believer recites so that he becomes a monotheist then he asks for the intercession of Ahlulbait (PBUT) as he needs it. In this case, he wants to be sure that Allah has given him his need with the intercession of Ahlulbait (PBUT); it is from Almighty Allah and not from Ahlulbait (PBUT) without Allah?

Answer:In the name of Allah, monotheism meaning is illustrated in the saying "There is no god but Allah" and the Great Messenger (PBUH&HF) has come with that along with all the prophets; from Adam to the Great Prophet (PBUH&HF) and immaculate Imams (PBUT). The prophets were calling into this and still they are. It can be illustrated more in: I bear witness that there is no god but Allah, and I bear witness that He is Alone without partner. As for asking for the intercession of the Messenger (PBUH&HF) and his progeny (PBUT), it should be with the belief that they are the righteous servants of Allah. Allah granted them (PBUT) authority to intercede, so they intercede for those whom Allah is pleased with. Allah is the Guide.

Question:What does it mean for Satan to swear with Allah’s mighty after Satan rebelled against Allah?

Answer:In the name of Allah, Satan disobeyed his Lord by not obeying Allah’s command to Satan. However, he did not disbelieve in Allah, meaning he did not abandon belief in Allah’s existence, ability, might, majesty and highness, but he disbelieved by abandoning compliance, like one of the soldiers who violates the commands of command out of ignorance, being ignorant or rebellion, but he believes in the leadership of the authority . Allah is the all Guide and Knowing.

Question:What are the influence and difference of being an integral part of religion or of the doctrine? How is it manifested in Quran and narrations? Is it manifested by means of strong emphasis or by warning the one who neglects the beliefs of torture? Or Is it a cornerstone which accepts no excuse from the one who abandons it?

Answer:A. In the name of Allah, the cornerstones of religion represent the beliefs which could expel one out of Islam if denying any of them. They are to believe in Allah’s onehood with His divine attributes, the Messenger’s prophethood, the Messenger is the last one, Quran is the book revealed by Allah and believing in the Day of Judgement. The one who denies any of these is a disbeliever [Kafir]. With regards to the fundamentals of the doctrine, they are the beliefs which could expel one out of the doctrine if denying any of them. The beliefs of the Shiite doctrine, in addition to the Islamic said ones, to believe in the twelve infallible Imams (PBUT), their infallibility, Lady Zahraa’s infallibility. All these are stipulated in the books of beliefs. Allah is the all Guide and Knowing.

Question:Why is there a multiplicity in the heavenly religions? What is the wisdom of Allah? Why did not Islam, which is the true religion, be the message of the Messengers?

Answer:In the name of Allah, be advised that Allah says: “the religion of Allah is Islam”, “Ibrahim was not Jewish or Christian, he was a true Muslim”, and “the one who follows another religion than Islam will not be accepted”. Yes, there is a difference in the branches according to the willingness and authority of the people depending on the age of every prophet. This difference does not mean multiplicity of religion because it exists in one religious law. Allah is the All Guide and knowing.

Question:What are the effects that vary according to the rank of fundamentals and what is the evidence of the narrations on a certain fundamental?

Answer:In the name of Allah, the fundamentals are not different in the area that we have referred to. Yes, there is a ranking system between these fundamentals. Unification (Monotheism) is fronted to all. Then, the Prophethood, then the Day of Judgement. This is in terms of the fundamentals of the religion and of the doctrine. It is added to the unification, justice, then the prophecy and then the imamate. This ranking is based on the dependence of the latter on the former. It is not logical to depend on the latter without depending on the former. Allah is the All Guide and knowing.

Question:Are the fundamentals regarded as one rank in the religious knowledge or more?

Answer:In the name of Allah, the rejection of any one who makes the rejecter out of Islam (if he denies anything of the fundamentals of Islam) and makes him out of the doctrine, if he denied something of the fundamentals of the doctrine. This is the common denominator between the fundamentals of religion as well as the fundamentals of the doctrine. Allah knows best.

Question:What does fundamental mean?

Answer:In the name of Allah, the fundamental is the basis on which the religion is built on. Allah knows best.

Question:Is the distinction between Allah and His creatures is the differentiation of the thing from the other thing or the distinctions of attribute as some believe relying on the words of the Imam of the Faithful (PBUH): the distinction is a matter of attribute not separating characteristics?

Answer:In the name of Allah, the Imam (PBUH) says that there is no limit between the Creator and the creature; between the Creator and the body. So, it is necessary for Allah to be limited. Therefore, the Imam (PBUH) said in one of his sermons “He [Allah] has neither defining limit nor limited attribute”. The purpose of the description of the attribute that it is an obligation and other is possible. Allah is a creator and the other is created. Allah is worshipped, while the other is a slave. Allah knows best.

Question:Do the names of Allah represent Him?

Answer:In the name of Allah: they are three parts: the first is what is used to refer to Him as “Allah”, the second is used as attributes to Him such as the knowing, the able… etc., and the third signifies His actions, such as creator and the provider. Allah knows best.