your questions

answered
volume 7
BY:
Sayyid Saeed Akhtar Rizvi
Published by:
Bilal Muslim Mission of Tanzania
S.L.P. 20033
Dar es Salaam Tanzania
PREFACE
I am thankful to Allah Subhanahu wa Ta'ala to give me time and strength to compile this 7
th
volume
of this series. It contains replies to 96 uestions which were asked between !anuar"# $99% and April#
$99&.
'a" Allah accept this humble effort with good acceptance and make the book instrumental in
guiding (is servants tothe right path. Amen
Dar-es -Salaam Sayyid Saeed Akhtar Rizvi
24
th
June, 1998

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1. n na!ure and "od
2. #an $llah ma%e &imself 'isible(
3. )nheren! *ood and +,il
-. )slami. ,ie/ on Predes!ina!ion
0. 1hy &indis!i. Belief(
2. The Li*h! of The Pro3he!
4. 1hi.h Shari5ah The Pro3he! follo/ed before Bi!hah(
6. Did The Pro3he! %no/ ho/ !o read 7 /ri!e(
8. Some +s3e.ial rules for The Pro3he!
10. Tafsir of 9ur5an 22:02
11. n Tafsirs of 9ur5an
12. #on!radi.!ion in The 9ur5an(
13. 9ur5an: Pro!e.!ed from Tahrif
1-. &as any #on!em3orary 3erson me! The )mam :a.s.;(
10. 1hy 5$li5s name is no! men!ioned in 9ur5an(
12. Sunni referen.es of a &adi!h
14. )s )mama!e Su3erior !han Pro3he!hood(
16. n Shi5a Tradi!ion5s Preser,a!ion
18. Dhul<=i>ar 7 #all from ?ibra5il
20. @afs Aa%iyyah and $l<9a5im
21. Layla!ul<9adr and )mam<e<Aaman
22. &omes of 313 su33or!ers of )mam Mahdi :a.s.;
23. $re Mahdi and 5)sa ne 7 !he Same
2-. 1hy su.h de!ailed Masa5il in =i>h(
20. Differen.e Be!/een $n 5$lim and a MuB!ahid
22. 1hy Differen.es Be!/een MuB!ahids(
24. Ta>leed of $ li,in* MuB!ahid
26. Some )ndian MuB!ahids
28. 1hy Par!i.ular Sys!em of slau*h!erin* $nimals(
30. Ci*h!s of $nimal in )slam
31. &aram Musi.(
32. Defini!ion of Musi.
33. 1hy ?ihad in a Celi*ion of Pea.e(
3-. 1hy )n!erne.ine S!rifes Be!/een =ollo/ers of )slam(
30. &o/ !o Dnify 'arious Se.!s(
32. &o/ did Muslims #om3ar!men!alize )slam(
34. 1ha! is The Pa!h of S3iri!ual ?ourney(
36. S3iri!ual De,elo3men! of So.ie!y
38. &o/ !o .oun!er $n!i<)slami. Pro3a*anda(
-0. #har!er of Ci*h!s
-1. #ondi!ions for #u!!in* $ Thief s &and
-2. #ondi!ions and Punishmen! of $3os!a.y
-3. Some )!ems of Sea<=ood
--. Leadershi3 of ?ama5a!
-0. Dona!ion by $ @on<Muslim
-2. )s Sha,in* Beard &aram(
-4. )s Playin* #ard La/ful(
-6. )s Smo%in* &aram(
-8. )s Ce.i!al of Shahada!ayn @e.essary for en!erin* in!o Shi5ism(
00. Minimum &iBab
01. MiEed "a!herin*
02. Loo%in* $! =a.e of $ "hayr<Mahram Mayyi!
03. 1hy Differen! Punishmen! for 1omen(
0-. Muslim &usbandF #hris!ian 1ife
00. Mu!5ah /i!h $ #hris!ian 1oman
02. $r!ifi.ial )nsemina!ion of &uman Bein*s
04. )s Surro*a!e Mo!her $llo/ed )n )slam(
06. #ou3le5s =er!ilized ,um )m3lan!ed in $ Surro*a!e Mo!her
08. $ @on<Muslim in $ MasGidHlmambara
20. Ladies To Su3er,ise #hildren5s Pro.ession
21. 1hy 1e Do @o! 1ash =eel in 1udhu (
22. Ta%in* &el3 )n 1udhu
23. Meno3ause
2-. Did The Pro3he! Ce.i!e Sala/a! )n Tashahud(
20. The Basis of our Prayer5s me!hod
22. &o/ !o s!and in ?ama5a! Prayer
24. 5$mamah 7 5$ba in Prayers
26. Bi&a/lillah...F Loudly or in 1his3er(
28. #lay of Iarbala and #ure of )llness
40. =riday Prayers
41. Shi5a )mam 7 Mali%i #onre*a!ion
42. Prayin* =urada /hen ?ama5a! is in Pro*ress
43. T/o $dhans before =riday Prayer(
4-. 1hy do /e %ee3 our &ands o3en in Prayers(
40. Tara/ih $nd @a/afil of Camadan
42. =orbidden Mon!hs
44. n &uman Bomb
46. +man.i3a!ion of Dmmu<1alad
48. 1hy Ihumus Sahm<e<Sada!(
60. Ihumus on $ Pur.hased "odo/n
61. &ouse Bou*h! bu! *i,en on Cen!
62. $..oun!in* of Ihumus
63. "if!in* +E.ess Money !o $,oid Ihumus
6-. @a!ionalised &ouses
60. @eed of &ouse and bli*a!ion of &aBB
62. 20
!h
Dhul<9a5dah
64. 1as 5$5ishah Muslimah Before &er Marria*e(
66. 1here and /hen did 5$5ishah Die(
68. $bou! Salman $l<=arsi :r.a.;
80. S!ren*!h of Jazid5s $rmy in Iarbala
81. +nemies %illed By )mam &usayn :a.s.;
82. &o/ Many 1ounds on )mam5s Body(
83. $bou! #a3!i,es of $hlul<Bay!
8-. $dam and )blis
80. )blis 7 Sa!an
82. #an $ "rea!<*rand.hild inheri! /i!h a "rand.hild(
Q1: ON NATURE AND GOD:
What is the difference between nature and God? If we sow a seed then tree of that
particular seed grows. Then what did the God do in that case? Similarly, in the case of
rain. We know the procedure of rain. Then what's the work of God?
$: 1hen you !a%e a .ar :in 3erfe.! .ondi!ion;F 3u! in 3e!rol and s/i!.h !he en*ine onF i!
s!ar!s runnin*. Then /ha! did !he =ord or @issan or Mi!subishi .om3any do in !his .ase(
Jou %no/ die 3ro.ess ho/ !he said en*ine /or%sF !hen /ha!5s !he /or% of i!s
manufa.!urer(
Q2: CAN ALLAH MAKE HIMSELF VISIBLE?
llah was ne!er seen and ne!er will be seen. lso we know that llah "s.w.t.# can do each
and e!erything. $ow can %e make himself !isble?
$: Jou mus! ha,e done by no/ your =orm )'F )nsha<$llah.
) su33ose one of your subBe.!s /as Ma!hema!i.s. @o/ .an you add 2 and 2 !o ma%e !hem
in!o 0( @o( 1hy no!( Don! you %no/ ho/ !o add( Jou /ill say !ha! K) .an! ma%e 2 L 2 in!o
0F no! be.ause ) do no! %no/ ho/ !o addF bu! be.ause !he numbers 2 L 2 are inheren!ly
in.a3able !o *i,e !he resul! 0.K Jour eE3er!ise of Ma!hema!i.s does no! eE!end !o
im3ossible ideas.
Li%e/iseF /hen /e say !ha! $llah .an do ea.h and e,ery !hin*F /e are !al%in* abou! !he
!hin*s /hi.h are 3ossibleMno! !he im3ossible ideas. $nd &is bein* seen is sim3ly
im3ossible.
Q.3: INHERENT GOOD AND EVIL:
The sha'irah say that nothing is good or bad in iteself. &nly what llah has ordered us to
do is good and what %e has forbidden is bad. 'y (uestion, according to the Shi'ahs, what
is the basis of our creed in (uestioning the clear commands of llah? )lease if you could
clarify this for me and pro!ide me some e*amples, if possible.
$: =ar be i! from us !ha! /e should >ues!ion !he .ommands of $llah.
1ha! /e say is !ha! !here is real meri! or demeri! in many .ourses of a.!ionsF and our
na!ure or in!elle.! may lead us !o %no/ !ha! meri! or demeri! in many .ases. $l!hou*h i! is
no! ne.essary !ha! /e should %no/ !ha! meri! or demeri! in all .ases. =or eEam3leF human
na!ure ma%es us belie,e !ha! Bus!i.e is *ood and inBus!i.e is badN !ru!h is *ood and
falsehood is badF and so on. $nd i! is be.ause of !ha! inheren! meri! !ha! $llah .ommands
us !o do a .er!ain deedF and be.ause of !ha! inheren! demeri! !ha! &e forbids us ano!her
/or%.
Bu! !he $sh5ari!es reBe.! !he abo,e s!a!emen!. $..ordin* !o !hem no meri! or demeri! is
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inheren! in any !hin* or a.!ion. $ll are e>ually blan%. 1hen "od orders some!hin* i!
be.ames *oodN /hen &e forbidsF i! be.omes bad.
)n shor!F /e say: "od has ordered us !o do i!F be.ause i! is *ood. $sh5ari!es say: )! has
be.ome *ood be.ause "od has ordered i!. They elabora!e i! in !his /ay: K)! /ould be
3erfe.!ly .I. if $llah /ere !o send all 3ro3he!s !o !he hellF and !he Sa!an !o !he 3aradise.
f .ourse i! /ould be inBus!i.eF bu! !here is no inheren! e,il in inBus!i.eF and if $llah
.ommi!s inBus!i.eF i! /ill be.ome a meri!orious a.!.K
Q.4: ISLAMIC VIEW ON PREDESTINATION:
What in your opinion is the Islamic !iew or philosophy on an indi!idual's destiny?
Is there anything like destiny?
If there is, then by doing right can this destiny be changed?
+oes this then not gi!e no meaning to the word ,+estiny,?
$: ) am sendin* you by air mail a boo% of mineF -ustice of God, /hi.h /ill ma%e !his !o3i.
.lear.
Q.5: WH HINDUISTIC BELIEF?
The !erse ./ of the ch.01 says2
nd they make into females angels who themsel!es ser!e llah. +id they witness their
creation?
Their e!idence will be recorded, and they will be called to account3
This !erse is similar to the %indu religious belief that their de!tas were ser!ed by apsaras.
%ow does the 4ur'an ha!e a similar episode as per this !erse?
$: The ,erse des.ribes and refu!es !he 3oly!heis!s
5
belief !ha! !he an*els /ere females.
1ha! is your obBe.!ion a*ains! !his rebu!!al. r are you 3er!urbed by !he 3hraseF K/ho
!hemsel,es ser,e $llahK( )f soF !hen !he !rouble is a*ain /i!h your !ransla!ion.< The .orre.!
!ransla!ion is K/ho are !he ser,an!s :or more .orre.!lyF sla,es; of $llahKF Bus! as human
bein*s and Binns are !he ser,an!s :or sla,es; of $llah. So /hy /orry(
Q. !: THE LIGHT OF THE PROPHET:
What is the implication of the )rophet's "s.a.w.# tradition which states2 The first thing God
created was my '5ight', and I and li are created from one 5ight?
$: The !radi!ion is a..e3!ed by !he !radi!ionalis!s of bo!h se.!s <Shi5a and Sunni. The
Pro3he!5s Li*h! adorned !he 'rsh of $llah. 1hen $dam :a.s.; /as .rea!edF !ha! Li*h! /as
3u! in his forehead. )! .on!inued i!s BourneyF *enera!ion af!er *enera!ionF !hrou*h numerous
Pro3he!s and !heir su..essorsF 3assin* !hrou*h !he Pro3he!s )brahim :a.s.; and )sma5il
:a.s.;F un!il i! rea.hed 5$bdu 5l<Mu!!alib. $! !ha! s!a*e i! /as di,ided in !/o 3ar!sF one *oin*
!o 5$bdullah and !he o!her !o $bu Talib. =rom 5$bdullah /as born our Pro3he! :s.a./.; and
from $bu Talib /as born 5$li :a.s.;.
The im3li.a!ion is .lear: )n !he absen.e of !he Pro3he! :s.a./.; 5$li :a.s.; fills his 3la.e and
has all !he au!hori!ies !he Pro3he! :s.a./.; had eE.e3! !he Pro3he!hood and /ha! is rela!ed
!o !he Pro3he!hood :li%e re,ela!ion .on.ernin* shari5ah;.
Q. ": WHICH SHARI#AH THE PROPHET FOLLOWED BEFORE BI#THAH?
What the %oly )rophet "p.b.u.h.# practised, before being gi!en the $ubuwwah, by way of
meditation or other Islamic practices? 6or e*ample, did he fast during 7amadhan, gi!e
alms etc.?
We belie!e that Islam is a progression from -udaism and 8hristianity. Was the )rophet
"p.b.u.h.# obliged to follow their scriptures "undistorted, of course# until he recei!ed the
di!ine re!elation? )erhaps you could enlighten me on this.
$: The Pro3he! )brahim :a.s.; had !/o 3ro3he! sons: )sma5il and )sha>. =rom )sha> .ame
Ja5>ub :.alled )srael O Sla,e of "od O 5$bdullah;. There .ame hundreds of 3ro3he!s
amon* !he .hildren of )srael :Banu )srael; < $! leas! 12 of !hem are men!ioned by name in
!he 9ur5anF in.ludin* Musa and 5)sa.
The sim3le shari'ah brou*h! by )brahim :a.s.; /as follo/ed by bo!h bran.hes of his
3ro*enyF un!il !he Pro3he! Musa :a.s.; /as *i,en !he TorahF /hi.h remained in for.e for
)sraelis un!il !he Pro3he! 5)sa :a.s.; made some minor .han*es in i!. Tha! amended shari'ah
remained ,alid un!il !he ad,en! of )slam.
This .on.erned !he Banu )srael. $s for Banu )sma5il !he same )brahimi shari'ah remained in
for.e amon* !hem !ill !he bi'thah of our belo,ed Pro3he! :s.a./.a.;. The 3ro*eny of )sma5il
:a.s.; /as ne,er de,oid of one or !he o!her wasii :su..essor; of )sma5il M ei!her o3enly or
in ta(iyah. $..ordin* !o our a..e3!ed !radi!ionsF 5$bdu5l<Mu!!alib /as a hu99at of $llah /ho
/as su..eeded in !ha! offi.e by $bu Talib. $bu Talib deli,ered !he di,ine !rus! !o our &oly
Pro3he! :s.a./.a.;.
@o/ you /ill unders!and !ha! our Pro3he! :s.a./.; /as ne,er eE3e.!ed or re>uired !o follo/
any la/ or rule of !he ?udaism or !he #hris!iani!y. D3!o -0 yearsF i.e. before he /as
ordered !o de.lare his 3ro3he!hoodF he fai!hfully follo/ed !he )brahimi shari'ah, /hi.h /as
eE!remely sim3le. n his o/nF he be*an yearly medi!a!ion :3 mon!hs .on!inuously; /hi.h
/as ini!ia!ed by 5$bdu 5l<Mu!!alib and !he fas! of !he mon!h of Camadhan. This .on!inued !ill
he *o! !he .all !o announ.e his 3ro3he!i. mission.
)slam is @T a 3ro*ression of ?udaism and #hris!iani!y M if !he /ordF K3ro*ressionK
.rea!es before your eyes !he ima*e of a bran.h s3rou!in* from a !run%. The a.!uali!y is as
follo/s:
$llah had been sendin* 3ro3he!s and messen*ers /i!h 3ro*ressi,ely de,elo3ed sys!ems
of la/F %ee3in* in ,ie/ !he in!elle.!ualF moral and so.ial de,elo3men!s of humani!y a! !he
rele,an! !ime. $nd in !his /ay e,ery subse>uen! shari'ah /as a 53ro*ressionK of !he
3re.edin* one. Tha!5s all.
Q. $: DID THE PROPHET KNOW HOW TO READ % WRITE?
+id the %oly )rophet "s.a.w.a.# know how to read and write? )lease pro!ide a detailed
answer from the 4ur'an, hadith and history.
$: )! is a..e3!ed by one and all !ha! before !he re,ela!ion of !he 9ur5anF !he &oly Pro3he!
:s.a./.a.; .ould no! /ri!e /i!h his o/n hand nor .ould he read any!hin* /ri!!en by o!hers.
$llah had arran*ed i! in !his /ayF so !ha! his ad,ersaries .ould find no .ause !o doub! !he
!ru!h of his .laim. $llah says:
,nd you did not recite any book before it "the &ur'an# nor did you transcribe one with your
right hand2 for then would ha!e doubted those who utter falsehood., ":/20;#.
This le!!er is no! !he 3la.e !o *i,e full eE3lana!ion of !his ,erseN bu! i! should be %e3! in
mind !ha! i! des.ribes !he .ondi!ion of !he &oly Pro3he! :s.a./.a.; Kbefore !he 9ur5anKF i.e.
before de.lara!ion of !he 3ro3he!hood. )n o!her /ordsF he did no! %no/ readin* and /ri!in*
before !he ad,en! of his 3ro3he!hoodN and i! /as soF in order !ha! !he Me..ans .ould no!
say !ha! he had .olle.!ed !hose !ru!hs from 3re,ious boo%sF and !he ?e/s and !he
#hris!ians .ould no! say !ha! one of !he e3i!he!s of !he Las! Pro3he!F *i,en in !heir boo%sF
/as 'ummi. /hi.h !hey in!er3re!ed as unedu.a!edF illi!era!e.
The /ord KDmmiK has been used for !he &ol, Pro3he!F :s.a./.; in ,erses 104 and 106 of
.h.4 :al<$5raf.; ,.104 be*ins /i!h !hese /ords:
,Those who follow the 'essenger, )rophet the, <mmi, whom they find written "in the
books# with them, in the torah and the In9il...,
The di.!ionary *i,es !he follo/in* meanin*s for !his /ord :ummi#2 Kma!ernalF mo!herlyF
illi!era!eF unedu.a!ed.K
Tafsir Shubbar says: Dmmi: The one belon*in* !o Dmmu l<>ura :Me..a;N !he one /ho
does no! read or /ri!e.
Mir $hmad $li says:
KThe /ord 5Dmmi5 *i,es se,eral meanin*s: one born of a mo!herF i.e.F !he unle!!eredN a
.i!izen of Me..a /hi.h /as .alled Dmmul<9uraF i.e. !he mo!her .i!y.K
:Then af!er 3 3a*esF he says;N KDmmi has *enerally been !ransla!ed as one /ho does no!
%no/ !o read or /ri!eN bu! i! a.!ually means a 3erson /ho remained as born of his mo!her
and did no! under*o any edu.a!ion or !rainin* from any mor!al M !he usual resul! of i! is
illi!era.y.....The 3ro3he!s /ere Dmmi in !his senseF bu! !hey /ere !au*h! by "od !hrou*h
Di,ine a*en.ies.K
Jou ha,e been !old abo,e !ha! !he &oly Pro3he! :s.a./.a;. did no! read or /ri!e before !he
announ.emen! of his 3ro3he!hood. Bu! af!er !he ad,en! of re,ela!ionF he is men!ioned in
!he 9ur5an as:
K:The; Messen*er from $llah reading out unto them !he Purified S.ri3!ures.K :86:2;
The sim3le fa.! is !ha! !he &oly Pro3he! :s.a./.a.; /as no! !au*h! by any human bein*F and
from !his 3oin! of ,ie/ he /as Dmmi. Bu! he /as !au*h! by $llahF un!il he be.ame !he #i!y
of %no/led*e.
The his!ory has re.orded an e3isode /hi.h .learly sho/s !ha! he .ould read and /ri!e. )!
ha33ened 18 years af!er re.ei,in* !he firs! re,ela!ion.. .in !he year 2 of hiBrah a! !he !ime
/hen !he 3ea.e of &udaybiyah /as .on.luded and !he Pro3he! :s.a./.a.; be*an di.!a!in*
!he do.umen! of !he 3ea.e:
The Messen*er of $llah :s.a./.; .alled 5$li and said: 1ri!e: =ismillahir 7ahmanir 7ahim.
Suhayl :!he Me..ans5 en,oy; said: 1e do no! %no/ i!N ra!her you /ri!e: =ismika
llahumma. SoF he /ro!e i!. Then !he Pro3he! said: 1ri!e: This is /ha! has been a*reed
u3on be!/een Muhammad !he Messen*er of $llah and Suhayl ibn 5$mr. Suhayl said: &ad
/e re.o*nised !ha! you /ere !he Messen*er of $llah /e /ould no! ha,e fau*h! youN you
should ra!her /ri!e your name /i!h your fa!her5s name. The Messen*er of $llah said !o 5$li
+rase :!he /ordF; Messen*er of $llah. &e said: ) /on5! erase i! e,er. Then !he Messen*er
of $llah !oo% !he 3a3er and erasin* :!he /ord; Messen*er of $llahF /ro!e in i!s 3la.eF
Muhammad ibn 5$bdullah. $nd he said !o 5$li: $! one !ime you !oo /ill ha,e !o fa.e a
similar si!ua!ion.K :)bn al<$!hir al<?azariF Tarikh al>?amil !ol.: p. @@#.
This e,en! may be seen in !he follo/in* boo%s :amon* o!hers;:<
1. ?amaluddin Muhaddi!hF 7awAatul hbctb, ,ol.1F 3.302
2. Mulla Mu5inF 'a'ari9un $ubuwwat, ,ol.2F 3. 181
3. &usain Diyarba%riF Tarikh al>?hamis ,ol.2F 3.23
-. Muhammad ibn Iha/and ShahF 7awAatns Safa, ,ol.2F 3.322
0. )mam @asa5iF al>?hasa'is 3. 120
Q.&: SOME ESPECIAL RULES FOR THE PROPHET:
Is it correct that there were some rules which were applicable especially to the %oly
)rophet "s.a.w.a.#? If yes, then what were those rules?
$: JesF There /ere abou! fif!een es3e.iali!ies mean! for !he &oly Pro3he! :s.a./.a.; only.
Some /ere on !he subBe.! of marria*eF some abou! o!her res3onsibil!ies and a fe/ /ere
rela!ed !o some mira.les of his 3hysi>ue.
$s for his 3hysi>ueF /hile s3lee3in*F i! /as his eyes !ha! sle3!F bu! his hear! remained
a/a%eN and he .ould see behind him as he loo%ed in fron!.
$s .on.ernin* marria*eF he /as allo/ed !o marry in eE.ess of four Pand i! /as be.ause he
/as sure !o deal /i!h all his /i,es /i!h Bus!i.eQN if a /oman *if!ed herself !o himF !ha!
/ordin* .ons!i!u!ed marria*e and he /as no! re>uired !o *i,e any KmahrK !o herN he /as
.ommanded by $llah !o *i,e all his /i,es a ri*h! !o .hoose /he!her !hey /an!ed !o remain
/i!h him or /ished !o se3ara!e from himN also he had been allo/ed u3!o a .er!ain 3eriod !o
di,or.e a /ife and marry ano!her in her 3la.eN he /as no! allo/ed !o marry a sla,e<*irl
:/hile Muslims ha,e !his .hoi.e;N and no one /as allo/ed !o marry his /ido/s.
$s for o!her ma!!ersF he /as obli*a!ed !o brush his !ee!h before wudhu, !o sa.rifi.e an
animal durin* ha99 season and !o 3ray taha99ud and salatu 'l>watr a! ni*h! :These are
sunnat for his ummah#B and /aBibu sada(ah /as haram for himF as /as /in%in* !o/ards
someoneF :These are no! so for !he Muslims;N and he /as allo/ed !o %ee3 fas!
.on!inuously for !/o or more days /i!hou! brea%in* !he fas! a! ni*h! :/hile i! is haram for
his ummah#.
Q.1': TAFSIR OF QUR#AN 22:52:
8an you please enlighten us with the correct meaning of the !erse C: of ch.:: "%a99# which
says2
,$e!er did We send a messenger or a prophet before thee, but, when he framed a desire,
Satan threw some "!anity# into his desire2 but llah will cancel anything "!ain# that Satan
throws in.,
parently this is the !erse on which the accursed Salman 7ushdie based his book, The
Satanic Derses.
$: ) am sendin* !o you my boo%F KThe 9ur5an and &adi!hK :Ce,ised and +nlar*ed edi!ion;.
Jou are ad,ised !o s!udy !he /hole boo% minu!elyN bu! before any !hin* elseF read !he
$ddenda: The Sa!ani. Su**es!ionF :33. 113<122; /hi.h deals 3ar!i.ularly /i!h !his !o3i..
Q.11: ON TAFSIRS OF QUR#AN:
What is the meaning of Tafseer of 4ur'an? When did it originate? Is the Tafseer concerned
only to the Shi'as'? %ow many Tafseers had been written so far? Whether the difference
between one Tafseer let's say and other = are same or different?
$: Tafsir does no! mean !ransla!ion. )! means eE3lana!ion of real meanin* and .onno!a!ion
of a ,erse or ,erses. =or eEam3leF !a%e !he ,erseF =ismillahir 7ahmanir 7ahim. )!s
!ransla!ion is %no/n !o e,ery body. Bu! Tafsir !ells us /ha! is !he im3li.a!ion of ,=i,B /ha!
does !he di,ine nameF llah, si*nifyF /ha! is !he differen.e be!/een 7ahman, and 7ahimB
and so on.
Tafsir ori*ina!ed /i!h !he &oly Pro3he! :s.a./.a.; /ho eE3lained !he !rue si*nifi.an.e of !he
,erses /hene,er !hey /ere re,ealed =or eEam3leF /hen !he ,erse /as re,ealed /hi.h
says: R& you who belie!e3 obey llah and obey the 'essenger and those !ested with
authority from among you...E :-:08;F !he Pro3he! :s.a./.a.; eE3lained /ho K!hose ,es!ed
/i!h au!hori!yK /ereF *i,in* in de!ail !he names of !he !/el,e )mams :as.;.
Boo%s on Tafsir are found in e,ery se.!F and in !hese four!een .en!uries !housands of su.h
boo%s ha,e been /ri!!en by !he Muslim s.holars.
Q.I2: CONTRADICTION IN THE QUR#AN?
Why do the !erses :2:C1 and :2:;C contradtict each other? The !erse :2:C1 says2
,These 'essengers, We ha!e made some of them to e*cel the othersB among them are
some to whom llah spoke, and some of them %e e*alted by degrees of rank...,
$nd !he ,erse 2:260 says:
,The 'essenger belie!es in that has been re!ealed to him from his 5ord, and "so do# the
belie!ersB they all belie!e in llah and %is angels and %is books and %is messengersB
"they say,# we make no difference between any of %is messengers...,
$: )f you had !a%en a fe/ minu!es !o 3onder on !he !/o ,erses before /ri!in* !his >ues!ionF
you .ould ha,e sol,ed !he 3roblem yourself. The former ,erse des.ribed !he messen*ers5
,aryin* de*rees of ran% before llah, /hile !he la!!er des.ribes !he res3onsibili!ies of the
belie!ers !o/ards all of !hem. :)! had been hin!ed in !he re3ly !o !he 9ues!ion 12 of Jour
9ues!ions $ns/eredF 'ol.3 from /hi.h you ha,e .o3ied only half of !he re3ly;F !he lines
you ha,e omi!!ed say:
K)!s meanin* is !ha! we ha,e !oSbelie,e in all !he Messen*ers of $llah. 1e should no! be
li%e ?e/s /ho do no! belie,e in &adhra! 5)sa :a.s.; and &adhra! Muhammad Mus!afa
:s.a./.;F nor li%e #hris!ians /ho do no! belie,e in &adhra! Muhammad Mus!afa :s.a/.;.K
Le! us sayF !here are 00 !ea.hers in a se.ondary s.hool. @a!urally !heir s!a!us differs from
one !o !he o!her M one is !he Prin.i3alN ano!herF 'i.e<3rin.i3alF a fe/ are heads of !heir
de3ar!men!sF and so on. Their s.ales of 3ay also differ a..ordin* !o !heir >ualifi.a!ionF
eE3erien.e and ran%. Bu! all !hese ma!!ers are be!/een !he Board of "o,ernors and !he
!ea.hers. $s far as !he s!uden!s are .on.ernedF !hey ha,e !o 3ay res3e.! !o all !he
!ea.hersF be he senior or BuniorF obey !heir orders and lis!en a!!en!i,ely !o /ha! !hey !ea.h.
+,en /i!h !his obli*a!ion of res3e.!in* all of !hem /i!hou! any differen.eF !he s!uden!sF li%e
e,ery body elseF %no/ and unders!and !ha! !he Prin.i3al5s ran% is !he hi*hes!F follo/ed by
!ha! of !he 'i.e<3rin.i3alF and so on
Q. 13: QUR#AN: PROTECTED FROM TAHRIF:
I am sending to you photocopy of : pages of a booklet distributed by the Wahhabis in
'ombasa. It (uotes some ahadith from Shi'a books purporting to show that the Shi'a do
not belie!e in the present 4ur'an, because they think there is alteration and omission in it.
$ow is it a fact that the present 4ur'an is not complete according to our belief? Is it
because the ma9ority sect beli!es in its authenticity and we 9ust follow in T4IF? If yes,
then the present 4ur'an in which we belie!e is a make belie!e?
)lease shed some light on this issue, !ery close to my heart.
$: The idea of tahrif of !he 9ur5an is humbu*. The 3ho!o.o3y sen! by you is 3robably from
!he same boo%le! /hi.h /as sen! !o me many years a*o. ) had /ri!!en i!s re3ly /hi.h /as
3ublished under !he !i!leF Wahhabis' 6itna G*posed, from Dar< es< SalaamF @e/ ?ersey
:D.S.$.; and 9um :)ran;N and i!s S/ahili !ransla!ionF 6itina Aa Wahhabi Aaflchuliwa, /as
3ublished in Dar< es<Salaam.
The 1ahhabis5 boo%le! is full of de.e3!ionF tahrif and baseless .laimsN i!s au!hor has
eE3osed his i*noran.e on e,ery 3a*e. ) am sendin* !o you !ne boo%F Wahhabis 6itna
G*posed, /hi.h /ill remo,e all your /orries. $lso ano!her boo%le! of mine: 4ur'an, Its
)rotection from lteration, is also sen! /hi.h is 3ar!i.ularly on !his subBe.!.
Q. 14: HAS AN CONTEMPORAR PERSON MET THE IMAM (A.S.)?
(uestion regarding the Imam "a.s.# was asked by my fellow 'uslim brother. %e en(uired
whether any person has met the Imam "a.s.# in this century. Hs we ha!e heard many
alims of pre!ious centuries of ha!ing met the Imam "a.s.#.I If so, then who are those
dignified personalities. nd if possible, then please send their brief biography.
$: Jes. 1e %no/ of many su.h 3ersonali!ies. There are some boo%s e,en in Drdu *i,in*
some su.h e,en!sF /hi.h you should ob!ain and read. $ le!!er is no! a 3ro3er medium !o
/ri!e 3eo3le5s bio*ra3hies.
Q.I5: WH #ALI#S NAME IS NOT MENTIONED IN QUR#AN?
The %oly 4ur'an has talked about the past, the present and the future. Today in the world
there are so many anti>Islamic mo!ements and together with these mo!ements there are
conflicts between the 'uslims themsel!es. The conflict between the two great sects of
Islam "ie Shi'as J Sunnis# is because Shi'as belie!e and know that Imam li "a.s.# is the
first ?halifah and Sunnis belie!e otherwise. $ow my (uestion to you is that why didn't the
%oly 4ur'an 85G75F mention this? It may ha!e mentioned in other yats regarding the
hlul =ait, but what I am asking is that why did it not mention them clearly so that there
would not be such conflicts between these two sects. If the 4ur'an can mention about the
past prophets by gi!ing their names why then not mention the hlul =ait clearly??
$: =irs! of allF you should de.ide /hi.h /ord .ould ha,e been used for announ.in* !he
)mama!e and Ihilafa!e of 5$li :a.s.; in !he 9ur5an. =or !he !erms khalifa and Imam li!erally
do no! .on,ey !he meanin* of Kheir a33aren! !o !he Pro3he!.K
Se.ondlyF if !he nameF 5$li /ould ha,e been in.luded in any ,erseF /ha! /as !here !o s!o3
all !he families of $rabia !o name all !heir ne/ly<born babies 5$li(
$ similar >ues!ion /as as%ed of )mam ?a5far Sadi> :a.s.;. The )mam on.e eE3lained !he
,erse -:08F /hi.h says:
& you who belie!e3 &bey llah and obey the 'essenger and those !ested with authority
from among youB then if you (uarrel about anything, refer it to llah and the 'essenger, if
you belie!e in llah and the last dayB this is better and !ery good in the end :-:08;.
D3on hearin* !hisF someone as%ed !he )mam: KPeo3le sayF 51hy did $llah no! men!ion !he
names of 5$li and his family in &is Boo%(K
The )mam ans/ered: KTell !hem !ha! !here .ame !he .ommand of salai :3rayer;F bu! $llah
did no! men!ion /he!her !hree or four ra%a5a! :uni!s; !o be 3erformedN i! /as !he Messen*er
of $llah /ho eE3lained all !he de!ails. $nd :!he .ommand of; Aakat /as re,ealedF bu! $llah
did no! say !ha! i! is one in e,ery for!y dirhamN i! /as !he Messen*er of $llah5 /ho
eE3lained i!F and haBB :Pil*rima*e !o Me..a; /as ordered bu! $llah did no! say !o 3erform
!a/af :.ir.umambula!ion of !he Ia5bah; se,en !imes M !he Messen*er of $llah eE3lained
i!.. Li%e/iseF !he ,erse /as re,ealed: &bey llah, and obey the 'essenger and those
!ested with authority from among you, and i! /as re,ealed abou! 5$li and &asan and
&usayn :a.s.;.K P$nd as in o!her .asesF i! /as !he Messen*er of $llah /ho announ.ed !heir
namesQ
Q.I!: SUNNI REFERENCES OF A HADITH:
I ha!e a (uestion which I would like to ask. In the book +ay of -udgement on p. ;; there is
a %adith where the )rophet said to Imam li "a.s.#,
,& li on the +ay of -udgement, shall sit I and you and Gabriel on the Sirat, and shall not
pass o!er tfie Sirat e*cept he who would ha!e a 'release' "from -ahannam# based on your
wilayat "lo!e and obedience#.
,This %adith has been narrated by many Sunni scholars,.
8ould you please tell me in which %adith =ooks of the sunnis it appears and what
category of %adith it is e.g. Sahih. %asan. +haif etc.
$: The hadith >uo!ed in +ay of -udgement is from Shi5a sour.es. $s for !he Sunni sour.esF
!he hadith is narra!ed by !he follo/in* /ell<%no/n muhaddithin :narra!ors of ahadith#,
fu(aha' :Buris3ruden!s; and mufassirin :eEe*e!es of !he 9ur5an; in !heir /ell<%no/n boo%s
as des.ribed belo/:
1. )bn &aBar al<&ay!ami al<Ma%%i $sh<Shafi5iF :died 843 $.&.H1020< 22 #.+.; in his boo%F
s>Sawa'i(u 'l>muhri(ah. :33.46 7 84;.
2. )mam $d<Dar>u!ni al<Ba*hdadi $sh<Shafi5i :d.360H880; in his
s>Sunan.
3. $bu Ba%r $l<Ih/arazmi :d.363H883; in his al>'ana(ib :.h. 18F 3. 23- 7 222; and in
'a(talu 'l>%usayn :,ol.1F 3.38;.
-. Muhibbu 5d<din $!<Tabari $sh<Shafi5i :d.28-H1280; in his r>7iyaAu 'n>naAarah fi
6aAa'ili 'l>'asharah :,ol.2F 33. 143N 144 7 2--;
0. $l<&am/ayniF Sadru 5d<din )brahim ibn Muhammad :d.422H1322; in his 6ara'idu 's>
simtayn "!ol.., ch.C0#
2. $l<)mam $l<&a%im an<@isha3uri ash<Safi5i :d. -03H1012<13; in his
l>rba'in.
4. )bn<$l<Ma*hazili al<?ullabi :d -63H1080; in his l>'ana(ib.
6. Shay%hu 5l<)slam Sulayman $l<9unduzi al<&anafi :d. 128-H1644; in his Fanabi'u 'l>
mawaddah :3.80;.
8. $bu Ba%r $l<Iha!ib $l<Ba*hdadi :d.-23H1040; in his Tarikh =aghdad,
10. 9azi $bu 5l<=azl 5$yaz ibn 5$mr $s<Sab!i $l<Mali%i :d.0--H 11-8<00; in his ?itabu 'sh>
Shifa'.
11. 5$bdullah $sh<Shabra/i :d.1142H1406<08; in his l>Ithaf bi %ubbi'il>shraf "p. .C#B
and 'Is'afu 'r>raghibin :3. 121;.
Ms. La!iefa BenBamin should no!e !ha! !he abo,e s.holars5 lis! .on!ains muhaddithin of
,arious Sunni se.!s :Shafi5iF &anafi and Mali%i; be*innin* from 363 $.&. !o 128- $&. Su.h
a /idely a..e3!ed hadith does no! need .he.%in* /he!her i! is Sahih or %asan or /ha!.
$nd in any .ase i! is no! our 3roblem !o loo% in!o i!s ,arious .hains of narra!ors :/hi.h end
on !he #om3anionsF $bu Ba%rF )bn 5$bbasF )bn Mas5udF $nas ibn Mali% and 5$li a.s;. =or us
i! is enou*h !ha! so many famous Sunni muhaddithin ha,e narra!ed i! in !heir boo%s.
Q.I": IS IMAMATE SUPERIOR THAN PROPHETHOOD?
It is said that the office of Imamate is superior to that of prophethood, and !erse .:0 of
Surah =a(arah is put forward as proof of this claim. 8an you please gi!e detailed J clear
e*planation of this issue.
6urther, in your book ,Guidance 6rom 4ur'an,, page 0: you ha!e briefly written about the
(uestion asked to Imam 'li "a.s.# by Sa'sa'ah ibn Sauhan on the ./
th
of 7amadhan, 0K
.%., concerning the abo!e mentioned issue and you ha!e also stated there in your
references but as I don't ha!e the original books to refer to, I re(uest you to please send
me in detail the (uestion asked J the answer gi!en by Imam '% "a.s.#.
$: "o !o a bi* 3ain! sho3N !hey /ill *i,e you a .har! of .olours in /hi.h you /ill find ,arious
shades of ea.h .olour.< e.*. 10 shades of *reenF 20 of blue and so on. $ll !he shades of
blue are .alled blueF bu! differ in in!ensi!y: Li%e/iseF !he /ordsF )slamF )manF Ta>/aF
!ru!hfulnessF )mamah e!..F ha,e ,arious shades of meanin*F some ,ery li*h!F some
medium and some ,ery fas!.
To *i,e you an eEam3leF /hen )brahim :a.s.; /i!h hel3 of )sma5il :a.s.; /as buildin* !he
Ia5bahF he /as already a Pro3he! and Messen*er of $llahN bu! !he fa!her and !he son /ere
3rayin* !o $llah in !hese /ords:
KF.. & our 5ord3 and make us two the 'uslims for Fou, and make a group from our progeny
'uslims for Fou.... ":2.:;#
Jou find here a Messen*er of $llah and &is 3ro3he! 3rayin* !o be.ome MuslimsTT Does
!his /ord here mean !hose /ho belie,e in one "od and !he ,era.i!y of !heir 3ro3he!( $nd
/hy did no! !hey 3ray for !heir /hole 3ro*eny !o be.ome su.h Muslims( 1hy did !hey 3ray
for only Ka *rou3K from !heir 3ro*eny !o be.ome Muslims( b,iously !he )slam !hey 3rayed
for /as some!hin* far su3erior !han messen*ershi3 and 3ro3he!hood.
Li%e/iseF !he )mama! /hi.h &azra! )brahim :a.s.; /as *i,en /as mu.h su3erior !han his
messen*ershi3 and 3ro3he!hoodF be.ause i! /as bes!o/ed on him af!er all o!her offi.es.
Bu! i! does no! mean !ha! e,ery K)mamK is su3erior !han a 3ro3he!F be.ause !here are
)mams of Bama5a! 3rayersF leaders of armyF s.holars of reli*ion e!.. e!..F all of /hom are
.alled )mamsF bu! !heir only dis!in.!ion is !ha! !hey are follo/ers of !he 3ro3he!.
Some!imes desi*na!ions and !i!les remain !he sameF bu! !he reali!y on !he *round ha33ens
!o be >ui!e differen!. There is a .oun!ryF @auruF and i! has a 3rime minis!erN and !here are
D.I. and #anada /i!h !heir 3rime minis!ers. 1ill you say !ha! !he @auruan 3rime minis!er
enBoys !he same 3res!i*e and 3o/er in in!erna!ional fora as his Bri!ish and #anadian
.oun!er3ar!s do(
ur Pro3he! :s.a./.a.; is mu.h su3erior !han all !he 3re,ious 3ro3he!s. @au!rally !hose /ho
ri*h!fully si! in his 3la.e /ill ha,e !he same dis!in.!ion !is>a>!is 3re,ious 3ro3he!s. )! is a
.lear reali!y and /e should no! be afraid of anoun.in* i!.
K"uidan.e from 9ur5anK is no! my boo%N i!s au!hors are &aBi $li MohamedBaffer Sheriff
:Mombasa; and La!e &aBi &ussein $lara%hiya :Dsm;. The !radi!ion !hey ha,e reffered !o is
.o3ied hereunder from !he +n*lish !ransla!ion of KPesha/ar @i*h!sK:<
K)n )hya5u5l<Dlum by )mam "hazaliF Sharhe @ahBu 5l<Bala*ha by )bn $bi5l<&adid Mu5!aziliF
!he Tafsir by )mam =a%hru5d<Din CaziF and Tafsir by ?arullah Aama%hshariF Baidha/iF
@isha3uriF e!..F you /ill find !his hadi!h of !he &oly Pro3he!: KThe ulema of my .ommuni!y
are li%e !he 3ro3he!s of !he Bani )sra5il.K )n ano!her hadi!h he said: The ulema of !he
Pro3he!5s .ommuni!y /ere e>ual !o or be!!er !han !he 3ro3he!s of !he Bani )sra5il sim3ly
be.ause !heir sour.e of %no/led*e /as !ha! foun!ainhead of learnin*F !he Pro3he!
Muhammad. ThereforeF $li Bin $bu Talib /as defini!ely su3erior !o !he 3ro3he!sF sin.e !he
3ro3he! said: K) am !he .i!y of %no/led*eF and $li is i!s *a!e.K &e also said: ) am !he house
of /isdom and $li is i!s *a!eK. 1hen $liF himselfF /as as%ed abou! !his !o3i.F he eE3lained
some as3e.!s of his su3eriori!y !o !he 3ro3he!s of !he #hildren of )sra5il. n !he 20
!h
of
CamadhanF /hen $li /as on his dea!h<bed follo/in* !he a!!a.% by $bdu5r<Cahman )bn
MulBim MuradiF he as%ed )mam &asan !o .all in !he Shia /ho had *a!hered a! !he door of
his house. 1hen !hey en!eredF !hey surrounded his bed and /e3! silen!ly. $li said: Jou
may as% any >ues!ion you li%e before ) lea,e youF bu! your >ues!ions should be brief. ne
of !hose 3resen! /as Sa5sa5a Bin Su/han. Jour o/n *rea! ulemaF li%e )bn $bdu5l<Birr and
)bn Sa5adF ha,e /ri!!en abou! his life and .hara.!erF ha,e relied on himF .onfirmin* !ha! he
/as a man of *rea! learnin*.
Sa5sa5a said !o $li: KLe! me %no/ /ho is su3eriorF you or $dam.K The &oly )mam said: K)! is
no! 3ro3er for a man !o 3raise himselfF bu! a..ordin* !o !he maEim: 5De.lare !he blessin*s
!ha! $llah has *i,en you5F ) !ell you !ha! ) am su3erior !o $dam.K 1hen as%ed /hy !his /as
soF $li eE3lained !ha! $dam had e,ery means of mer.yF .omfor!F and blessin*s for him in
3aradise. &e /as as%ed sim3ly !o abs!ain from !he forbidden food. Bu! he .ould no!
res!rain himselfF and he a!e from !he !ree. $s a resul!F he /as eE3elled from 3aradise. $llah
did no! forbid himF $liF from ea!in* /hea! :/hi.hF a..ordin* !o Muslim belief /as !he
forbidden 5!ree5;. Bu! sin.e he had no in.lina!ion !o/ards !his !em3oral /orldF he ,olun!arily
refrained from ea!in* /hea!. :The 3oin! of $li5s remar% /as !ha! eE.ellen.e of a man before
$llah lies in 3ie!y and de,o!ionF and !ha! !he hei*h! of 3ie!y lies in abs!ainin* e,en from
/ha! is 3ermissible.;
Sa5sa5a as%ed: K1ho is su3eriorF you or @oah(K $li re3lied: K) am su3erior. @oah .alled his
men !o /orshi3 $llahF bu! !hey did no! obey. Their shameful mis!rea!men! /as !or!ure !o
him. &e .ursed !hem and in,o%ed $llah: 5 my LordT Lea,e no! on !he ear!h a sin*le
3erson of !he unBus! onesT5 $f!er !he dea!h of !he Pro3he!F e,en !hou*h !he 3eo3le .aused
me eE!reme diffi.ul!yF ) ne,er .ursed !hem. ) suffered !heir !ormen! /i!h 3a!ien.e.K
Sa5sa5a as%ed: K1ho is su3eriorF you or $braham(K $li re3lied: K) am su3eriorF for $braham
said. 5My LordT Sho/ me ho/ !hou "i,es! life !o !he deadT &e said: K1ha!T do you no!
belie,e(
1
&e said: KJesF bu! !ha! my hear! may be a! ease.5 :2:220;. My fai!h /as su.h !ha!
) said: 5)f !he ,eil o,er !he unseen /ere lif!edF my fai!h /ould no! in.rease.K
Sa5sa5a as%ed: K1ho is su3eriorF you or Moses(K The &oly )mam re3lied: K) am su3eriorF
for /hen $lmi*h!y $llah ordered Moses !o *o !o +*y3! !o in,i!e Pharaoh !o !he !ru!hF Moses
said: 5My LordT Surely ) %illed one of !hemF so ) am afraid !ha! !hey /ill slay me. $nd my
bro!her $aronF he is more elo>uen! of !on*ue !han ). Therefore send him /i!h me as an
aideF !o hel3 me. Surely ) fear !ha! !hey /ill reBe.! me.K :26:33<3-; !he &oly Pro3he!
ordered meF by !he .ommand of $llahF !o *o !o Me..a and !o re.i!e !he ,erses of !he
#ha3!er 5$l<Bara5a5 from !he !o3 of !he Ia5ba !o !he 9ur5aish infidels. )/as no! afraidF e,en
!hou*h !here /ere fe/ 3eo3le !here /ho had no! los! a near rela!i,e by my s/ord. beyin*
his orderF ) 3erformed my du!y alone. ) re.i!ed !he ,erses of 5$l<Bara5a5 and re!urned.K
Sa5a5a as%ed K1ho issu3eriorF you or ?esus(K $li said: K) am su3eriorF for /hen Mary
be.ame 3re*nan! by !he "ra.e of $llahF and !he !ime of her deli,ery a33roa.hedF a
re,ela!ion /as *ran!ed !o her: 5Lea,e !his holy &ouse for !his is a &ouse for 3rayersF no! a
3la.e for !he deli,ery of .hildren.5 $..ordin*lyF she lef! !he holy &ouse and /en! !o !he
/ilderness /here she *a,e bir!h !o ?esus. Bu! /hen my mo!herF =a!ima Bin!<e<$sadF fel!
labor 3ains /i!hin !he 3re.in.!s of !he holy IaUbaF she .lun* !o !he /all and 3rayed !o $llah
in !he name of !ha! &ouse and !he builder of !ha! &ouseF !o lessen her 3ain. Soon a fissure
a33eared in !he /allF and my mo!her heard a mys!erious ,oi.e !ellin* herF K =a!imaT +n!er
!he &ouse of !he Ia5ba.T She /en! inF and ) /as bom inside of !he holy Ia5ba.K
Q.1$: ON SHI#A TRADITION#S PRESERVATION:
What is your response to those who claim that the Shi'a traditions ha!e not been
preser!ed?
$: $bu Ba%r and 5Dmar for.efully su33ressed narra!ion of !he Pro3he!5s !radi!ionsF and
burn! and des!royed !heir o/n and o!her .om3anions5 .olle.!ions. This .on!inued for a
.en!uryF un!il !he .ali3h 5Dmar ibn 5$bdul 5$ziz :rei*ned 88<101 $.&.; as%ed az<Auhri !o
.om3ile !he !radi!ions. By !ha! !imeF Dmayyads
1
3ro3a*anda de3ar!men! had s3read !ens
of !housands of for*ed !radi!ions !hrou*hou! !he Muslim em3ire. )! does no! re>uire a *rea!
in!elli*en.e !o realize !ha! all !he .olle.!ions of ahadith, be*innin* from az<Auhri and
endin* a fe/ .en!uries la!erF mus! ha,e .on!ained mos!ly !he same fabri.a!ed !radi!ions.
SoF !his is in a nu!<shell !he real si!ua!ion of !he Sunni .olle.!ions of !radi!ibns.
$s for us !he Shi5asF our )mamsF ri*h! from !he firs! )mam 5$li ibn $bu Talib :as.; !o !he 11
!h
)mam &asan al<5$s%ari :as.; al/ays ins!ru.!ed !heir .om3anions !o /ri!e do/n /ha!e,er
!hey hear from !hem. )n !his /ay hundreds of Kno!e<boo%sK /ere 3re3ared /hi.h /ere
used by !he Shi5as for !heir *uidan.e. :See my boo%F The 4ur'an and %adith, for de!ail.;
@o/ you may de.ide for youself /hi.h se.!5s !radi!ions ha,e been 3reser,ed.
&o/e,erF our !reasures of %no/led*e ha,e suffered from !he blind ha!red of !he Sunni
rulers and masses. The 3re.ious boo%s of !he library of ash<Shay%h a!<Tusi :died -20 $.&.;
/ere re3ea!edly 3lundered and burned in Ba*hdad. )! /as !his barbari. beha,iour of !he
Sunni masses /hi.h .om3elled a!<Tusi !o mi*ra!e from Ba*hdad !o @aBaf /here he
founded !he &a/zah 5)lmiyah /hi.h is s!ill ali,e in s3i!e of many u3s and do/ns. Mahmud
of "hazna ordered !he *rea! library of Sahib ibn 5Dbbad !o be burn!. This a!!i!ude has
.on!inued u3!il no/. 1hen )srael a!!a.%ed Lebanon in 18605sF i!s soldiers /ere es3e.ially
ins!ru.!ed !o burn do/n !he library of !he la!e as<Sayyid Mohsin al<$min :d. 1802 #.+.;.
Thus a *rea! .olle.!ion of rare manus.ri3!s /as los! for e,er.
Des3i!e su.h ,i..isi!udesF our .olle.!ion is ,ery ri.h. Suffi.e i! !o say !ha! !he firs! of !he
four early .olle.!ionsF al>?afi, .on!ains more !radi!ions !han !he siE Kau!hen!i.K boo%s of !he
Sunnis 3u! !o*e!her.
Q.1&: DHULFIQAR % CALL FROM *IBRA#IL:
ccording to 'ma9alis' that we ha!e been hearing for years, Imam %usain "a.s.# while
fighting at ?erbala was instructed by -ibra'il to stop fighting as the latter had been
instructed to take possesion of the '+hulfi(ar' and for Imam %usain to fulfill his promise
"i.e. of his death in the way of llah#.
$: )! is !he firs! !ime !ha! ) am hearin* !his s!ory abou! +hulfi(ar. )! is rubbish.
Ce*ardin* !he .all from !he s%y !o )mam &usayn :a.s.; !o s!o3 fi*h!in*: This my!h /as
s!ar!ed by 3oe!sF and /as !a%en u3 by Aa%irs. Bu! i! has no basis a! all.
Q. 2': NAFS +AKIAH AND AL,QA#IM:
In ?itab>al>Irshad "the book of guidance# by Sheikh l>'ufid on page C0. concerning the
re>appearence of the .:
th
Imam, I (uote2 , pure soul "nafs Aakiyya# will be killed in the
outskirts of ?ufa with @K righteous men,B again on page C0C2 ,there is no longer than .C
nights between the appearance of the one who will rise "al>(aim# )=<% and killing of the
pure soul "al>nafs al>Aakiyya#., I would like to hear the significance of both these
statements as well as any other information on al>nafs al>Aakiyya in connection with the re>
appearance of l>4aim ")=<%#.
$: ) !hin% you are 3er3leEed be.ause MuhammadF a *randson of &asan Mu!hanna and
=a!ima IubraF /as %illed fi*h!in* near Medina a*ains! !he for.es of MansurF !he 2
nd
$bbasid %in*F and !ha! Muhammad /as .alled $afs Lakiyya :3ure soul; be.ause of his
3ie!y. Bu! i! /as merely a .oin.iden.e. The said 3ro3he.y does no! refer !o !ha! K@afs
Aa%iyyahKN and !he same 3ro3he.y /as bein* re3ea!ed e,en by la!er )mams.
Q. 21: LALATUL,QADR AND IMAM,E,+AMAN
8an you please e*plain in detail from 4ur'an J hadith, the relationship between Shab>e>
4adr J Imam Lamana "a.s.#.
$: $..ordin* !o Sura 9adrF !he S3iri! and !he an*els des.end in !he @i*h! of Des!iny /i!h
all affairsF and !his .on!inues u3!o !he da/n<brea%. b,iously /hen !he S3iri! and !he
an*els .ome do/n /i!h !he final de.isions abou! all affairsF !here mus! be someone on !his
ear!h !o re.ei,e !hem and !heir messa*es. Tha! 3ersonali!y /ho re.ei,es !he de.isions
.on.ernin* e,ery amr :affairs; is Sahebul>mr :as.;. $lsoF as /e do no! %no/ /hi.h is !he
@i*h! of Des!inyF bu! ha,e a firm belief !ha! i! is one of !he Camadhan ni*h!sF li%e/ise /e
do no! %no/ /ho is !he Sahebul>mr :a.s.;F bu! ha,e a firm belief !ha! he is one of !he
inhabi!an!s of !his ear!h.
Q. 22: HOMES OF 313 SUPPORTERS OF IMAM MAHDI (A.S.):
Fou must ha!e come across the tradition narrated by sbagh Ibn $ubatah from %aArat
'% "a.s.#, in which the places of origin of the 1.1 supporters of Imam l>'ahdi "a.s.# are
mentioned M with names of some of them. It is gi!en in the book 'l>'ahdi "a.s.#' of
Sayyid Sadruddin Sadr. 8ould you please comment on its authenticity?
$: ) do no! ha,e !he boo% men!ioned by you. Bu! ) ha,e seen ahadith li%e !ha! in se,eral
3la.esF all .on!radi.!ory !o ea.h o!her. $s a *eneral ruleF ahadith dealin* /i!h si*ns of !he
day of Bud*emen! and !hose des.ribin* !he e,en!s af!er re<a33earan.e of our 12
!h
)mam
:a.s.; are .oun!ed amon* mutashabihatB /e read !hem and belie,e in !hemF bu! lea,e !heir
!rue meanin* and in!er3re!a!ion in !he hands of $llah.
Q. 23: ARE MAHDI AND #ISA ONE % THE SAME:
Is %aArat 'ahdi "a.s.# the same as %aArat 'tea "a.s.# who will come to kill +a99al?
$: &azra! Mahdi :a.s.; is from !he 3ro*eny of &azra! 5$li and =a!imah :3ea.e be on !hem
bo!h; /hile &azra! 5)sa :a.s.; is !he son of &azra! Maryam :a.s.;. b,iously !hey are !/o
differen! 3ersonali!ies. &o/ .an !/o differen! men be .oun!ed as one( =or fur!her de!ails
see my boo%F 'uhammad "s.a.w.# Is The 5ast )rophet.
Q.24: WH SUCH DETAILED MASA #IL IN FIQH?
Islam is supposed to be a simple $T<75 religion. Why then does it ha!e :CKK plus
laws? I do understand that all the laws are not for one person. =ut why for each simple
case there are ten laws regarding it? 6or e*ample in, the case for 'ayyit "according to the
'asael of gha Seestani# there are laws about the three types of ghusl to be gi!en to a
dead body. fine, this is understood. =ut what follows is about -abirah, then followed by a
se(uence of Tayammum for a simple change in condtions, then comes about the ?afan
and its rules then burial and its rules. So, in general an aspect like death has in!ol!ed
about :C pages i.e .:K plus masaels. Why?
$: 1hen you /ould be.ome as old as ) amF you /ill find !ha! !he rules of 9abirah and
tayammum are eE!remely ne.essary es3e.ially in !his a*e /hen ,arious !y3es of a..iden!s
brea% and disfi*ure !he bodies. Jou yourself ha,e admi!!ed !ha! all !he la/s are no! for one
3erson. Then /hy obBe.! on !he shari5ah5s .om3rehensi,eness( rF do you /an! !o say
!ha! )slam should ha,e merely said: R1ash !he dead bodyF /ra3 i! in a .lo!h and bury i!.V )!
/ould no! ha,e !a%en more !han one lineTT
)! /ill be of in!eres! !o you !ha! no/adays a lo! of +uro3ean #hris!ians are en!erin* !he fold
of islamF 3re.isely be.ause !he )slami. shari5ah .on!ains *uidan.e for e,ery .on.ei,able
e,en!uali!y. 1ha! you !hin% is a defe.! of )slami. shari5ah is a hi*hly a33re.ia!ed ,ir!ue in
!hose +uro3eans5 eyes.
Q. 25: DIFFERENCE BETWEEN AN #ALIM AND A MU*TAHID:
I understand that ta(leed is necessary for me. Who are out mu9tahids? 'eanwhile, could I
take my rulings from you as an 'lim? =y the way, what is the difference between an 'alim
and a mu9tahid?
$: The /ord 'mu9tahid' li!erally means !he one /ho s!ri,es. )n Shi5a !erminolo*y i! means an
'alim /ho ha,in* a.>uired all ne.essary dis.i3lines of $rabi. lan*ua*eF )slami. his!oryF
tafsir of !he 9ur5anF !radi!ions of !he 1- ma'sumsF and o!her rela!ed bran.hes of )slami.
%no/led*eF s!ri,es hard !o deri,e !he rules of shari5ah from i!s a33ro,ed sour.es.
Dsually !here are hundreds of mu9tahids a! a *i,en !ime. Bu! /e do ta(leed of only !ha!
mu9tahid /ho /e belie,e is Kmos! %no/led*eableK of all o!hers. )n our !erminolo*yF Kmos!
%no/led*eableK is !he one /ho has *o! !he !o3<mos! eE3er!ise in deri,in* !he rules of
shari5ah from i!s a33ro,ed sour.es.
Jou mus! ha,e no/ unders!ood !ha! e,ery mu9tahid is an 'alim bu! no! e,ery 5alim is a
mu9tahid.
+,en if you brin* !o me any reli*ions 3roblemF ) /ill /ri!e !o you !he rulin* of $ya!ullah
Sayyid 5$li as<Sees!ani of @aBaf :)ra>;F /hose !a>leed ) am doin*.
Q. 2!: WH DIFFERENCES BETWEEN MU*TAHIDS?
We see great differences between the rulings of yatullah al>?hou'i and yatullah
Gulpayagani on the sub9ects of 6riday prayer and moon>sighting.
'y Shi 'a belief has taught me that ,wwaluna 'uhammad wa akhiruna 'uhammad, wa
awsatuna 'uhammad, wa kulluna 'uhammad, >M> This legacy has been intact with all
our twel!e Imams. fter Imam 'ehdi's ghaibat, there are naib>e>Imams. nd it shows that
the legacy mentioned here has been cracking as each naib gi!es a different !iew on the
abo!e matters.
6urthemore, in accordance to some !erses of the 4ur'an, the ta(lid we staunchly belie!e
is in!alid. %ence to do ta(lid is hot according to Islam.
$: &ere you ha,e made !he mis!a%e of e>ualizin* ghayr>ma'sum muB!ahids !o !he ma'sum
)mams. The !radi!ion you ha,e >uo!ed is for !he 1- ma5sums only.
$s for )B!ihad and Ta>lidF you should read !he re3lies !o >ues!ions 16 arid 18 in Four
4uestions nswered, !ol .N :33. 2-<30; /hi.h /ill dis3el your mis*i,in*s. $s for !he
differen.es amon* muB!ahids5 rulin*sF read belo/:N<
The ins!i!u!ion of I9tihad is based on !he dire.!ion *i,en by !he 2
!h
)mam :a.s.; /hen he
said: Rn us Pi.e. !he Pro3he! and !he )mamsQ is !o *i,e you !he roo!sF for you is !o de,elo3
bran.hes.V This .on!inued for more !han a .en!ury un!il !he minor o..u3a!ion be*an in 220
$&. =rom 220 !o 328. !he )mam :a.s; a33oin!ed four Ks3e.ial de3u!iesK one af!er ano!her !o
ser,e as a lin% be!/een !he )mam :as.; and !he belie,ers. Then !ha! sys!em /as
dis.on!inued and !he *uidan.e of !he ummah /as lef! !o !ha! 3erson amon* fu(aha5 /ho
3ro!e.!s himself :from sins;F o33oses his desires and obeys his mawlaKN and !he 3ubli.
/as !old !o do his !a>leed. These fu(aha :Buris3ruden!s; /ere no! a33oin!ed by !he )mamF
al!hou*h as an honorifi. !hey are .alledF na'ib>e>lmam :de3u!y of )mam;F bu! !hey are
na'ib>e'am :*eneral de3u!y; no! es3e.ially a33oin!ed ones.
These fu(aha5 s!ri,e hard !o deri,e a rule of shari'ah from !he a33ro,ed sour.es. Bu! /hile
in!er3re!in* rele,an! 9ur5ani. ,erses arid !rad!ionsF !hey use !heir o/n brains and !hin%
/i!h !heir o/n minds. &en.eF !he differen.e in some rulin*s.
)! is no! unli%e Budi.iaries all !he /orld o,er. $ ma*is!ra!e hears a .aseF lis!ens !o e,iden.e
and !hen *i,es a Bud*emen!. Then an a33eal is filed in a Bud*e5s .our!F he s!udies !he
same fileF and lis!ens !o !he 3ar!ies5 ar*umen!s and !hen /ri!es his o/n Bud*emen!
o,er!urnin* !he lo/er .our!5s de.ision. )f !hen !he .ase *oes !o !he &i*h #our!F !he Bud*e
*i,es his de.isionF some!imes fa,ourin* !he ma*is!ra!eF some!imes !he Bud*e and
some!imes nei!her. So you seeF !he fa.!s and !he la/s are !he same bu! !heir
in!er3re!a!ions and a33li.a!ions *o on .han*in*. )! is bu! na!ural.
Q. 2": TAQLEED OF A LIVING MU*TAHID:
I was doing Ta(leed of yatullah Gulpayegani, who e*pired 1 years ago. m I re(uired to
change the Ta(leed to one of the li!ing mu9tahids?
$: Jes. $nd if you /an! my ad,i.eF !hen you should do Ta>leed of $ya!ullah Sis!ani of
@aBaf. Jou may *e! his $rabi. and +n*lish boo%s of =i>h from !he follo/in* address:
)slami. +du.a!ion BoardF
Daru! Tabli*hF
?a.%e!s LaneF &arefieldF
MiddleseE DB8 2PA
D.I.
Q. 2$: SOME INDIAN MU*TAHIDS:
8ould you name a few of present or past 'u9tahids from India?
$: There /ere s.ores of mu9tahideen in )ndia in !he 3as!.
1. "hufran<ma5ab Sayyid Dildar $liN
2<2. his fi,e sons: Sayyid MuhammadF Sayyid $liF Sayyid &asanF Sayyid Mahdi and
Sayyid &usainN
4. Ba>iru 5l<5uloom Sayyid Muhammad Ba>irN
6. @aBmul<5l<5ulama5 Sayyid @aBmu 5l<&asanN
8. @asiru 5l<milla! Sayyid @asir &usainN
10. Sayyid Sib!e @abi of $mrohaN
11. Sayyid Caba! &usain of "o3al3urN
12. Sayyid $mBad &usain of $llahabad.
These are only a fe/ names /hi.h .ome !o !he mind /i!hou! .onsul!in* any boo%. There
/ere many more. @o/ !here is no one of !ha! .alibre.
Q. 2&: WH PARTICULAR SSTEM OF SLAUGHTERING ANIMALS?
What is the significance of doing %alaal? Why do you ha!e to place an animal in the
direction of 4uibla then say =ismillah? Why not 9ust say =ismillah with a clean intention?
$: The animals ha,e no! been .rea!ed by usF !hey are !he .rea!ures of $llah. )! is &is
fa,our and *ra.e on us !ha! he has allo/ed us !o ea! !heir mea!. ThereforeF i! is ne.essary
!o in,o%e &is name a! !he !ime of slau*h!erin* !hemF so !ha! /e may sho/ our *ra!i!ude !o
$llah and es!ablish our ri*h! for %illin* and ea!in* !hem.
$s for fa.in* !he dire.!ion of 9iblah. i!s reason is no! diffi.ul! !o unders!and. )! is !he same
reason for /hi.h /e are ordered !o fa.e !o/ards Me..a durin* 3rayers. $nd !ha! reason is
!he manifes!a!ion of !he uni,ersal uni!y of !he MuslimsF all of /hom !urn !o/ards !he
Ia5bah for 3rayers and on .er!ain 3res.ribed o..assions.
Q. 3': RIGHTS OF ANIMAL IN ISLAM:
8an you briefly allude to the rights of all li!ing thing besides man?
$: )! is a len*!hy !o3i.. &o/e,erF a fe/ main 3oin!s are *i,en belo/:
Wild Animals:
&un!in* for 3leasure or s3or! is haram :unla/ful.; )! is allo/ed only if !he aim is !o ea! i!s
mea! or !o !rade i!s mea! andHor hide.
Dmesti!ated animals:
1. )! is /aBib !o loo% af!er !hem 3ro3erly by feedin* !hem and 3ro!e.!in* !hem from .old
or hea! e!..
2. )! is haram !o hi! !hem on !he fa.e or head.
3. )! is no! allo/ed !o brand !hem on fa.e.
-. $..ordin* !o !he !radi!ions narra!ed from !he Pro3he! :s.a./.a.; and !he )mams
:a.s.;F a domes!i.a!ed animal has se,en ri*h!s on i!s o/ner:
1; 1hen he *e!s do/nF he should be*in /i!h feedin* i! and *i,in* i! /a!er before
himself ea!in*N
2; )f durin* a BourneyF he 3asses by a s!ream or 3ond of /a!erF he should !a%e !he
animal !o i!N
3; &e should no! hi! on i!s fa.eF be.ause i! *lorifies !he 3raise of i!s LordN
-; @o! !o ride i! eE.e3! in !he /ay of $llah Wi.e. for la/fiBl 3ur3osesXN
0; @o! !o 3u! hea,y load on i! beyond i!s normal s!ren*!hN
2; @o! !o ma%e i! run beyond i!s s!ren*!hN
4; @o! !o use i!s ba.% as a sea! for !al%in* /i!h friendsH.om3anions.
Q. 31: HARAM MUSIC?
Is music haram in religion?
$: JesF i! is forbidden. ) am sendin* !o you a boo%le!F 'usic and Its GffectsF /hi.h eE3lains
,arious as3e.!s of !his !o3i.. &o/e,erF i! should be men!ioned here !ha! !he Pro3he!
:s.a./.a.; s3o%e $rabi. and his immedia!e audien.e /ere $rabs. ThereforeF $llah
Subhanahu /a Ta5ala used 3lain $rabi. lan*ua*e for re,ela!ion and 3romul*a!ion of !he
shari'ah. $ll !he /ords /ere used in !heir normal and 3re,alen! meanin*s eE.e3! a fe/
/hi.h /ere *i,en ne/ .onno!a!ionsF li%e salah and Aakah /hi.h ori*inally mean!
in,o.a!ion and 3urifi.a!ionF res3e.!i,elyF and !he shari'ah *a,e !hem ne/ meanin*s as /e
%no/ !hem.
KMusi.K /as no! *i,en any ne/ meanin*. ThereforeF i! is !o be !a%en in i!s usual meanin*.
Pas! s.holarsF ne,er !he lessF had !ried !o define Kmusi.K as a 3rolon*ed ,oi.e /i!h ,aryin*
3i!.h. @o/adaysF !hey eE3lain i! as a ,oi.e /hi.h arouses base desires and lus! in !he
lis!eners. Some say !ha! i! is a ,oi.e !ha! is more in %ee3in* /i!h *a!herin*s of irreli*ious
3eo3le. Bu! ) feel !ha! !he eE3lana!ion *i,en by la!e $ya!ullah $s<Sayyid $bul 9asim $l<
Ihou5i :and la!er
ado3!ed by aya!ullah $s<Sees!ani; is !he bes!. &e has /ri!!en !ha! musi. is !he sound
/hi.h irreli*ious 3ersons re.o*nise as musi.. Thus he has !hro/n i! ba.% !o !he *eneral
usa*eF :/hi.h is !he 3ro3er /ay of eE3lainin* a /ord !o /hi.h islam has no! *i,en a
s3e.ial meanin*;.
Q 32: DEFINITION OF MUSIC:
In your book ,Four 4uestions nswered,. Dol.III, in reply to 4. CN, you ha!e written about
'usic. ,To recite or listen to the words of a song without any music is permissible pro!ided
it is not obscene andOor immoral.,
$ow according to yatullah l>?hui, to recite 'una9aat or 'arthiyah in tune of a song is
%aram, then do you think it is allowed to recite the following 'una9ats which are indeed
film songs..
6ilm +ayare 'adina>madad ki9ie Taa9daare 'adina' or nowadays ladies recite of .:
th
Imam 'madad ki9ie Fa Imame Lamana'.
6ilm '$iaA or $amaA' > 'i 'omino niyaA dilawo Imam ki' which is recited on the ::
nd
of
7a9ab on sufra of the N
th
Imam,
$: La!e $ya!ullah al<Ihou5i had defined !he musi. as !he sound /hi.h irreli*ious 3eo3le
re.o*nise as musi.. $ya!ullah Sis!ani has used ano!her /ordin* !o eE3ress !he same idea.
&e /ri!es !ha! !he haram musi. is !he one /hi.h is befi!!in* !o !he *a!herin*s of 3leasure
and debauehery.
To iden!ify /hi.h sound is haram musi. and /hi.h is no!F one has !o loo% ho/ !he *eneral
3ubli. !rea!s i!. )f !hey sayF K&e is re.i!in* !he 3oem :or na/ha or mar!hiyah; in a *ood
,oi.eF !hen i! is halal. Bu! if !hey sayF K&e is sin*in* !he mar!hiyah e!.. !hen i! is haram.
Q- 33: WH *IHAD IN A RELIGION OF PEACE?
Islam is a religion based on the fundamental concept of peace. %ow do you reconcile this
idea with the concept of -ihad?
$: Jour >ues!ion re>uires some de!ailed eE3lana!ionF )slam does no! li%e !o eE!ermina!e
/ron*<doersF i! /an!s !o remo,e !he /ron*. +,il deeds are li%e diseases. They need
!rea!men!F and e,ery do.!or /an!s !o .ure an ailmen! /i!h medi.ine as far as 3ossible. Bu!
some!imes !he ailmen! rea.hes a s!a*e /here no medi.ine .an do any *oodN !he do.!or
feels !ha! sur*i.al o3era!ion is ne.essaryF if !he life of !he 3a!ien! is !o be sa,ed. Then he
de.idesF no! ha33ily bu! relu.!an!lyF !o am3u!e one or more limbs of !he 3a!ien!. )! may
.ause hardes! 3ain for !he !ime bein*N bu! i! is no! !or!ureF i! is mer.y.
Li%e/iseF !his humani!y is a .om3a.! body. )f some of i!s 3ar!s be.ome infe.!ed /i!h
s3iri!ual diseas and e,ery medi.ine of sym3a!he!i. 3ersuasion and ra!ional 3leadin* has
failedF and !here is a dan*er !ha! !he infe.!ion is *oin* !o infli.! dama*e !o o!her 3ar!sN no/
!he s3iri!ual do.!orF :) mean !he Pro3he! or )mam /ho is *uided by $llah;F is .onfiden! !ha!
a sur*i.al o3era!ion is essen!ial !o sa,e o!her se.!ions of man%ind from harm. ThenF and
only !henF he /ill order BihadN and e,en !hen i! /ill be limi!ed !o !ha! 3ar! /hi.h is mos!
ne.essary !o remo,e.
&o/e,erF e,en /hen you feel !ha! !here is a ne.essi!y of a sur*i.al o3era!ionF you /ill no!
en!rus! !his dan*erous !as% !o an unau!horized 3erson. )! /ill be a ,ery foolish and
irres3onsible a.!. Jou .an ne,er be sure !ha! !he o3era!ion is essen!ial unless a >ualified
do.!or !ells you so. ThereforeF a..ordin* !o !he )!hna<5asheri la/F a /ar .anno! be s!ar!ed
unless s3e.ifi.ally au!horized by !he Pro3he! or )mam himselfF and !ha! also !o !he limi!s
3res.ribed by !ha! Ce3resen!a!i,e of $llah. $f!er all life is a .rea!ion of "od and i! should
no! be des!royed unless i! has been san.!ioned by a Ce3resen!a!i,e of "od.
Q. 34: WH INTERNECINE STRIFES BETWEEN FOLLOWERS OF ISLAM?
Fou said in your lecture that Islam is based on social 9ustice. Why has Islam failed to
establish practical social 9ustice in the 'idle>Gast where we ha!e seen wars between Ira(
and Iran and between Ira( and ?uwait?
$: Jou should no! .onfuse )slam /i!h !he Muslims. So.ial Bus!i.e needs a so.ie!y based on
)slami. idealsF and !ha! in !urn re>uires a ri*h!eous sys!em of *o,ernmen! /hi.h dra/s i!s
s!ren*!h from !he 9ur5an and sunnah. @o/adays !here are nearly for!y fi,e Kna!ionsK !ha!
are 3o3ula!ed 3redominan!ly by Muslims. Bu! !heir sys!em of *o,ernan.e is !o!ally
un)slami.. +,en !he idea of Kna!ion<s!a!esK is a le*a.y of !he ?uffar :infidels; of +uro3e. )n
!he eyes of )slam all Muslims are one na!ion. $llah Subhanahu /a Ta5ala says: PSurely this
your nation Hor religionI is but one nation, and I am your 5ord, therefore worship 'e.V
:21:82; Bu! !he +uro3eans so/ed !he seed of Kna!ionalismK in !he minds of !he $rabs and
nur!ured !he idea M /i!h !he sole aim of disse.!in* and annihila!in* !he !!oman em3ireF
/hi.hF in s3i!e of all i!s shor!<.omin*s and defe.!sF had %e3! !he /hole Middle +as!
!o*e!her under one Muslim ruler. Loo% a! !he ma3 of !he Middle +as!N you /ill find
numerous Kna!ion<s!a!esK in i! li%e 3ie.es of a Bi*<sa/ 3uzzle. $nd !hese s!a!es are al/ays
in .onfli.! /i!h one ano!herN !hey are merely 3u33e!s /hose s!rin*s are 3ulled by !heir
1es!ern and +as!ern 3u33e!eers. )! is a ,ery 3ainful s!ory and .anno! be des.ribed in a
shor! le!!er. Bu! !his mu.h is enou*h !o !ell you /hy !here is al/ays one or !he o!her .onfli.!
in !he Muslim lands.
Q.35: HOW TO UNIF VARIOUS SECTS?
What is the basic difference between the !arious sects of 'uslims and what remedy you
do suggest for remo!ing these differences.
$: ) am sendin* you a small boo%le! of mineF Se.!s of )slamF /hi.h /ill *i,e you an idea of
!he differen.es.
$! 3resen!F i! is im3ossible !o remo,e !hese differen.es. 1e ha,e !o /ai! for !he re<
a33earan.e of al<)mam al<Mahdi :a.s.; /ho /ill es!ablish !he rule of "od on !he ear!hF and
!he ori*inal )slam /ill 3re,ail o,er all o!her beliefs and ideolo*ies.
Q. 3!: HOW DID MUSLIMS COMPARTMENTALI+E ISLAM?
Fou mentioned that 'uslims ha!e compartmentaliAed Islam in pigeon holesB can you
perhaps e*plain why this has happened?
$: )! is no! 3ossible !o say a! /hi.h 3oin! of his!ory !his !hin* had ha33ened. $s for /hyF )
!hin% !his 3henomenon .re3! in!o )slami. a.ademi. life im3er.e3!ibly. Le! us sayF a s.holar
is ,ery fond of hadithN he s3ends his !ime in 3onderin* on i!s ,arious as3e.!s. $no!her is
enamoured /i!h Buris3ruden.eN he !hin%s o,er and sol,es le*al 3roblems. +a.h !rains his
dis.i3les in his o/n fieldF and !hus a !ime .omes /hen a Buris! is no! so 3rofi.ien! in hadithF
and a muhaddith has no eE3er!ise in Buris3ruden.e. )n !his /ay differen! K3i*eion holesK
/ere .rea!ed in )slam.
Q. 3": WHAT IS THE PATH OF SPIRITUAL *OURNE?
Fou said that 9urisprudence is the starting point of 'uslims' spiritual 9ourney. To gain
e*cellence one has to go on spiritual path to one's final destination. What is this path?
$: ) am a sinful manF and am no! in a 3osi!ion !o 3ro,ide *uidan.e !o you from 3ersonal
eE3erien.e. &o/e,erF ) ha,e s!udied bio*ra3hies of many men of "odF and based on !ha!F
) .an !ell you !ha! !here are some ,ery im3or!an! s!e3s /hi.h one has !o !a%e in order !o
3ro.eed on !his lof!y s3iri!ual 3a!h.
6irst of allF you should .leanse your !on*ue from all !y3es of undesirable !al%:ba.%bi!in*F
falsehoodF slander and !ale<bearin* e!..
Second2 Ma%e sure !ha! !he food and drin% *oin* in!o your mou!h is of hala) .a!e*oryF and
you ha,e ob!ained i! by halal means.
Third2 $l/ays remember !ha! you and all !ha! you ha,eF belon* eE.lusi,ely !o $llah
Subhanahu Y,a Ta5alaF and you should al/ays be ready !o sa.rifi.e or abandon all if &e
demands i! from you.
6orth2 Ceser,e a! leas! half an hour for !he s!udy of 9ur5an. Merely i!s re.i!al brin*s di,ine
re/ard !o you: bu! if you 3onder on i!s !ransla!ion and i!s dee3 .onno!a!ion i! .an .han*e
your life.
6ifth2 Pray nawafil /i!h all fi,e wa9ib 3rayers. $nd ma%e taha99ud 3rayers a .om3ulsory 3ar!
of your rou!ine.
Si*th2 Iee3 sunna! fas!s on Thursdays re*ularly.
Se!enth2 Ma%e sure !ha! you fulfil !he ri*h!s of !he 3aren!sF !he .hildrenF !he s3ouse and
o!her rela!i,es. $lso be .areful abou! !he ri*h!s of your nei*hbours. Jou may learn abou!
!hese ri*h!s from my boo%F 6amily 5ife of islam.
)f you follo/ !his re*imen sin.erelyF a !ime /ill .ome /hen you /ill enBoy $llah5s /orshi3
and !ruly feel !he !as!e of obedien.e !o $llah and &is Messen*er. Tha! is !he si*n !ha! your
endea,ours are su..eedin* and your are 3ro.eedin* in !he ri*h! dire.!ion.
May $llah *i,e you and me !he !a/fi> !o a.>uire !hese noble !rai!s and ,ir!ues. $men.
Q. 3$: SPIRITUAL DEVELOPMENT OF SOCIET:
What is the best way to de!elop spirituality in innerself and in the society as a whole.
$N =or 3ersonal de,elo3men!F !he re*imen *i,en in 3re.edin* re3ly should hel3. $s for !he
so.ie!yF i! needs a *o,ernmen! based on )slami. ,alues !o brin* so.ie!al u3lif!men! in !he
desired manner. Please no!e !ha! a *o,ernmen! based on )slami. ,alues is no! !he same
as a *o,ernmen! run by !he Muslims. $ sys!em of *o,ernan.e based on 9ur5an and
sunnah /ill .rea!e !he a!mos3here .ondu.i,e !o !he so.ie!y5s s3iri!ual de,elo3men!.
Q.3&.HOW TO COUNTER ANTI,ISLAMIC PROPAGANDA?
%ow is the 8harter of Imam Lainul 'bideen relating to us "'uslims# in the light of
considerable propaganda from the western media? In other words, how do we counter it
and propogate Islam as religion of )G8G?
$: PreBudi.e is born from !he /omb of i*noran.e. )f /e !ry !o remo,e or de.rease !he
3re,alan! i*noran.e abou! )slamF !his unremi!!in* onslau*h! a*ains! !his noble reli*ion /ill
s!o3. Tha! isF if i! emana!es from i*noran.e. Bu!F if i! is !he resul! of /ilful slanderin*F !hen i!
is no! easy !o .oun!era.! <<< eE.e3! from !he 3osi!ion of 3o/er. $llah Subhanahu /a !a5ala
has *i,en !he Muslim rulers enou*h 3o/er !o ma%e !he 1es! %neel do/n before !hem. Bu!
!hese rulers are blind !o !he reali!ies. )f !hey s!ar! /i!hdra/in* !heir 3e!ro<dollars from
/es!ern ban%sF !he 1es!5s a!!i!ude /ill .han*e in one /ee%. May $llah ha,e mer.y on !he
Muslim masses and release !hem from !he .lu!.hes of !hese 3u33e! re*imes.
Q. 4': CHARTER OF RIGHTS:
Is this 8harter of 7ights a!ailable in Gnglish and where?
$: JesF i! /as !ransla!ed by me in 1826N and 3ublished in Iara.hi and 'an.ou,er
:#anada;. @o/ i! is *oin* !o be 3rin!ed in Dar es Salaam. $! 3resen! you may order i! from:
Syed Muhammad Ciz,i
4 +L Dorado S!ree!
Ci.hmond &illF n!arioF
#anada L-# 0"8.
Q. 41: CONDITIONS FOR CUTTING A THIEF#S HAND:
I wonder if the Shari'ah law of amputating a thiefs hands is acceptable in the eyes of llah,
if a person is forced by ab9ect po!erty to steal food items?
$: @o. &is hand /ill no! be am3u!a!ed.
The )slami. shari5ah is no! blind !o !he reali!ies on !he *round. ) !hin% ) should *i,e you a
shor! des.ri3!ion of !he .ondi!iona /hi.h should be %e3! in ,ie/ before de.idin* su.h
.ases.
:1; The !hief mus! be adul!F saneF and a free manN
:2; he should no! ha,e !a%en i! !hin%in* !ha! i! is his o/n !hin*N
:3; !he alle*ed !hief is no! a Boin! o/ner of !ha! !hin*N
:-; !he s!olen !hin* /as %e3! in a safe 3la.e :for eEam3leF under lo.%; and !he !hief did
brea% in!o i! ei!her alone or /i!h !he hel3 of o!hersN )f someone else bro%e !he lo.%F
and af!er/ards !he !hief en!ered in!o !he 3la.e and !oo% some!hin* from !hereF his
hand /ill no! be am3u!a!edN
:0; !he !hin* s!olen is no! !he 3ro3er!y of his son :)f a fa!her has s!olen from his sonF he
/ill no! be *i,en !ha! 3unishmen! of .u!!in* !he hand;N
:2; he !a%es i! s!eal!hilyF no! o3enlyN
:4; !he s!olen !hin* is a! leas! e>ual in ,alue !o 21 *rm. of *old.
)f one s!eals food durin* a *eneral famineF his hand is no! !o be .u!off.
)f all .ondi!ions are fulfilled !hen a..ordin* !o !he 9ur5anF his hand mus! be .u! off. )n Shi5a
Shari5ahF 5hand5 here means - fin*ers of !he ri*h! hand.
Q. 42: CONDITIONS AND PUNISHMENT OF APOSTAC:
What is the meaning, conditions and punishment for ridda?
$: 7iddah or irtidad means a3os!asy.
=irs!F le! me des.ribe .ondi!ions and ,arious /ays of a3os!a.y:<
A" #nditins $ A%stasy:
=i,e .ond!ions mus! be fulfilled before a 3erson .ould be de.lared a murtadd
:a3os!a!e;:
1; 7 2; &e mus! be adul! and saneN
3; &e mus! be %no/in* /ha! he is s3ea%in*. )f a /ord of kufr :disbelief; sli3s ou! of
his !on*ue /i!hou! his ha,in* any in!en!ion !o do soF i! /ould no! be held a*ains!
him.
-; &e should be %no/in* !ha! i! is a /ord of kufr and !hen uses i! in !ha! same
meanin*. )f he s3ea%s a /ord of kufrF /i!hou! %no/in* i!s meanin*F or uses i! in
some o!her la/ful meanin*F !hen i! /ould no! be held a*ains! him. )f he %ne/ !ha! i!
/as a /ord of %ufr and used i! in !he same meanin*F he /ould be.ome murtadd and
na9isF e,en if he /as no! a/are of !he .onse>uen.es of his u!!eran.e.
0; &e should u!!er a /ord of kufr by his o/n free /ill. )f he /as for.ed !o say su.h
/ords and he did so !o sa,e his life :i.e. in !a>iyyah;F !hen i! /ould no! be held
a*ains! him.

&" A%stasy may !!ur thru'h heart, tn'ue and(r a!tin:-
A%stasy thru'h heart: )f someone disbelie,es af!er belie,in* or harbours
doub! af!er bein* sure.
A%stasy thru'h tn'ue: 1hen he denies !he eEis!en.e or oneness of $llahF
or refu!es "od5s Bus!i.e or %no/led*e e!..F or !ries !o sho/ !ha! "od5s a.!ions are
aimless or a*ains! 1isdomF or reBe.!s any of !he Laruriyat>e>deen li%e 3rayerF
fas!F za%ahF haBBF or dis3ara*es reli*ionF (iyamatF 9ur5an or hadith.
A%stasy thru'h a!tin: 1hen someoneF sayF !hro/s !he 9ur5an do/n :/i!h
in!en!ion of insul!in* i!;F or /i!h !ha! in!en!ion !ears i! do/nF or %i.%s a! i! or !hro/s
i! in!o a dir!y 3la.e. The same is !he rule if he insul!s !he boo%s of du'aF or hadithF
or !he names of $llah
#" )here are three thin's *hi!h, *ithut any di$$eren!e $ %inin, make a
%ersn kafir:
1. Denial of any one of !he Laruriyat>e>+een. Some of i!s eEam3les ha,e been
*i,en abo,e.
2. bBe.!in* !o any .ommand of $llah. )! /as !his offen.e be.ause of /hi.h Sa!an
be.ame kafirN o!her/ise he belie,ed in one "odF 9iyama! and almos! all di,ine
.ommandsN bu! he obBe.!ed !o one order *i,en by $llah and be.ame kafir and
a..ursed. The obBe.!ion /as: 1hy did you order me !o do saBdah before $dam
/hile ) am su3erior !o him(
3. To !rea! any di,ine order /i!h disdain e,en if i! is a sunnah la/. =or eEam3le i! is
sunnah !ha! mous!a.he should be !rimmedN no/ if someone disdainfully says:
1ha! nonsense is !his( rF /ha! i! has *o! !o do /i!h shari'ah( &e /ill be.ome
%afir:
@o/ /e .ome !o !he .a!e*ories of a3os!a!es and !heir 3unishmen!s :<
'urtadd is of !/o %inds: 'urtadd fitri and 'urtadd 'illi.
'urtadd 6itri2 $ 3erson bo!h :or a! leas! one; of /hose 3aren!s /ere Muslims a! !he !ime of
his .on.e3!ionF and !hen heHsheF on a!!ainin* maBori!yF renoun.es )slam by his o/n free
/ill.
The rules abou! 'urtadd 6itri differ a..ordin* !o !he seE of !he offenderF i.e. !here are
differen! rules for males and females.
$ male murtadd fitri is !o be %illed. &e is na9isN his /ife be.omes haram for himF and she
/ill obser,e 'iddah of dea!hN e,en durin* his lifeN he loses all ri*h!s in his 3ro3er!yMaf!er
re3ayin* his deb!s !he residue /ill be dis!ribu!ed amon* his Muslim heirs. $nd his
re3en!an.e is no! a..e3!able in !his lifeF a..ordin* !o !he /ell<%no/n rulin* of !he s.holars.
Bu! $ya!ullah al<Ihoui says !ha! ob,iously his re3en!an.e is a..e3!able in !he hereaf!er
and !o a .er!ain eE!en! in !his life !oo. $..ordin*lyF if he re3en!s he /ill be.ome tahirF and if
his former /ife a*rees he may remarry her in a fresh marria*e. )n shor!F he /ill be !rea!ed
as a MuslimMbu! e,en !hen he shall no! re*ain 3ossession of his 3ro3er!y unless !he heirs
/illin*ly re!urn i! !o him. Li%e/ise !he sen!en.e of dea!h shall no! be /ai,ed e,en af!er
re3en!an.e.
)f a /oman be.omes 'urtadd "6itri#F she be.omes naBisN and haram on her husbandF bu!
she does no! lose her 3ro3er!yF nor is she sen!en.ed !o dea!hN and her re3en!an.e is
a..e3!ed. )f she refuses !o re3en!F she /ill be im3risoned for life.
'urtadd 'illi: $ 3erson /ho /as no! born of a Muslim 3aren!N and a..e3!ed )slam af!er
a!!ainin* maBori!y and la!er renoun.ed i!.
&e should be !old !o re3en!. )f he re3en!s /i!hin !hree daysF his re3en!an.e /ill be
a..e3!ed. !her/ise he /ould be %illed on !he four!h .lay. &is Muslim /ife /ill be.ome
haram for himF i.e. !he marria*e /ill be.ome in,alid au!oma!i.allyF and she /ill ha,e !o
obser,e !he 'iddah of di,orse if !he marria*e /as .osumma!edF bu! if he re3en!s durin* her
'iddah 3eriodF !he marria*e /ill .on!inue /i!hou! !here bein* any need for a ne/ nikah.
'urtadd 'illi is debarred from mana*in* his 3ro3er!y :al!hou*h! he remains i!s o/ner;. )f
he re3en!sF he /ill re*ain i!s mana*emen!N o!her/ise he /ill be *i,en his essen!ial
re>uiremen!s from i! un!il he diesN af!er his dea!hF !he 3ro3er!y /ill be di,ided amon* his
Muslim heirs.
Q. 43: SOME ITEMS OF SEA,FOOD:
What is the fatwa of 5ate yatullah l>?houi or yatullah s>Sistani about eating crabs,
s(uids, sturgeons, lobsters, ducks and rabbits?
$: Du.% is la/ful /i!hou! doub!. #rabsF s>uids and rabbi!s are haram. S!ur*eon re3or!edly
has a fe/ s.alesN !herefore !his fish and i!s e**s :.a,iar; are halal. Lobs!er li%e s>uid and
.rab is no! .oun!ed as fishN and is haram.
Q. 44: LEADERSHIP OF *AMA #AT:
:a; #an /e ,o!e for a leader or a 3erson in any 3osi!ion !o re3resen! !he .ommuni!y if
/e are .er!ain of his shor!fall in reli*ious beha,iour(
#an !his .ommuni!y ha,e leaders /ho are no! reli*ious or /ho ha,e no /arm!h for
reli*ious beliefs(
$: KLeadershi3 of ?amaa!K is no! a 3osi!ion laid do/n by shari'ahN i! is an 'urfi ins!i!u!ionF i.e.
based on .on,en!ional or .us!omary sys!em and 3ra.!i.e. $s su.h a ?amaa! or
.ommuni!yF in mos! of !he .asesF *e!s !he leaders i! deser,esN and !he leaders5 moral
eE.ellen.e or de.aden.e ser,es as a mirror of !he moral s!andard of !he ele.!ors. )! is !hey
/ho ele.! !he leaders and i! is for !hem !o !hin% beforehand /ha! !y3e of re3resen!a!i,es or
leaders !hey /an! !o .hoose.
&o/e,erF if !ha! 3osi!ion of leadershi3 en!ails mutawalliship of /a>f 3ro3er!iesF !hen !he
rele,an! rules of shari'ah /ill a33lyF /hi.h ) a33end belo/:
)f !he wa(if :/ho has made !he wa(f; has s!i3ula!ed !ha! !he mutawalli should be 'adilF !hen
a non>'adil .anno! be.ome mutawalliN and if he /as 'adil /hen he /as .hosen as
mutawalliF bu! los! his 'adalat af!er/ardsF he /ill a! on.e lose his mutawallishipF ipso facto.
Bu! if !here is no su.h laid do/n .ondi!ion :as is usually !he .ase in !he wa(fs of !he
?amaa!s in $fri.a and o!her .oun!ries;F !hen i! is no! ne.essary !ha! he should be 'adil.
1ha! is essen!ial is !ha! he should be hones! and !rus!/or!hy. )f su.h a mutawalli
mismana*es or usur3s wa(f 3ro3er!yF !he ele.!ors should remo,e him from !ha! 3osi!ionF
and if !ha! is no! 3ossibleF !hen !he muB!ahid af!er some in!ermediary s!e3s has !he ul!ima!e
au!hori!y !o dismiss him.
b# If a person is holding any position already and heOshe openly !iolates the religious
duty, eg. usurping the rights of the orphans, is it wrong to point out his defects in
person with guidance from the %oly 4ur'an with the aim that he may opt to reform?
$: @ahy 5anil mun%ar should be done in 3ri,a!eF if !here is ho3e !ha! he /ould reform
himself. )f !here is no su.h ho3eF !hen @ahy 5anil mun%ar is no! /aBib on you. !her
ne.essary a.!ions !hen should be !a%en.
Q. 45: DONATION B A NON,MUSLIM:
8an -amaat accept any donations in cash or kind from any non>'uslims to be used in
-amaat's affairs?
$: $..e3!in* dona!ions from non<Shi5a or non<Muslim indi,iduals or *rou3s :/hi.h are no!
o3enly hos!ile !o Shi5a fai!h;F in i!selfF is allo/ed. Bu! !he follo/in* 3oin!s should be %e3! in
mind:
1. Su.h a..e3!an.e should no! be a*ains! !he di*ni!y and honour of !he ?amaa!.
2. Su.h dona!ion may be used for *eneral so.ial ser,i.esF bu! no! for masBid and !he
ma!!ers rela!ed !o namaA and 'Ibadat.5
Q.4!.IS SHAVING BEARD HARAM?
Is sha!ing beard haram? Some people argue that it is not mentioned in the 4ur'an or
hadith )lease clarify.
$: )! is haram !o sha,e beard or !o !rim i! so .losely !ha! i! loo%s li%e sha,in*. This rule is
based on hadi!h. There are abou! !en ahadi!h on !his subBe.!F one of /hi.h is *i,en here as
eEam3le:
5$li :a.s.; said !ha! !he Messen*er of $llah :s.a./.a.; said: Sha,in* beard is mu!ila!ionF and
on him /ho mu!ila!es is !he la'nat :.urse; of $llah.
:?ami5 $hadi!h ash<Shi5aN 9umN 1-10N ,ol.12F 33.204<208;
$s for !he 9ur5anF e,eryone %no/s !ha! !he &oly Boo% does no! *i,e de!ailed rules. #an
!hose 3eo3le sho/ us from !he 9ur5anF ho/ !o 3ray a 2<ra%5ah 3rayer( De!ail are found in
!he ahadi!h. =or eEam3leF !here is !he aya 2:12-F /hi.h says:
,nd when his 5ord tried Ibrahim with certain words, he fulfilled them.,
The hadith /hi.h eE3lains !he K.er!ain /ordsKF says inter alia: . ..Then $llah re,ealed !o
him !he hanifiyahF and !ha! is 3ari!yN i! .onsis!s of !en !hin*sF 0 in !he head and 0 in !he
:res! of; body. The i!ems .on.ernin* !he head are: Trimmin* !he mous!a.heF *ro/in* !he
beardF %ee3in* !he :head5s; hair .leanF brushin* !he !ee!h and usin* !oo!h<3i.%N and !he
fi,e .on.ernin* !he :res! of; body are: remo,in* hair from bodyF .ir.um.isionF !rimmin* !he
nailsF !he ba!h of 9anabat and .leansin* :!he body; /i!h /a!erN !hese fi,e are in !he body.
$nd !his is !he hanifiyah :3urifi.a!ion; /hi.h /as brou*h! by )brahimN and i! /ill no! be
abro*a!ed u3!o !he day 3f resurre.!ionF and !his is !he meanin* of !he /ord of $llahN Rnd
follow the religion of Ibrahim, the pure.E :9ur
f
anF 3:80;.
:The same boo%F 33. 206<208;
Please mar% !ha! some of !he !en i!ems are wa9ib and some hi*hly em3hasized sunnat.
$ya!ullah Sis!aniF li%e o!her muB!ahidinF says !ha! sha,in* !he beard is haram and i! is /aBib
ih!iya! no! !o sha,e.
La!e $ya!ullah Ihoui /as as%ed: K1ha! is !he 3unishmen! of !he man /ho sha,es his
beard(K &e re3lied: KThere is no 3unishmen! in !his /orldN as for !he 3unishmen! in !he
akherat he is liable !o en!er !he hell.K )n re3ly !o o!her >ues!ionsF he /ro!e !ha! !he
e,iden.e *i,en by !he one /ho sha,es beard is no! a..e3!able.
:Masa5el /a CududF Par! 1F 9um 1-12F 33. 40<44;.
Q. 4": IS PLAING CARD LAWFUL?
Is playing card lawful?
$: #ard is one of !he main Kins!rumen!sK of *amblin*N and 3layin* /i!h any su.h !hin*
:e,en /i!hou! /a*er; is defini!ely haram and a maBor sin. $llah says abou! *amblin*:
P& you who belie!e3 Into*icants and games of chance "i.e. gamblings# and "sacrificing to#
stones set up and "di!iding by# arrows are only an uncleanliness, the Shaitan's workB shun
it therefore that you may be successful. The Shaitan only desires to cause enmity and
hatred to spring in your midst by means of into*icants and games of chance, and to keep
you off from remembrance of llah and from prayer. Will you then desist?E :9ur5anF 0:80<
81;.
There are dozens of ahadi!h /hi.h ,ery s!ri.!ly 3rohibi! all ins!rumen!s of *amblin*. $s for
!he *ames /i!h .ardsF someone had as%ed la!e $ya!ullah Ihoui abou! i! a!!a.hin* 10 .ards
/i!h !he >ues!ion. &e fully eE3lained !ha! a 3a.% .on!ains 02 .ardsN !hey are used in
,arious *ames /i!h differen! names and ,arious numbers of .ards. Some 3eo3le 3lay i!
/i!h /a*ersF o!hers 3lay /i!h i! Bus! as a re.rea!ion. $ya!ullah Ihoui re3lied:
K)! is no! la/ful !o 3lay /i!h i! a! allF /he!her /i!h /a*ers or for re.rea!ionF as i! is %no/n
!ha! !hese .ards are amon* !he a33ara!us of *amblin*.K
:'unyatu 's>sa'ilF 9umF 1-12F 33. 14-<140;.
$no!her man as%ed him:
K)s i! allo/ed !o 3lay /i!h ins!rumen!s made for *amblin*F for eEam3leF .ardF .hessF
donnah and .arramF Bus! for re.rea!ionF /i!hou! /a*ers(K
&e re3lied: K)! is unla/ful !o 3lay /i!h ins!rumen!s of *amblin* /hi.h are made for !ha!
3ur3oseF e,en if !he 3layers are 3layin* for re.rea!ionF /i!hou! any /a*er.K
:Masa5el /a CududF Par! 1F 9umF 1-12F 33. 118<120;.
Q. 4$: IS SMOKING HARAM?
Is smoking haram?
$: ) belie,e your >ues!ion is abou! .i*are!!es. Toba..o 3rodu.!s are no! man!ioned in !he
9ur5an or hadith. ThereforeF no fa!/a .an be *i,en /hi.h /ould be a33li.able !o all human
bein*s. f .ourseF !here are .er!ain *eneral rules /hi.h .o,er su.h .ases. =or eEam3leF a
3erson is no! allo/ed !o use a !hin* /hi.h /ould be inBurious !o hisHher heal!hN bu! for
o!hers !he same !hin* /ould be la/ful. Su*ar /ill be haram for a diabe!i. man or /omanF
bu! no! for o!hers. Li%e/iseF if a 3erson belie,es !ha! smo%in* .i*are!!es /ill be harmful !o
hisHher heal!hF smo%in* /ill be haram for himHherN bu! no! for o!hers.
Some of our mu9tahids ha,e ad,ised !he you!hs no! !o s!ar! smo%in*N and !ry !o dis.ard !he
habi! in .ase !hey ha,e s!ar!ed i!.
Q. 4&: IS RECITAL OF SHAHADATAN NECESSAR FOR ENTERING INTO
SHI#ISM?
$ow that I am following the true Islam as taught by our belo!ed )rophet and his pure
progeny "llah's blessings be upon them all#, am I re(uired to take my shahadah o!er
again?
$: @o. The shahadah is re.i!ed /hen one dis.ards a non<)slami. reli*ion and en!ers in!o
!he fold of )slam. Bu! /i!hin !he .ir.le of )slamF .han*e of affilia!ion from one s.hool !o
ano!her does no! re>uire a ne/ shahadah.
Q. 5': MINIMUM HI*AB:
What is the minimum re(uirement of Islamic %i9ab?
$: #o,erin* !he /hole head and body eE.e3! fa.e and hands u3!o /ris! M /i!hou!
de.ora!ion :i.e. ma%e u3;.
Q.5I: MI.ED GATHERING:
If a mi*ed gathering of women and men is organised, and there is no possibility of
pre!enting it, then is attending such a gathering M religious or otherwise >> lawful?
$: $!!endin* su.h a *a!herin* /i!h full obser,an.e of !he rules and /hen one does no! loo%
a! !he !hin*s /hi.h are haram !o loo% a!F is /i!hou! any diffi.ul!y in i!self. Bu! if i!
en.oura*es !he /omen !o non<obser,an.e of !he rules of shari5ah !hen a!!endin* su.h
*a!herin* is no! la/ful.
Q. 52: LOOKING AT FACE OF A GHAR,MAHRAM MAIT:
I shall be grateful if you will kindly ad!ise me if a ghayr>mahram is allowed, in our Shari'ah,
to !iew the face of a dead man "after ha!ing been gi!en Ghusl, %unoot and ?afan#. nd in
the same way is a ghayr>mahram man allowed to see the face of a dead woman?
$: The res!ri.!ions of hiBab /hi.h are a33li.able !o or abou! a 3erson durin* hisHher lifeF
.on!inue !o be a33lied af!er hisHher dea!h !oo.
Q. 53: WH DIFFERENT PUNISHMENT FOR WOMEN?
If any of your women are guilty of lewdness, take the e!idence of four "reliable# witnesses
from amongst you against themB and if they testify, confine them to houses until death do
claim them, or llah ordain for them some "other# way.
If two men among you are guilty of lewdness, punish them both. If they repent and amend,
lea!e them aloneB for llah is &ft>7etuming, 'ost 'erciful. "4ur'an, 02.C>.N#
Why different punishment meted to women for the same sin?
$: ) do no! %no/ /hi.h !ransla!ion you ha,e used /hile /ri!in* !hese >ues!ions.Jou should
.hoose a *ood !ransla!ion and a,oid .onfusion /hi.h resul!s from mo!i,a!ed andHor
mu!ila!ed !ransla!ions. +,en some non<Muslims li%e $rbury ha,e mos!ly *i,en .orre.!
meanin*s.
)n !he abo,e >uo!a!ionF !he !ransla!or /ri!es in '.12: :)f !/o men amon* you are *uil!y of
le/dness...K &e has added !he /ord 5men5 arbi!rarily. Does he /an! !o say !ha! !he ,erse
s3ea%s abou! sodomy( $s!a*hflrullahT
)n fa.!F bo!h ,erses s3ea% abou! forni.a!ion and adul!ery. They /ere re,ealed in !he early
Madini!e 3eriodF /hen !he .ode of family life /as no! ye! 3romul*a!ed. )n 3re<)slami. eraF if
a married /oman .ommi!!ed adul!eryF she /as .onfined !o her roomF nobody !al%ed !o herF
her food /as silen!ly 3u! in !he room.
)n !hose early daysF $llah allo/ed !he Muslims !o *o on .onfinin* !hem in !he houseMbu!
no! arbi!rarilyN !he said 3unishmen! /as !o be *i,en af!er four male /i!nesses ha,e *i,en
e,iden.e a*ains! !hem. $nd !he end .lause .learly indi.a!es !ha! i! /as a !em3orary
measure un!il $llah ma%es for !hem some /ay of release. $nd !ha! /ay /as o3ened /hen
i! /as ordained in !he .h. 2- ,. 2: K:$s for; the fornicatress and the fornicator, flog each of
them a hundred stripes...,
The ,erse 12 s3ea%s abou! unmarriedF man and /omanF !hey are K!he !/o amon* youK
:no!F !/o men amon* you;. Tha! order !oo /as abro*a!ed by !he ,. 2 of .h. 2-.
)f you !hin% !ha! )slam is 3reBudi.ed a*ains! /omenF s!udy !he .ha3!er of 3enal .ode in any
boo% of masa'il

and you /ill see !ha! in mos! .asesF 3unishmen! of /omen is mu.h li*h!er
!han !ha! of men.
Q 54: MUSLIM HUSBAND- CHRISTIAN WIFE:
Is it lawful for a 'uslim to marry a 8hristian woman?
$: The Shi5a shari'ah allo/s a Muslim man !o marry a #hris!ian /oman in Mu!5ah formF i.e
in !em3orary marria*e.
Q. 55: MUT#AH WITH A CHRISTIAN WOMAN:
nd lastly, I ha!e a son by a woman who I am not married to. While in prison, I'!e
accepted l>Islam and wish to marry her once I'm released. 8an I do so e!en though she
is not 'uslim.
If so,can I perform 'ut'ah with her now? nd do we need, witnesses?
B )f she is a #hris!ian or ?e/essF and is no! /illin* !o en!er in!o !he fold of )slamF you may
marry her in mut'ah marria*eF i.e. a marria*e for a fiEed 3eriod. Tha!F 3eriod may be shor!
or lon*.. Jou may marry her forF le! us sayF -0 years or e,en more.
)n !his .onne.!ionF you should unders!and !he follo/in* 3oin!sN<
:a; Jou should as% her no! !o use li>uor of 3or% a! all.
:b; She should a*ree for !he .hildren !o be brou*h! u3 as Muslim.
&o/e,erF you mus! realize !ha! a subse>uen! marria*e does no! ma%e a 3re,iously born
.hild le*i!ima!e. )slam /ill no! re.o*nise him as your son or heir.
Jou may do mut'ah /i!h her e,en no/. )! is be!!erF bu! no! ne.essaryF !o ha,e /i!nesses
durin* re.i!al of !he formula of mut'ah.
Q. 5!: ARTIFICIAL INSEMINATION OF HUMAN BEINGS:
+oes Islam allow artificial insemination of human beings?
$: There .an be four si!ua!ions in !his ma!!er:
First: )nser!in*F inside !he /oman5s /ombF !he semen of her o/n husband.
There is no 3roblem in i! and !he .hild /ill be le*i!ima!e.
Bu! i! should be %e3! in mind !ha! !he only 3erson allo/ed !o do !his Ko3era!ionK is !he
/oman5s husband. @o o!her 3ersonF male or femaleF is allo/ed !o loo% a! !he 3ri,a!e 3ar!s
of a /oman. &o/e,erF a..ordin* !o $ya!ullah sis!aniF a 3ersonF o!her !han !he husbandF
may loo% a! or !ou.h a /oman5s 3ri,a!e 3ar!s if her life is in dan*er or if she is fa.in*
unbearable 3sy.holo*i.al 3roblems and !he .ure de3ends on su.h loo%in* a! or seein*. )n
su.h a .aseF a lady do.!or may be as%ed !o deal /i!h i!. )f i! is no! 3ossibleF !hen a male
do.!or may under!a%e !his res3onsibili!y. $lso in bo!h .asesF i! is em3hasized !ha! if !he
K!rea!men!K may be affe.!ed by !ou.hin* /i!hou! loo%in* a! i!F !hen heHshe should no! loo%
a! i!N similarlyF if !he /or% may be done by loo%in* a! i!F /i!hou! !ou.hin*F !hen heHshe
should no! !ou.h i!.
)f !he Ko3era!ionK is done by a do.!orF o!her !han !he husbandF !his a.!ion /ill be haram in
i!selfF bu! i! /ill no! affe.! !he le*i!ima.y of !he .hildN heHshe /ill be a le*i!ima!e offs3rin* of
hisHher 3aren!s.
These rules .on.ernin* !he do.!or e!.. a33ly !o !he remainin* !hree /ays !ooN and i! should
no! be ne.essary !o re3ea! !hem in e,ery .ase.
Second: )nser!in*F inside !he /oman5s /ombF semen of someone o!her !han her husband.
This a.! is haram in i!self. Bu! if someone does i! !hen !he .hild resul!in* from !his
insemina!ion /ill belon* !o !he man /hose semen /as usedN he /ill be !he .hild5s fa!her as
!he /oman /ill be his mo!herN !here /ill be no rela!ionshi3 be!/een !he .hild and !he
husband of !he /oman. )n shor!F !he .hild /ill belon* !o hisHher biol*i.al 3aren!sN all ri*h!s
and du!ies as be!/een a 3aren! and a .hild /ill be affe.!ed hereF in.ludin* !he ri*h! of
mu!ual inheri!an.e. Bu! !here /ill be no su.h ri*h!sHdu!ies be!/een !he .hild and !he
husband of !he /oman. &o/e,erF !he .hild /ill no! be .alled K.hild of adul!eryKF be.ause
adul!ery im3lies seEual in!er.ourse be!/een a man and a married /oman /hi.h had no!
!a%en 3la.e in !his .ase.
Third: The o,um of !he /ife is fer!ilized in !itro /i!h her husband5s s3ermN and af!er some
!ime !he fer!ilized o,um is im3lan!ed in !he /ife5s /omb.
There is no 3roblem in i! and !he .hild /ill belon* !o hisHher le*al 3aren!s.
Fourth: The o,um of a /oman is fer!ilized in !irtro /i!h !he s3erm of someone o!her !han
her husbandN and !hen !he fer!ilized o,um is im3lan!ed in !ha! /oman5s /omb.
$s des.ribed in !he se.ond si!ua!ionF !his a.!ion is haram in i!slefN if a .hild is born i! /ill
belon* !o !he /oman and !ha! man /hose s3erm /as used. $ll o!her de!ails of !he se.ond
si!ua!ion /ill a33ly here !oo.
Q. 5": IS SURROGATE MOTHER ALLOWED IN ISLAM?
$owadays the system of employing ,surrogate mother, is spreading. The sperm of a man
is inserted into the womb of a woman, other than his wife. They make an agreement with
that woman "called, surrogate mother# that she will carry the child for the full term "cir./
months#, but after deli!ery she will hand o!er the child to the man whose sperm was
insertedB and he and his legal wife will bring the child up as their own childB the surrogate
mother will ha!e no contact at all with the child, the surrogate mother is paid hea!y
remumeration for this ,ser!ice,.
Is this act allowed in Islam?
$: )! has been eE3lained in !he 3re.edin* re3ly !ha! inser!in* in!o !he /omb s3erm of
someone o!her !han !he /oman5s o/n husband is haram.
&o/e,erF if a /oman .ommi!s !his sin and !he s3erm fer!ilizes her o,um /hi.h de,elo3s
in!o a .hildF !henF as /as men!ioned abo,eF !he .hild /ill belon* !o !he /oman and !ha!
man. :See !he Se.ond si!ua!ion abo,e;. The le*al /ife of !ha! man and !he le*al husband
of !ha! /oman /ill ha,e no rela!ionshi3 /i!h !ha! .hild. $ll !he de!ails men!ioned in !he
3re.edin* >ues!ion /ill a33ly.
Q. 5$: COUPLE#S FERTILI+ED OVUM IMPLANTED IN A SURROGATE
MOTHER
8oncerning the abo!e (uestion about surrogate mother, what does the shari'ah say if the
o!um of a wife is fertiliAed in !itro with the sperm of her own husband, and the fertiliAed
o!um is inserted into the womb of a surrogate mother, who carries it for nine months and
after deli!ery hands the child o!er to the abo!e>mentioned couple? It is done when the
abo!e>mentioned wife is unable to carry the child in her womb because of some health
problem
$: $ll !he res!ri.!ions men!ioned in !he 9ues!ion @oF 02 under =irs! and Se.ond si!ua!ions
a33ly here in !o!o.
$s for !he .hildF a..ordin* !o $ya!ullah Sis!ani and a maBori!y of !he li,in* mu9tahideen, i!
belon*s !o !he man and /oman /hose s3erm and o,umF res3e.!i,elyF .on!ribu!ed !o i!s
.rea!ionF i.e. !o !he said man and his /ife.
&o/e,erF almos! all of !hem say !ha! in !he ma!!er of rela!ionshi3 be!/een !he .hild and !he
surro*a!e mo!herF Ihtiyat :Pre.au!ion; should be obser,ed. )! means !ha! she should be
!rea!ed a! leas! as a fos!er mo!her and her o!her sons and dau*h!ers as fos!er bro!hers
and sis!ers.
Q. 5&: A NON,MUSLIM IN A MAS*ID/IMAMBARA
8an a non>'uslim be allowed to enter into mas9id or Imambara? Should he be allowed to
touch 'alam or taboot?
$: &e should no! be allo/ed !o en!er in!o a mos>ue. There is no diffi.ul!y if he en!ers in!o
Imambara. $lsoF he may !ou.h 'alam or taboot if he does so /i!h res3e.! and re,eren.e.
Q. !': LADIES TO SUPERVISE CHILDREN#S PROCESSION:
procession of small children was taken out in the car park of the mos(ue and a few
ladies assisted thesk children. li these ladies were in proper hi9ab. To this the -amaat had
agreed. Was it lawful, according to the shari'ah, for these ladies to be out in the car park to
super!ise the children's procession?
$: )f all .ondi!ions of hi9ab /ere obser,ed !hen i! /as .er!ainly la/fulF a..ordin* !o shari'ah
for !he ladies !o be ou! in !he .ar 3ar%.
Q. !1: WH WE DO NOT WASH FEET IN WUDHU
llah the lmighty has prescribed the way wudhu should be done. %e says2
,& ye who belie!e3 When ye prepare for prayer, wash your faces, and your hands "and
arms# to the elbows2 rub your heads "with water#2 and "wash# your feet to the ankles.,
"C2N#.
Why are we Shi'as doing the other way completely different from that shown by llah?
$: ) do no! %no/ from /here you ha,e !a%en !his !ransla!ion. &o/e,erF i! needs no! mu.h
in!elli*en.e !o realize !ha! !he /ords *i,en /i!hin !he bra.%e!s are no! in !he ori*inal $rabi..
$lso if you loo% a! !he $rabi. .olumn on !he ri*h! sideF you /ill see !ha! !here is no
3un.!ua!ion mar% from !he be*innin* of !he ,erse !ill i! .omes !o !he /ordsF :i.e. !o !he
an%les;.
@o/ read !he !ransla!ion omi!!in* !he /ords in bra.%e!s and i*norin* !he arbi!rary
3un.!ua!ion mar%s. Jou /ill find:
,& you who belie!e3 when you prepare "actual trans2 rise up# for prayer wash your faces
and your hands to "or. as far as# the elbows and wipe your heads and your feet to the
ankles.,
"ramma!i.ally our s!and is so .lear !ha! !he famous Sunni s.holarF )mam =a%hruddin Cazi
has /ri!!en in his Tafsir Iabir under !his ,erse !ha! !he $rabi. *ramma!i.al rules su33or!
!he /i3in* "mas>h# of fee!.
$lso you are ad,ised !o read ans/er !o !he 9ues!ion 28 in Four 4uestions nswered,
'ol.2F /here more de!ail is *i,en.
Q.!2: TAKING HELP IN WUDHU:
Is a :
nd
person allowed to help one in doing wudhu e.g. gi!ing him water in his hand from a
9ugOcup whate!er it be, or one should do this 9ob by himself?
$: ne of !he .ondi!ions of wudhu is !ha! !he 3erson .on.erned should do i!
himselfHherself. )f ano!her 3erson /ashes his fa.e or handF for eEam3leF or Boins him in
su.h /ashin*F !he wudhu /ill be batil :f .ourseF if one .anno! do wudhu by himselfF !hen
!a%in* o!hers5 hel3 is I.;
$s for !he si!ua!ion *i,en in your >ues!ionF all ) .an say is !ha! i! is ,ery undesirable. n.e
)mam Cidha :a.s.; sa/ Mamun Cashid doin* wudhu in !he same /ay :&is ser,an! /as
3ourin* /a!er on his hand; The )mam :a.s.; a! on.e admonished him no! !o do soF and
re.i!ed !he las! ,erse of !he .ha3!er $l<Iahf:...he should not 9oin any one in the worship of
his 5ord. :16:110;.
Q. !3: MENOPAUSE:
I am CK years old and I am still getting my monthly period e!ery month. 6or the first C days
I get a few drops onlyB from C
th
to .K
th
or .C
th
days I get hea!y bleeding which has the signs
of haeA. I ha!e read masael of lmam>?hui J Imam Seestani also, but I am still confused.
)lease help. Shall I consider the whole period as istehaAa, and perform my $amaA as
usual. s I heard that women after CK years, are ha!ing istehaAa only.
$: $..ordin* !o $ya!ullah Sis!aniF !he a*e of meno3ause is 20 years. Bu!F as a ma!!er of
Ihtiyat, be!/een !he a*e of 00 and 20F non<9urayshi /omen :li%e you; should 3erform
wa9ibat of IstihaAa and abs!ain from !he !hin*s /hi.h are haram durin* mon!hly 3eriod. )!
means !ha! you /ill do wuAu or ghuls :or tayammum if ghusl is no! 3ossible or is harmful;
as a /oman in IstihaAa is re>uired !o do and !hen 3ray your namaA and %ee3 fas!. Bu! a!
!he same !ime you /ill no! do any!hin* /hi.h a /oman in haiA .ondi!ion is no! allo/ed !o
doF i.e.F you should no! re.i!e !hose 9ur5ani. ,erses in /hi.h sa9dah is wa9ib, should no!
!ou.h !he names of $llahF and Ma5sumeen nor !he /ri!in* of !he 9ur5an. @or should you
en!er any mos>ue or 3u! any!hin* in i! e,en from ou!side.
)f for !/o .onse.u!i,e mon!hs you ha,e seen blood as you ha,e men!ionedF !hen durin*
!he firs! fi,e daysF you /ill !rea! i! as istihaAa 4alila :/i!hou! any need !o follo/ !he abo,e<
men!ioned Ihitayat.# =or !he la!er days /hen i! has !he si*ns of haiA bloodF you /ill follo/
!he abo,e rule of Ihtiyat.
Q. !4: DID THE PROPHET RECITE SALAWAT IN TASHAHHUD
I was recently asked how is it that we ask for peace and blessing of llah Ta'ala to be
upon 'uhammad and his %ousehold "s.a.w.a.# when we are to assume that he ne!er said
this in prayer?
$: )! is /ron* !o say !ha! !he Pro3he! :s.a./.a.; ne,er re.i!ed !he salawat in !he 3rayer. The
3rayer /as !au*h! !o !he Muslims by !he Pro3he! himselfF /ho used !o say: )ray as you
see me praying. $nd in !his 3ro.ess he used !he same /ordin*s /hi.h his ummah /as
eE3e.!ed !o say. =or eEam3leF )bn 5$bbas re3or!s !he /ordin*s of tashahhud as re.i!ed by
!he Pro3he! :s.a./.a.; !ha! he used !o sayF inter alia, KPea.e be on youF Pro3he!T and
mer.y of $llah and &is blessin*s.K Mar% !ha! he said Kon youK :no! on me; and addressed
himself sayin*F 5 Pro3he!T "Sahih 'uslim, ,ol.2 3F 10N )mam ash<Safi5iF ?itab al><mm, ,ol.
1F 3F 1-0F Beiru!F 1-03H1863;.
The .om3anionF Ia5b ibn 5DBrahF re3or!s abou! !he Pro3he! :s.a./.a; !ha! he used !o re.i!e
in !he 3rayer: 5 $llahT send Jour mer.y !o Muhammad and !he 3ro*eny of Muhammad as
Jou sen! mer.y !o )brahim and !he 3ro*eny of )brahimF and send Jour blessin*s !o
Muhammad and !he 3ro*eny of Muhammad as Jou sen! blessin*s !o )brahim and !he
3ro*eny of )brahimN surely Jou are Praise/or!hy and "lorious.K "?itab al><mm. ,ol. 1F 3.
1-0;.
Thus you see !ha! !he salawat and tahiyyat /ere bein* re.i!ed by !he &oly Pro3he!
himself.
)! is no! unli%e surah l>6atihah, /here $llahSraises &imself and de.laresF ,Thee alone do
we worship and from Thee alone do we seek help., $ll !his /as done !o !ea.h !he Muslims
ho/ !o !al% !o $llah.
Q. !5: THE BASIS OF OUR PRAER#S METHOD:
Why, based on 4ur'an and or hadith, do we as Shia pray as we do?
$: )! is no! 3ossible !o /ri!e here reason of e,ery a.!ion of 3rayer in /hi.h /e differ from
our Sunni bro!hers. )n shor!F you may res! assured !ha! our 3rayers are 100Z based on !he
9ur5an and !he ahadith of !he 1- 'a'sums :a.s.;. =or eEam3leF our 2
!h
)mamF ?a5far as
Sadi> :a.s.; on.e 3rayed : rak'ah 3rayer in order !o sho/ one of his .om3anionsF &ammad
ibn 5)saF ho/ !o 3ray. &ammad la!er narra!ed !he /hole e3isode in full de!ail. Bu! e,en !ha!
!radi!ion is !oo loh* !o be !ransla!ed in !his shor! le!!er. &o/e,erF our 3rayer fi!s !ha!
des.ri3!ion 3erfe.!ly.
Q. !!: HOW TO STAND IN *AMA #AT PRAER
re we to stand in prayer shoulder to shoulder and toe to toe or 9ust shoulder to shoulder?
)lease e*plain.
$: )! is em3hasized !ha! /e should s!and in a s!rai*h! line /i!hou! lea,in* any *a3 be!/een
!/o 3ersons. $l!hou*h !here shall be no !rouble e,en if !here is a small *a3F le! us sayF
abou! a foo! and a half. Bu! s!andin* !o*e!her /i!hou! any *a3 is ideal.
1hen you s!and a! !he side of ano!her manF na!urally you /ill s!and shoulder !o shoulder.
Bu! ho/ .an you s!and a! !he same !ime K!oe !o !oeK( )slam is a na!ural reli*ionN you are
re>uired !o s!and in a na!ural /ayF and !ha! is all.
Q. !": #AMAMAH % #ABA IN PRAERS:
We find in the Gnglish !ersion of the masa'il of yatullah Sistani that wearing turban
"amama# alongwith its final fold passed under the chin, and an 'aba on the shoulder is
mustahab during prayer. It is claimed by some people that such dresses are meant for
'ulama onlyB others are not allowed to wear them. )lease clarify this matter.
$: )! is mustahab in i!self for all males !o /ear 'amama and 'aba in 3rayer. &o/e,erF !here
.ould be some se.ondary .onsidera!ions /hi.h mi*h! ma%e !his rule ino3era!i,e. =or
eEam3leF le! us sayF you are li,in* in a .oun!ry or so.ie!y /here 'amama or 'aba is no! a
.ommon dress and is used by only a 3ar!i.ular *rou3 :li%e 'ulama'#. @o/ if youF bein* a
non<5alimF are usin* !his dress in 3rayer ou!side your homeF le! us say in mas9id, somebody
/ho does no! %no/ you mi*h! !hin% !ha! you are an imam of 9amaat and s!ar! his 3rayer
behind you. b,iously i! /ould 3u! him in !rouble. r your friends mi*h! !hin% !ha! you /ere
K3osin*K as an 'alim and subBe.! you !o ridi.ule.
n !he o!her handF if !here is no su.h dan*er !hen !he ori*inal rule s!ands !ha! i! is
mustahab.
In shor!F in o3!in* for su.h mustahab rulesF one should %ee3 in mind !he en,ironmen! and
so.ie!y norms.
Q. !$: BIHAWLILLAH... LOUDL OR IN WHISPER?
) ask you about the formula2 =ihawlillahi wa 4uwwatihi (umu wa ('ud, whether it should
be recited loudly or in whisper?
$: Jou .an re.i!e i! any /ay you li%eN bu! i! is be!!er !o re.i!e i! loudly af!er !he rak'ahs in
/hi.h Surah al<=a!iha and !he o!her Surah are re.i!ed loudlyF and in /his3er in o!her
rak'ahs.
Q. !&: CLA OF KARBALA AND CURE OF ILLNESS:
It is our belief that the earth of ?arbala is blessed and a cure for e!ery illness "?hake
shafa#. 8an you please e*plain this belief and pro!e it from authentic sourcesOreferences.
$: $..ordin* !o /ell<%no/n and a..e3!ed ahadith, $llah bes!o/ed !hree dis!in.!ions !o
)mam &usayn :a.s.; in !his /orld in a33re.ia!ion of his /illin*ly a..e3!in* !he mar!yrdom.
1. #on!inua!ion of )mama! in his 3ro*enyF
2. a..e3!an.e of du5a under his domeF and
3. shafa, :.ure; in his ear!h.
)n !his .onne.!ionF a fe/ 3oin!s should be made .lear:
1. +a!in* ear!h is haramB ea!in* !he ear!h of Iarbala is !he only eE.e3!ion /i!h .er!ain
.ondi!ions: Tha! !he ear!h should ha,e been !a%en from i!s 3la.e af!er .er!ain
in,o.a!ionsN a 3res.ribed du5a should be re.i!ed before ea!in* i! and ano!her du5a
af!er ea!in* i!N !he amoun! ea!en should be less !han a .hi.%<3ea "chana#, be.ause
ea!in* i! in a bi**er >uan!i!y or /i!hou! ur*en.y is s!ri.!ly forbiddenF and as )mam
:a.s.; has saidF Ki! /ould be li%e ea!in* our flesh.K
2. )f $llah has issued a firm de.ree !ha! a .er!ain 3erson /ill die on a .er!ain day and
!imeF no du5a or medi.ine :in.ludin* Iha%<e<Shafa; .an 3os!3one his dea!h. =or
de!ails of firm and .ondi!ional de.reesF see my boo%F -ustice of God, a,ailable from
!he Mission.
Q. "': FRIDA PRAERS:
In reference to all books of masaail which I ha!e so far gone through, I found that one who
leads -amaat prayers "of course under certain (ualifications as listed therein# can also
lead 6riday prayers pro!ided he fulfills the conditions of 6riday prayers as mentioned
therein too. %owe!er there are speculations that one who leads 6riday prayers is obliged
to seek permission from the 'ar9aa to do so although he does lead daily prayers.
$: $ny )mam /ho leads in daily 3rayers may lead in !he =riday 3rayers. +,en a..ordin* !o
Tahrirul>wasilah of La!e $ya!ullah Ihomayni :r.a.;F !here is no addi!ional >ualifi.a!ion
re>uired for =riday 3rayer5s )mam.
&o/e,erF in !he )slami. Ce3ubli. of )ranF an )mam of =riday 3rayer has been *i,en !he
au!hori!y and 3ri,ila*es of a member of 3arliamen!. $s su.hF !heir a33oin!men! is in !he
hands of !he Waliye 6a(ih. )! is an adminis!ra!i,e ma!!er /hi.h ob,iously should no! a33ly
ou!side )ran.
Q. "1: SHI#A IMAM % MALIKI CONREGATION:
I was leading in prayers, and all the congregation follows the 'aliki school of 6i(h while I
am Shi 'a. m I allowed to do Ta(iyyah? If yes, then in which parts of the prayer?
$: )! is a ,ery .om3li.a!ed >ues!ion. Basi.allyF Ta(iyyah is allo/ed !o a,oid any harm or
3ossible harm !o lifeF honour or 3ro3er!y. $33aren!ly !here is no su.h dan*er in your .ase.
Bu! if you !hin% !ha! if 3eo3le .ome !o %no/ abou! your .han*e of madh>hab, your so.ial
s!andin*F or family rela!ions or your li,elihood /ill be harmed !o an unbearable eE!en!F !hen
you should resor! !o Ta(iyyah, and 3ray eEa.!ly as !he Mali%is do.
$lsoF if you !hin% !ha! by obser,in* Ta(iyyah you may be able !o s3read !he True )slam
:Shi5ism; amon* your 3eo3leF you .an do so /i!hou! hesi!a!ion.
Q. "2: PRAING FURADA WHEN *AMA
#
AT IS IN PROGRESS:
a# 8an an indi!idual offer a 6urada "separate# prayer at the same time when
congregation prayer is being conducted in the same hall of the same mos(ue?
$: $ya!ullah al<5uzma as<Sis!ani has no! /ri!!en any!hin* abou! !his ma!!er in his boo%N bu!
some 3re,ious mu9tahideen ha,e /ri!!en !ha! 3rayin* furada 3rayer a! !he same !ime and
3la.e /here and /hen .on*re*a!ional 3rayer is bein* .ondu.!ed is !an!amoun! !o gheebat
of !he )mam of !ha! .on*re*a!ional 3rayer. @eedless !o say !ha! gheebat is a mos! serious
maBor sin /hi.h /ill no! be for*i,en by $llah Subhanahu /a Ta5ala unless !he ,i.!im of !he
gheebat for*i,es !ha! 3erson.
La!e $ya!ullah Ihomayni has /ri!!en in re3ly !o a >ues!ion !ha! 3rayin* furada in a 3la.e
/here .on*re*a!ional 3rayer is bein* .ondu.!ed is no! -a'eA :la/ful;F al!hou*h !he 3rayer
is ,alid.K :See Istifata'at, Dol.., p. .N0#.
b# If an indi!idual "reasons best known to himsel9# doesn't want to pray in
congregational prayers due to any particular Imam "leader#, is he permitted to pray
e!eryday a furada namaaA "separately# during the same time and at the same
mos(ue when congregational prayers are being conducted?
$: La!e $ya!ullah al<Ihoui /as as%ed by !/o 3ersons se3ara!ely abou! !his 3roblemN one
of !hem /ro!e:
KAayd :/ho is res3e.!ed by 3eo3le; en!ers a mos>ue /hen a .on*re*a!ional 3rayer is
*oin* !o be held behind an )mam /hom Aayd !hin%s is no! >ualified for i!F be.ause he is
no! 'dil' or his makhra9 is no! .orre.! or be.ause of some o!her reason. Peo3le rely on
Aayd5s o3inion and res3e.! i!N if he 3rays behind him be.ause of ta(iyah or Bus! 3re!ends !o
Boin !he .on*re*a!ion :/hile ha,in* niyyat of 6urada#, !he mu'mineen /ill surely !a%e i! as a
.onfirma!ion of !ha! )mam5s >ualifi.a!ions and !hin% !ha! i! is la/ful !o 3ray behind him. @o/
/ha! should Aayd do( Should he 3ray behind !ha! )mam( r should he *o ou! :of !he
mos>ue;( r should he 3ray furada :se3ara!ely; /hi.h /ould be an insul! !o !he )mam(K
La!e $ya!ullah al<Ihoui re3lied: K)n !he si!ua!ion men!ioned in !he >ues!ionF his only o3!ion
is !o *o ou!. $nd $llah is Ino/in*.K :See 'asa'il wa 7udud, 9umF 'ol.1F 3a*es 33<3-;.
$no!her 3erson as%ed abou! !he same 3roblem /i!h a sli*h! differen.e: &e /as in a
*a!herin* and /hen !ime of 3rayer .ameF .on*re*a!ional 3rayer /as arran*ed behind
someone /hoF in his ,ie/sF /as no! fi! for i!. )f he *oes ou!F i! /ill refle.! badly on !he said
)mamF and if he Boins !he 3rayer /i!h niyyat of furada, o!hers /ill !a%e.i! as a .onfirma!ion of
!he >ualifi.a!ions of !ha! )mam.
La!e $ya!ullah al<Ihoui re3lied: K)n !his si!ua!ion he may *e! ou! by 3re!endin* !ha! his
nose had s!ar!ed beleedin*F or !ha! he had *o! so,ere s!oma.h<3ain or some!hin* li%e
!ha!.K :See 'unyatus>sa'il. 3rd .d.F 1-12F 9um. 3. 38;.
c# Is it permissible for an indi!idual "praying furada# to recite the two suras loudly at
the same time and place where congregational prayers are being conducted and
performed?
$: $ man has !o re.i!e al>%amd and !he o!her Surah in an audible ,oi.e in 6a9r, 'aghrib
and 'Isha 3rayers. The ,oi.e should be audible !o ano!her 3erson s!andin* /i!h him. )! may
be e,en louderF bu! i! should no! rea.h shou!in* le,el.
$s is .lear from la!e $ya!ullah Ihomayni5s fatwa, 3rayin* fiirada /hen and /here
.on*re*a!ional 3rayer is bein* .ondu.!ed is no! la/ful. Li%e/iseF la!e $ya!ullah al<Ihoui
!ells su.h a man !o *o ou! of !ha! 3la.e. )f in s3i!e of !hese fatwas somebody 3rays furada
a! !he same !ime and 3la.e /here -ama'at 3rayer is bein* .ondu.!ed he .ommi!s a sinF
bu! his 3rayer /ill no! be in,alid. &o/e,er he should %ee3 !he le,el of his ,oi.e !o !he
minimum as eE3lained abo,e
d# When the !oice of an indi!idual in the abo!e (uestion is to such an e*tent which
disturbs the Imame>-amaat or 'amums in the congregational prayers, what the
Islamic 5aw says about such disturbance?
$: Dis!rubin* a 3rayerF be i! -amaat or furada is an unla/ful a.!F /hi.h )slam does no!
a33ro,eF as /as .learly /ri!!en by la!e $ya!ullah al<&a%im and la!e $ya!ullah al<Ihoui in
their fatwas.
Q. "3: TWO ADHANS BEFORE FRIDA PRAER?
Why calling two adhans before 6riday prayer is not accepted by all 'uslims? Who started
the :
nd
adhan before it?
$: dhan is said /hen !he !ime of 3rayer be*ins. )! is /ron* !o say i! before !ime. n
=ridaysF sin.e Pro3he!5s !ime !o 5D!hman5s early daysF !he5)mam used !o si! on minbar
:3ul3i!; /hen 3rayer !ime .ameF and !hen adhan /as .alled. $f!er !he two khutbas, i(amah
/as re.i!ed and !he 3rayer s!ar!ed. This adhan and i(amah !o*e!her /ere .alled !/o
adhans. 5D!hman added one adhan before !he !ime. )! is bid'ah. See for referen.e Tarikhu
'l>?hulafa'. )mam as<Suyu!iF Delhi ed.F no da!eF 3. 10-.
Q. "4: WH DO WE KEEP OUR HANDS OPEN IN PRAERS?
I would like to know if there is some tradition on the prayers, as the Shi'a and the 'alikis
hold their hands to the side.
$: Iee3in* hands unfolded :/hile s!andin*; is !he na!ural 3os!ureF and !hose /ho follo/ i!
do no! need any hadith !o Bus!ify !heir a.!ion. &as any one as%ed you !o >uo!e a hadith !ha!
you should %ee3 your eyes o3en durin* 3rayer( )! is !hose /ho de,ia!e from na!ural /ay
/ho should Bus!ify !heir beha,iour from 9ur5an andHor hadith.
$nd /hen /e loo% a! !heir sys!emsF an in!eres!in* 3i.!ure .omes before our eyes.
)! a33ears from some re3or!s !ha! /hen )ranian 3risoners /ere brou*h! before 5DmarF !hey
s!ood before him /i!h folded hands. n bein* as%ed !he reasonF !hey said !ha! i! /as !heir
.us!om !o s!and before !he eleders /i!h folded hands. 5Dmar said: Then /e !oo should do
!he same /hen /e s!and before $llah in 3rayers.
Tha! /as !he be*innin*. Bu! as ) /ill eE3lain la!er !he idea /as no! a..e3!ed in Medina.
There are some 3oin!ers /hi.h sho/ !ha! i! had .au*h! u3 in !he early days of Mu5a/iyah5s
*o,ernorshi3 in Damas.us. 1hen $nas ibn Mali%F a .om3anion of !he Pro3he! :s.a./.;F
/en! !o SyriaF he /e3! and said: K) do no! see here any!hin* /hi.h ) used !o see in !he
days of !he Pro3he! :s.a./.;F eE.e3! !his 3rayer and !ha! !oo is disfi*ured.K "Sahih al>
=ukhari#.
Then !here are !hese four )mams of !he Sunnis. Loo% a! !heir fatwas .on.ernin* !his
ma!!erN and you /ill see !he !ru!h yourself.
1; )mam Mali% ibn $nas :died 148; li,ed in Medina. &e orders his follo/ers :!he
Mali%iyah; !o %ee3 !heir hands o3enF sayin* !ha! i! is !he /ay !he 3eo3le of Medina
3rayF and !hey mus! ha,e learn! i! from !he Pro3he! :sa/;.
2; )mam $bu &anifah :died 100 $.&.; and )mam $hmad ibn &anbal :died 2-1 $&.;
li,ed in )ra> and !hey ordered !heir follo/ers !o %ee3 !he hands folded.
3; )mam Shafi5i :died 20- $.&.; /as born in Me..aF s!udied in Medina and !hen shif!ed
!o )ra> and finally !o +*y3!. &e *i,es his follo/ers .hoi.e of foldin* !he hands or
%ee3in* !hem o3en.
&a,e you no!ed !he .onne.!ion be!/een !heir 3la.es of residen.e and !heir fatwas? The
man /ho li,ed in Medina %e3! !he hands o3enN !hose /ho li,ed far from Medina folded
!heir handsN and !he one /ho li,ed in bo!h 3la.es allo/s bo!h .us!oms. )! ma%es us belie,e
!ha! !he .us!om of foldin* !he hands in 3rayer /as in,en!ed far from !he .i!y of !he Pro3he!
:s.a./.a.;..
ne more in!eres!in* fa.!: The Shi5asF !he Mali%is and !he )badhis %ee3 !heir hands
unfoldedN !he &anafis and !he &anbalis %ee3 !hem foldedN and !he Shafi5is allo/ bo!h. SoF
ou! of siE se.!s !hree and a half %ee3 !heir hands o3enF and !/o and a half %ee3 !hem
folded. Loo%in* from !his an*leF !hose /ho 3ray /i!h o3en hands are in maBori!yTT
Q. "5: TARAWIH AND NAWAFIL OF RAMADAN:
What is the position of tarawih in Islamic shari'ah?
$: )! is bid'ah :inno,a!ion;F be.ause 3rayin* a non<obli*a!ory salah /i!h .on*re*a!ion is no!
allo/ed in )slam. :The only eE.e3!ion is Salatu 'l>istis(a' M !he 3rayer !o see% rain.;
Tarawih /as in,en!ed by !he 2
nd
.ali3hF 5DmarF /ho himself admi!!ed !ha! i! /as a bid'ah,
/hen he said: K$ *ood bid'ah i! isV. :See Four 4uestions nswered, ,ol.2F 9.@o.61;.
The Shi5a shari'ah eEhor!s !he belie,ers !o 3ray indi,idually 1000 rak'ah sunnat 3rayers
durin* 30 ni*h!s of !he mon!h of CamadhanF de!ails of /hi.h may be seen in Four
4uestions nswered, ,ol. 2F 9.62.
Q."!0 FORBIDDEN MONTHS:
Why is it that the months of 7a9ab, Lul(a'dah, Lulhi99ah and 'uharram are called forbidden
months?
$: K&aramK means forbiddenF holyF san.!uary. %aram mon!h means holy mon!hs in /hi.h
fi*h!in* is forbidden and 3eo3le feel !hey are se.ure and safe.
The 3re<)slam $rabs used !o s!o3 fi*h!in* from Dhul>a5dah !o Muharram !o enable
!hemsel,es !o 3erform ha99 safely /i!hou! any fear.)n CaBab !hey held !he famous fair a!
5D%az and s!o33ed fi*h!in* !o enable 3eo3le !o ma%e deals 3ea.efully.
)slamF bein* !he reli*ion of 3ea.eF .onfirmed !his .us!om in order !o le! 3eo3le refrain from
/ar and fi*h!s a! leas! - mon!hs in a year.
Q. "": ON HUMAN BOMB:
-ust recently I met a young )alestinian who fled his country due to the fact he was asked
by his leader to place a bomb on himself in defense against the Israelis. %e opposed this,
and he is now confined in the prison system here. %e asked me my position as it relates to
this, but I was at a loss. 8ould you shed some light on this practice for me? +oes this
practice has anything to do with Islam?
$: ) .ould no! unders!and /hy !ha! youn* man is in 3rison in !he D.S.$.N be.ause
a..ordin* !o /ha! you ha,e /ri!!en he has no! .ommi!!ed any .rime in or a*ains! your
.oun!ry. &o/e,erF .omin* !o your >ues!ionF su.h 3ra.!i.es are no! a33ro,ed by )slam.
Turnin* oneself in!o a human bomb is sui.ide /hi.h is unla/ful in )slam. The Pro3he!
:s.a./.; used !o ins!ru.! his army *rou3s no! !o a!!a.% !he .i,iliansF no! !o harm old 3eo3leF
.hildren and /omenN in shor!F !hey /ere no! !o a!!a.% anyone /ho had no! .ome ou! !o
fi*h! !hem. The same ins!ru.!ions /ere *i,en by his .ali3hs. Bu! /hom do !hese human
bombs :or .ar bombs e!..; ma%e !heir !ar*e!( Dnarmed .i,iliansF .hildrenF /omenF youn*
and old /ho ha,e *a!hered in a mar%e! or s.hool or o!her su.h 3la.es. )! is unmi!i*a!ed
!errorism and no!hin* else. )! is no! a defen.e a*ains! !he )sraelisN i! is in fa.! an offen.e
a*ains! !he humani!y.
The only si!ua!ion /hen su.h a.!ion .ould be Bus!ified is if i! is ordered by !he Pro3he!
:s.a./.a.; or !he 3resen! )mam :a.s.;. Bu! !he Pro3he! is no! ali,e and !he 3resen! )mam is
hidden from our eyes. $nd /e are sure !ha! !hey /ould no! order su.h a !hin*.
Q. "$: EMANCIPATION OF UMMU,WALAD0
I ha!e seen an article, Islam and Woman, a few sentences of which are copied here for
your comment2
,s far as the women were concerned, Islam respected them e!en in their capti!ity.
...They were no longer to be treated as a common property of all with e!ery man ha!ing
free access to them to gratify his animal passions. They were hence>forth to belong to
thei9r masters alone. $one else could establish se*ual relations with them. 'oreo!er, they
were, like men, granted the right to work out their freedom through 'ukatabah, besides
pro!iding that a sla!e>maid would be free the moment she ga!e birth to a child by her
master. =esides the mother, the child would also be deemed free.,
My >ues!ion is:
Women war prisoners, not warriors but accompanied the enemy soldiers in war, when
captured were se*ually e*ploited by their 'uslim masters without nikah. The (uestion is
why when these women concie!ed they were set free instead of the masters getting
married to them to sustain the offsprings. Is it not unethical by any human code? )lease
e*plain with your enlarged Islamic wisdom.
$: ) do no! %no/ /ho !he /ri!er of !ha! ar!i.le isF /hi.h reli*ion or se.! he belon*s !oF and
whose fatwas he des.ribes. &o/e,erF le! us loo% a! your >ueries.
a; Sexual Relation without nikah: The formula of nikah is no! a ma*i. mantra !o
ma%e !he seEual in!er.ourse la/ful. )! is $llah5s .ommand /hi.hF af!er nikah, ma%es
!he man and !he /oman la/ful for ea.h o!her and .rea!es mu!ual ri*h!s and du!ies
be!/een !hem. Li%e/iseF i! is $llah5s5.ommand !ha! !he 3re,ious marria*e of !he
infidel /omen :/hen !hey are .a3!ured in )slami. /ar;F is au!oma!i.ally dissol,edF
and !heyF af!er eE3iry of !he 3res.ribed /ai!in* 3eriodF be.ome la/ful !o !heir
mas!ers. $llah says:
,nd :forbidden !o you are; all married women e*cept those whom your right hands
possessB :!his is; llah's ordinance to you... :-:2-;
The same au!hori!y /hi.h has made your /ife la/ful !o youF has made !he .a3!i,e
*irls la/ful !o !heir mas!ers.
b; Ummu Walad: $ sla,e *irl /ho *i,es bir!h !o her mas!er5s .hildF is .alled ummu
walad :mo!her of !he .hild; in shari'ah. :)n S/ahili lan*ua*e a /ife is .alledF mama
mtoto.# $nd !here are s3e.ial rules *o,ernin* her life. )n Shi5a shari'ah2
i. she .anno! be sold !o ano!her 3ersonN
ii. she .anno! be se3ara!ed from her .hildN
iii. on mas!er5s dea!hF she /ill be in.luded in !he inheri!an.e share of her .hildF
/hi.h /ill ma%e her au!oma!i.ally free a! on.e M be.ause one .anno! 3ossess
ei!her of one5s 3aren!s or .hildren e!..
)n !his /ayF she /ill .on!inue !o li,e /i!h her .hild. :$s for !he .hildF heHsheF bein*
!he mas!er5s offs3rin*F is born freeF and has all !he ri*h!s on him /hi.h !he o!her
.hildren ha,e.;
.; A Comment On your quotation: The rule men!ioned in !he >uo!a!ion !ha! she
K/ould be free !he momen! she *a,e bir!h !o a .hild by her mas!erKF is a ne/s !o
me. $nd you ha,e added !o i!s abusurdi!y by sayin*F K/hy /hen !hese /omen
.on.ei,ed !hey /ere se! free.K
&o/e,erF ) ha,e !old you !ha! !ha! Kla/K is no! a..ordin* !o our shari'ah. Bu! e,en loo%in*
from i!s 3ers3e.!i,e ) do no! see any reason for obBe.!ion.
) do no! unders!and from /here did you *e! !he no!ion !ha! eman.i3a!ion of !he mas!er5s
.hild5s mo!her means lea,in* her and her .hild on !heir o/n /i!hou! sus!ainin* !he
offs3rin*. Main!ainen.e of his .hild is wa9ib on !he fa!herF no ma!!er /he!her heHshe /as
born from a free /oman or a sla,e *irl.
&er eman.i3a!ion frees her from !he bond of sla,eryF res!orin* !o her !he ori*inal di*ni!y of
freedom. &o/ .ould )slam order !he mas!er !o marry her af!er freedom( $f!er freedomF i! is
for her !o de.ide /hom she /an!s !o marryN and no! for !he eE<mas!er !o for.e her !o marry
him.
) am really sur3rised !ha! ins!ead of a33re.ia!in* ho/ )slam has loo%ed for eE.uses !o
bes!o/ freedom on !he sla,es :!his bein* only one of !he many .ases; you ha,e raised
obBe.!ion on i!.
Q. "&: WH KHUMUS SAHM,E,SADAT?
The 4ur'an says2 ,nd know you that whate!er you ac(uire, a .OC of it is for llah and for
the 'essenger and for the near relati!es and the orphans and the needy and the wayfarer,
if you be belie!ers in llah... ";20.#. lso I ha!e read a copy of the booklet titled ?hums
and it had !ery strong arguments with facts.
7egarding the !arious meanings of Ghanimtum or Ghanimah I ha!e no problem with that.
The part I do not understand is Sahmi Sadat. I ha!e no problem with Sahmi Imam which is
supposed to be handed o!er to the 'u9tahid. I 9ust cant grasp the part about the sadat
recei!ing hard earned indi!iduals' finances. I notice it says in l>4ur'an ".@2:N#2 ,nd gi!e
to the near of kin his due and to the needy and the wayfarer and s(uander not thy
earnings wastefully., I read in the Tafsir of this yah that Ibn -arir reports that the fourth
holy Imam li ibnul %usain Lainul 'bideen "a.s.# asked a Syrian2 ,%a!e you then read in
the Sura =ani Israel in the 4ur'an2 Gi!e the near of kin his due?, %e said2 ,Fes,. Then the
Imam said2 We are the near of kin meant by this !erse. lso when this !erse was re!ealed
the )rophet gifted 6atima aA>Lahra 6adak. I'm aware of this. =ut when the Imam says2
,We are meant by the !erse,, I know he means the .: Imams of hl'ul =ait which are his
near relati!es and descendants. =ut now that thousands of years ha!e lapsed between
the )rophet and hundreds of years between the Ghaibat ?ubra of Imam Sahib>uA>Laman,
l>4aim, how can the descendants of the Imams lay claim to ?hums Sahmi Sadat? I was
under the impression that after the .:
th
Imam l>4aim went into Ghaibat that Sahmi Sadat
is nullified until he returns by the will of llah. =ut nowadays people lay claim on a certain
part of ?hums 9ust because of their lineage to the Imams of hl'ul =ayt "a.s.#. To me that's
getting into nepotism and class distinction among people because I notice that most of the
Sayeds are Iranis, rabs, Indians etc.
Is there a %adith narrated by one of the Imams that says2 ,fter l>'ahdi goes into
Ghaibat you the Shias should gi!e a certain part of ?hums to our descendants?,
What I want to know is2 +id a 'u9tahid come up with this through consultation with the
clergy? The <sooli 'uhammad =a(ir =ehbahani defeated the khbaris' ideology and now
we ha!e <suli thought being propagated amongst the Shia because of his great efforts.
What I mean by this is2 %a!e certain changes been made by fallible men whether they are
'u9tahids or not?
$: Loo%in* a! your >ues!ionF i! a33ears !ha! !he .onfusion arises from your assum3!ion !ha!
!he Sahm>e>Sadat .omes under !he .lauseF ,and for the near relati!es,. )! is no! so. The
,erse di,ides !he ghanimah in siE shares: for
:1; $llahF
:2; !he Messen*erF
:3; !he near rela!i,esF
:-; !he or3hansF
:0; !he needy and
:2; !he /ay<farer.
The firs! !hree shares /ere !a%en by !he Pro3he! :s.a./.a.; and af!er him !hey belon* !o !he
)mam :a.s.;N !ha! is /hy !hey are .alled Sahm>e>Imam :a.s.; i.e. !he )mam5s share. So ,the
near relati!es, in !his ,erse refers !o !he )mamsF as you ha,e ri*h!ly !hou*h!F no! !o o!her
des.endan!s of !he )mams.
The remainin* !hree shares :!he 3oor or3hansF !he o!her needy 3ersons and !he s!randed
!ra,ellers;F /hi.h .ons!i!u!e !he o!her half and are .alled Sahm>e>Sadat i.e. Sada!5s shareF
are res!ri.!ed !o Banu &ashim and Banu Mu!!alib since the time of the )rophet :s.a./.a.;.
1hen !he Pro3he! :s.a./.a.; *a,e Ihumus !o !he Banu &ashim and Banu Mu!!alibF ?ubair
ibn Mu!5im and 5D!hman ibn 5$ffanF :des.endan!s of @a/fil and 5$bdu 5sh<ShamsF bro!hers
of &ashimF res3e.!i,ely; .om3lained !o him: K Messen*er of $llahT Jou ha,e *i,en :!he
Ihumus; !o Banu Mu!!alibF al!hou*h /e and !hey are e>ually rela!ed !o you.K The Pro3he!
:s.a./.a.; said: KThe Banu Mu!!alib and Banu &ashim are one and !he same.K "Sahih al>
=ukhari, ,ol.-F 3.2-0N ,ol.,F 3.340N Tafsir at>Tabari, ,ol.13 3.002F #airoF 1806;.
$s for !he Shi5a sour.esF !he -
!h
)mamF Aainu 5)<5$bidin :a.s.; /as as%ed abou! !he ?humus
share belon*in* !o K!he or3hans and for !he needy and !he /ayfarerK. &e said: K:)! is for;
our or3hans and our needy and our /ay farers.K Tha! is: from !he &ashim!es. "Tafsir
l>'yyashi, ,ol.2F 3 23;.
The obli*a!oriness of 3ayin* !his 3ar! of Ihumus !o !he Sadat has no!hin* !o do /i!h !he
3resen.e or o..uha!ion of !he 12
!h
)mam :a.s.; or /i!h !he differen.e of !he $%hbari and
Dsuli s.hools of !hou*h!. )f !here /as any differen.e a! all be!/een !he $%hbaris and !he
DsulisF i! /as abou! !he Sahm>e>lmam :a.s.; :/he!her i! /as wa9ib durin* !he o..u3a!ion;N
bu! bo!h *rou3s /ere and are unanimous abou! !he Sahm>e>Sadat !ha! i! mus! be *i,en !o
!he 3oor e!.. from !he des.endan!s of &ashim and 3referably !hose des.ended from
=a!imah :as;.
$..ordin* !o our ahadith, !he reason /hy !he Sadat ha,e been allo!!ed !his shareF re!urns
!o !he 3reser,a!ion of !he di*ni!y of !he &oly Pro3he! :s.a./.a.; himself. $ll Muslims a*ree
!ha! Lakah and Sada(ah /ere forbidden !o !he Pro3he! "s.a.w.a# and !o !he &ashimi!es. )!
is an unanimous la/ and !here are .oun!less ahadith :bo!h from Shi5a and Sunni sour.es;
ma%in* i! .lear. 1hy !his 3rohibi!ion()! is be.ause Lakah and Sada(ah are !ermed in !he
shari'ah as K!he fil!h of 3eo3le5s hands.K $s )mam 5$li $r<Cida :a.s.; saidF inter alia, in a !al%
/i!h Ma5mun $r<Cashid: ,Sada(ah is haram on Muhammad and his des.endan!sF and i! is
!he fil!h of !he 3eo3le5s handsF /hi.h is no! la/ful for !hem !o use.K "<yun khbar r>7ida,
,ol. 1 3.236; Probably i! is for !his reason !ha! Lakah has been *i,en !his name. A>Lakah
means 3uri!yN and as lon* as !his !aE is no! se3ara!ed from !he /eal!hF !he /hole /eal!h
remains im3ureF fil!hy and unla/ful !o be used. 1hen !his !aE is !a%en ou!F i! is as !hou*h
!he remainin* /eal!h be.omes .lean. )n o!her /ordsF !he amoun! *i,en in Aa%ah /as !he
fil!h /hi.hF /hen remo,edF lef! !he balan.e .leanF 3ure and la/ful for one5s use. $nd $llah
deems &is Messen*er !oo di*nified !o be !ain!ed or sullied /i!h !his dir!. $nd i! is for !his
reason !ha! !he Sadat !oo ha,e been forbidden !o !ou.h any i!em of Sada(ah or Lakah,
be.ause !heir shame or dis*ra.e /ill ul!ima!ely affe.! !he di*ni!y and res3e.! of !heir
3ro*eni!orF i.e. !he Pro3he! :s.a/.a;.
)! is no! ne3o!ismN nor is !here any .lass .onsidera!ion in )slam. @e,er !he lessF $llah in &is
Mer.y and 1isdom ma%es !he belie,ers5 offs3rin* share in !he *lory of !heir 3ro*eni!orsF
as &e says:
,nd :as for; those who belie!e and their offspring follow them in faith, We will unite with
them their offspring and We will not diminish to them aught of their work... :02:21;.
$nd &e in &is 1isdom and Mer.y 3ro!e.!sF and loo%s af!er !he in!eres!s ofF !he offs3rin*
Bus! for !he sa%e of !heir belie,in* and ,ir!uous 3aren!s. Loo% in !he .h. of the 8a!e :16:44;
/here Ihidr :a.s.; found in a ,illa*e ,a wall which was on the point of falling, so he set it up
right,, and la!er eE3lained !o Musa :a.s.; i!s reason in !hese /ords. ,nd as for the wall, it
belonged to two orphan boys in the city, and there was beneath it a treasure belonging to
them, and their father was a righteous manB so your 5ord desired that they should attain
their maturity and take out their treasure, a mercy from your 5ord... ".;2;:#.
n !he o!her handF !he offs3rin*5s dis*ra.e of!en 3u!s a s!i*ma on !he 3ro*eni!orsMe,en
/hen !he la!!er are !o!ally inno.en! and blameless. The Pro3he! @uh :a.s.; /as sinless and
ma'sumB bu! one of his sons /as e,il<doer. @o/ !he 3hraseF son of @uhF has be.ome
synonymous /i!h 5a bad man in a *ood family.5 Be.ause of !ha! son5s mis.ondu.!F !he
sa.red name of !he Pro3he! @uh :a.s.; is al/ays bandied abou!T
llah Subhanahu wa Ta'ala has bes!o/ed on our &oly Pro3he! :s.a./.a.; !he hi*hes! s!a!us
3ossible. $nd &e did no! desire any of his des.endan!s M no ma!!er ho/ many
*enera!ions ha,e 3assed in be!/een M !o ea! from K!he fil!h of !he 3eo3le5s handsK. So &e
forbade !o !hem !he Aakah and sada(ah. $! !he same !imeF !here should ha,e been some
/ay of alle,ia!in* !heir hardshi3sF /hen re.essaryN so &e allo!!ed !o !hem !he !hree of !he
siE shares of khumus :/hi.h is .alled Sahm>e>Sadat#.
)! is !his 3hiloso3hy of 3ro!e.!in* !he Pro3he!5s name from disre3u!e !ha! $llah says !o his
/i,es in !he 9ur5an: ,& wi!es of the prophet3 whoe!er of you commits an open indecency,
the punishment shall be increased to her doublyB and this is easy to llah. nd whoe!er of
you is obedient to llah and %is 'essenger and does good, We will gi!e to her reward
doubly. .:33:30<31;
$nd ash<Shay%h as<Sadu> :C.$.; says in his ?itab al>I'ti(adat in !he .h. &n 'li's
descendants, !ha! K!hey are !he 3ro*eny of !he Messen*er of $llah :s.a./.a.;F... and
sada(ah is haram for !hem be.ause i! is !he fil!h of !he 3eo3le5s hands... and i! is our belief
!ha! !he e,il<doer amon* !hem shall be *i,en double 3unishmen! and !he *ood<doer
amon* !hem shall *e! double re/ard...K
&ere i! should be 3oin!ed ou! !ha! !he double re/ard emana!es from $llah5s mer.y and
*ra.eF and no one .an >ues!ion i!. &o/e,er !he double 3unishmen! a33aren!ly seems
a*ains! Bus!i.eN bu! i! is no! so. ne 3unishemen! /ould be for !he sin .ommi!!edN and !he
o!her /ould be for sullyin* !he Pro3he!5s name.
SoF you seeF i! is no! ne3o!ismN i! is 3ro!e.!in* !he honour of our belo,ed Pro3he! :s.a./.a.;
in !he eyes of !he 3ubli..
$lsoF ) mus! ma%e i! .lear !ha! on !he /hole non<Sada!5s share in 3ubli. money far eE.eeds
!he money reser,ed for !he Sadat. There is a .har! in !he 3
rd
ed. of !he boo%F ?%<'S, by
my sonF Sayyid Muhammad Ciz,iF :a .o3y of /hi.h is bein* sen! !o you by air mail;. The
.har! *i,es !he ,&!erall +istribution of Islamic Ta*,, /hi.h is self eE3lana!ory:
Before endin* !his le!!erF ) /ould li%e !o remind you !ha! $llah is !he $bsolu!e /ner of our
body and soulF as /ell as of all !ha! a33aren!ly belon*s !o us. 1ha!e,er /e earn is a.!ually
&is 3ro3er!y. )! is &is "ra.e !ha! he demands only a small 3ar! of !ha! earnin* in &is name
and !hen says !ha! no/ !he maBor 3ar! is la/ful for you !o use. 1hen /e 3ay Aakah,
sada(ah or ?hums, i! should brin* Boy !o our hear!sF as one feels ha33y /hen he !a%es
ba!h and remo,es dir! and fil!h from his body or .lo!hes. These are no! K.hari!yK moniesF
!hey are obli*a!ory dues.
)mam ?a5far as<Sadi> :a.s.; said: K) do !a%e a dirham from one of you :/hile ) am a ri.h
man of Medina;N my only in!en!ion in !a%in* i! is !ha! you should be .leansed.K :ash<Shay%h
as<Sadu>F llahu 'sh>Shara'i', ,ol.2F 3.20;.
$lso you should realize !ha! a 3oor mu'min, be he a Sayyid or non<SayyidF .an be 3aid
from Aakah or khumus only !o !ha! eE!en! /hi.h /ould be suffi.ien! !o mee! his annual
domes!i. eE3enses. Le! us sayF a Sayyid5s family eE3enses .ome !o DS[ 10F000H<
annuallyF and his re*ular earnin* is [ 10F000H<N so he .an be *i,en !he balan.e of DS[
0F000H< from ?humus Sahm>e>Sadat. Bu! no! a sin*le .en! more. Ihumus or Aakah are no!
mean! for luEuries or in,es!men!s. $s Aayd son of )mam Aaynul 5l<5$bidin :a.s.; said:
,?humus is for us as lon* as /e need i!N /hen /e do no! need i!F !hen i! is no! for us !o
build 3ala.es.K "Tafsir 6ur at ibn Ibrahim, p. 0/#.
@o/ you mus! ha,e unders!ood !ha! !he allo.a!ion of 3 shares of ?humus !o Banu &ashim
/as made and enfor.ed by !he 3ro3he! :s.a./.a.;F and /as eE3lained by !he )mams. )! is
no! a de.ision made by any fallible alim on his o/n.
Q. $': KHUMUS ON A PURCHASED GODOWN:
man has bought a godown for <SQ :KK,KKKO> which he is turning into a Show 7oom.
+oes he ha!e to pay ?hums on the purchase price?
$: )f !he Ihums of !he 3ri.e /as no! *i,en beforeF !hen he /ill ha,e !o 3ay DS[ 00F000H<
for Ihumus :DS[ 200F000H< !o!al minus DS[ 00F000HIhums O DS[ 200F000H< @e!;.
Q. $1: HOUSE BOUGHT BUT GIVEN ON RENT.
man is staying in a house, against which there is a demolition order. %e therefore
bought a house, for his own residence.
%a!ing bought the house, he decided to gi!e it to rental for a couple of years, before he
mo!es in.
+oes he ha!e to pay ?humus on purchase price of the house.
$: Jes. &ad i! been used s!rai*h!<a/ay for his o/n residen.eF and if !he 3ri.e /as 3aid
from !he same year5s sa,in* in /hi.h !he house /as 3ur.hasedF !hen !here /as no
Ihumus due. Bu! if !he money /as from 3re,ious year5s sa,in*sF !here /ill be Ihumus
3ayable. $lsoF if i! is no! used for o/n
residen.eF Ihumus has !o be 3aid
Q. $2: ACCOUNTING OF KHUMUS:
I got married in ./@K and I recei!ed dahe9 money of Shs. :,11CO> which I deposited in a
sa!ings account with $ational =ank of commerce. I was working after marriage and used
to earn salary of Shs. 0KKO> per month from my husband's company which was being
deposited in the sa!ings account by banker's order. <pto ./@; I was deposited with shs.
::,;KKO> as my salary which I ne!er touched. ll this attracted interest. <pto now my
balance in my Sa!ings ccount is Shs. N:@,K10.NC. So I ha!e earned interest of
Shs.NK.,;//.NC33 =ut I ha!e ne!er paid ?hums on it.
I ha!e now realised my mistake. 8an you please guide me as to what am I supposed to do
now.
$: ) ad,ise you !o be*in your finan.ial year from !he da!e of your marria*e. Le! us sayF i!
/as 1
s!
$u*us!F 1840. @o/ e,ery year on 31
s!
?uly your finan.ial year /ill .lose. 1ha!e,er
you had *o! in your a..oun! u3!o 31
s!
?uly 1882F is your sa,in*F on /hi.h you ha,e !o 3ay
Ihumus. $s for !he money !ha! has en!ered in!o your a..oun! be!/een 1
s!
$u*us!F 1882F
and 31
s!
?ulyF 1884F if you ha,e s3en! some!hin* from i! on household eE3ensesF !ha! /ill
be eEem3!ed from IhumusF bu! you /ill 3ay Ihumus on !he balan.e. )f you ha,e no! s3en!
any!hin* from !ha! amoun!F !hen Ihumus /ill be 3aid from !he /hole amoun!.
Q. $3: GIFTING E.CESS MONE TO AVOID KHUMUS:
8an a husband and wife gift their total assets to one another "which is less than their
annual e*penses# in order to a!oid paying ?hums?
$: $llah :s./.!.; says in !he 9ur5an:
,They "intend to# decei!e llah and those who belie!e, they decei!e not but themsel!es,
but they percei!e "it# not.,
)f !he in!en!ion in 3ayin* ?humus is !o ob!ain !he 3leasure of $llahF !hen su.h
mani3ula!ions .anno! remain hidden from &imF and &e /ill deal /i!h !hem a..ordin*ly. )f
!hey !hin% !ha! $llah is una/are of su.h !ri.%sF !hen !hey are no! Muslims a! all.
Q. $4: NATIONALISED HOUSES:
a# In TanAania on ::
nd
pril, ./@. a law was enacted and assented to by the then
)resident of the <nited 7epublic of TanAania being $o2 .1 of ./@. entitled ,
c(uisition of =uilding ct, ./@.,.
=y !irtue of the said law, all buildings, residential, commercial or industrial whose
cost of construction or rental !alue was more than one hundred thousand shillings,
the )arliament empowered the )resident to ac(uire the said property if in his
opinion it was in the public interest to do so.
<nder the said law almost all buildings owned by indi!iduals or companies were
ac(uired "nationlised# by the Go!ernment.
There was a pro!ision for compensation but !ery few were paid and those who
were paid were not in accordance with law2 the legal re(uirement was that the
compensation shall be fair, ede(uate and prompt. Some were paid after C to .K
years but not ade(uately. &thers ha!e not been paid at all.
$ow the problem we face is this2 If the owner of an ,ac(uired, property has not
been paid any compensation, can a tenant occupying such property prior to
ac(uisition continue to occupy it and pay rent to the go!ernment?
$: )f i! is 3ossible !o .on!a.! !he ori*inal o/nerF !hen !he bes! .ourse is !o ob!ain his
3ermission !o li,e in !ha! house ei!her free of .har*eF or on 3ayin* some !o%en ren!. )f i! is
no! 3ossible !o .on!a.! him or if his iden!i!y or 3resen! address is no! %no/n a! allF !hen !he
o..u3ier should 3ay e,ery mon!h some amoun! :a..ordin* !o his abili!y; as i!s ren! and
*i,e i! !o a 3oor Shi5a as Sada(ah on behalf of !he ori*inal o/ner. :This re3ly is based on
la!e Sayyid $l<Ihoui5s fatwa.#
b# 8an a tenant of such ac(uired property take ,goodwill, or ,key>money, and with the
consent of the Go!ernment, ,transfer, it to a third party? "$o doubt they ha!e to
grease or bribe an officer for such a transaction#.
$: ) .ould no! find any su.h 3ro,ision in !he boo%s of !he muB!ahideen M3as! or 3resen!.
c# 8an a broker or, lawyer charge fees on such transaction of an ac(uired property
where compensation has not been paid?
$: $33aren!lyF no one. is allo/ed !o deal in a ghasbi 3ro3er!yF and fee or .ommission
ob!ained from su.h a deal /ill no! be la/ful.
Q. $5: NEED OF HOUSE AND OBLIGATION OF HA**:
,When a person is in need of owning a house, performance of %a99 will be obligatory on
him I6 he also possesses money for the house,
$ow the following issues emerge2
.. tenant of $ational %ouseing 8orporation in the present state of law has no
security at all. %e can be thrown out, his rent can be increased at any time and his
heirs cannot inherit the house a person now accupies, e!en if he was its owner
before c(uisition.
:. This is because 7ent 7estriction ct only partly applies to parastatals like $%8 etc.
1. nd =uilding c(uisition ct, by Section @ sub>section 0 states that property partly
returned to owners and occupied with other persons in the building cannot ,pass,
by inheritance such a flat or tenement or portion of the building.
<nder such situation will a person be obliged to perform %a99 if he fulfills other
re(uirements but has no sufficient fund for ,owning a house,?
$: ) do no! ha,e !he +n*lish boo%F bu! on .om3arin* your >uo!a!ion /i!h his $rabi.
'anasiku 'l>%a99, "'as'alah :C, 3.20;F !here a33ears some ambi*ui!y in !he +n*lish
!ransla!ion. The $rabi. boo% says as follo/s:
K)f he has /eal!h suffi.ien! for ha99 eE3enses and he is in need of marria*e or of buyin* a
house for his residen.e or o!her :su.h; re>uiremen!sN !hen if usin* !ha! /eal!h for ha99
/ould 3u! him in diffi.ul!yF ha99 /ill no! be wa9ib for himN o!her/ise i! /ill be wa9ib,.
/nin* a house for residen.e is a *enuine ne.essi!y of life in !he eyes of )slam. Bu! a
residen.e /hi.h one .an 3ass !o one5s heirs is no! a .ondi!ion for wu9ub of ha99. )f a ren!ed
house suffi.es for his 3resen! re>uiremen!sF !he abo,e mas'alah is no! a33li.able !o him M
!he 3ro,isions of Buildin* $.>uisi!ion $.! and Cen! Ces!ri.!ion $.! no/i!hs!andin*. Jou
%no/ ,ery /ill !ha! in !his .oun!ryF e,en !he 3ri,a!e houses :li%e o!her buildin*s; are buil! on
3lo!s ha,in* no! more !han 88 year lease. $nd !he Presiden! .an re,o%e !he lease any !ime
be li%es. Surely nobody .an say !ha! ha99 is no! wa9ib on e,en !hose /ho o/n 3ri,a!e
houses be.ause K!hey .an be !hro/n ou!K any momen!.
=or !he 3ur3ose of !his mas'alah, a man should no! o/n any o!her residen!ial houseF and
!here mus! be some a.!ual deal finalised :or nearin* final s!a*es;N if !ha! deal redu.es !he
money !o su.h an eE!en! !ha! ha99 is no! 3ossibleF !hen ha99 is no! wa9ib. Bu! an ima*inary
dan*er of e,i.!ion af!er some un%no/n fu!ure e,en!uali!yF or Bus! a ,a*ue 3lan !o 3ur.hase
a house a! some !ime in dis!an! fu!ure /ill no! eEem3! him from ha99.
Q. $!: 25
12
DHUL,QA#DAH:
ccording to the 'afati>hul-inan it is related that the ,:C
th
of +hul>4a'dah "also known as
+ahw>ul>rdh#, is also the night when both $abi Ibrahim and $abi Isa were born and the
day the earth was spread under the ?a'ba and it also is the chosen day that the 'ahdi
")=<%# will re>emerge. %ow come there seems to be no other source that mentions the
coincidence of the birth of $abi Ibrahim with that of $abi Isa? 'ost of my 8hristian friends
are rather surprised at this information too. What is the coincidence of the re>emergence
of the 'ahdi ")=<%# on the same day?
$: 20
!h
Dhu 5l<>a5da is .alled +ahwu 'l>ard, be.auseF a..ordin* !o ahadith, i! /as !he day
!he ear!h /as s3read under !he Ia5bah. $s for i!s bein* !he bir!hday of @abi )brahim and
@abi 5)sa :3ea.e be on !hem;F i! .an nei!her be 3ro,ed nor refu!ed: !he .alendar sys!ems of
!he ?e/s and of !he $rabs /ere and are differen!. Moreo,er !he eEa.! bir!hdays of !he !/o
3ro3he!s are no! %no/n e,en !o !he ?e/s and #hris!ians !hemsel,es. $s for !he
rea33earan.e of our T/elf!h )mam :a.s.;F many ahadith men!ion some da!es of
CamadhanN o!hers say 5$shura dayN /hile more au!hen!i. ones forbid fiEin* of any da!e for
i!. SoF you may i*nore su.h s!a!emen!s al!o*e!her.
Q. $": WAS #A#ISHAH MUSLIMAH BEFORE HER MARRIAGE?
Was ''ishah, the )rophet's wife, a 'uslimah before their marriage?
$: Jes. She /as a born Muslimah.
Q. $$: WHERE AND WHEN DID #A#ISHAH DIE?
Where and when did ''ishah "wife of the )rophet s.a.w.a.# die?
$: She died a! Medina in !he rei*n of Mu5a/iyah in !he year 06 $.&. as may be seen in
?itab l>'a'arif of )bn 9u!aybah Dina/ari :+*y3! ed. 3.08;. )! is narra!ed in %abibu 'S>siyar
of "haya!hu 5d<din al<&ara/i and 7abi'u 'labrar of $z<Aama%hshari !ha! /hen Mu5a/iyah
be*an .on,assin* from !he 3ul3i! of !he Pro3he! !o a33oin! his sonF JazidF as his heir<
a33aren!F 5$5ishah o33osed i! ,ehemen!ly. Mu5a,iyah !hen in,i!ed her for a meal !o his
3la.e in Medina. Before her arri,alF he had ordered a dee3 3i! !o be du*N and .o,erin* i!
/i!h a bed<s3read 3u! a .hair on i!. 1hen 5$5ishah sa! on i!F she fell do/n in !he 3i!F /hi.h
/as a! on.e filled /i!h lime and !hen !he floor /as le,elled. ) do no! %no/ ho/ reliable !his
re3or! isF bu! ) ha,e men!ioned i! here be.ause !he /ri!ers of !hose boo%s /ere /ell<
re.o*nised Sunni s.holars.
Q. $&: ABOUT SALMAN AL,FARSI (R.A.):
Was Salman l>6arsi "r.a.# go!ernor of 'ada'in at the time of his death? When did he die
and where?
$: Salman :r.a.; /as a33oin!ed *o,ernor of Mada5in by !he 2
nd
.ali3h. The .ali3h usually
.han*ed *o,ernors e,ery !/o years. 1hen he *o! !he ne/s !ha! Salman :r.a.; /as abou!
!o en!er MedinaF !he .ali3h /en! ou! /i!h many .om3anions !o /el.ome him. )! /as a ,ery
unusual honour 3aid !o re!urnin* *o,ernor. The reason be.ame .lear /hen !hey sa/
Salman :r.a.; re!urnin* /i!h !he same robe in /hi.h he had se! ou!. &e had no! !a%en from
!he !reasury any!hin* for himself durin* his *o,ernora!e.
Then Salman :r.a.; se!!led in BasrahF /here he married a lady. $f!er a fe/ yearsF he shif!ed
/i!h his family !o Mada5in. ) !hin% he did so be.ause Mada5in 3eo3le s3o%e Persian.
&e died in Mada5in in !he las! year of 5D!hman5s .ali3ha!eF i.e. in 32 $.&. :'ide t>Taba(at
by )bn Sa5dF ,ol.-F 3.83;.
Q. &': STRENGTH OF A+ID#S ARM IN KARBALA:
%ow many soldiers were there in the army of FaAid in ?arbala?
$: $..ordin* !o Sayyid )bn Ta5us :a.r.; in al>5uhuf, )bn Aiyad had sen! 30F000 soldiers
under ,arious .ommanders !o Iarbala. The .ommander5s names /i!h number of !he
soldiers under !hem are *i,en as under:
1. 5Dmar ibn Sa5d -F000soldiers
2. Shimr ibn Dhul ?aushan -F000 K
3. &aseen ibn @umayr -F000 K
-. Jazid ibn Ci%ab 2F000 K
0. Mazini 3F000 R
2. @asr 2F000 K
4. !hers 11F000 K
:5Dmar ibn Sa5d /as !he .ommander<iri<.hief.;
The sameF more or lessF is !he number *i,en by some o!her au!hen!i. /ri!ers. $bu
Ma%hnaf says: 20F000N some say 22F000F and some o!hersF -0F000.
Q. &1: ENEMIES KILLED B IMAM HUSAN (A.S.):
%ow many enemies had Imam %usayn "a.s.# killed in ?arbala?
$: $..ordin* !o Sayyid )bn Ta5us :a.r.; and )bn shahrashub :a.r.; and many o!her s.holarsF
!he )mam :a.s.; had %illed 1F800 infidels in Iarbala.
n !he o!her handF $l<Mas5udi has /ri!!en in 'aru9u 'dh>dhahab !ha! only 66 3eo3le /ere
%illed from !he army of 5Dmar ibn Sa5d. Bu! i! is a ,ery absurd s!a!emen!F and mos! of !he
au!hen!i. boo%s refu!e i!.
Q. &2: HOW MAN WOUNDS ON IMAM#S BOD?
8an you gi!e me a rough estimate as to how many wounds Imam %usayn "a.s.# had
sustained in the battle of ?arbala?
$: $..ordin* !o )mam Muhammad al<Ba>ir :as.;F !here /ere more !han 320 /ounds of
s/ordsF s3ears and arro/s on !he body of !he )mam :a.s.;. $bu Ma%hnaf narra!es from
)mam ?a5far as<Sadi> :a.s.; !ha! )mam &usayn :a.s.; /as infli.!ed /i!h 33 /ounds of
s3ears and 3- of s/ords. )! means !ha! !he )mam :a.s.; had sus!ained more !han 200
arro/</ounds.
Q. &3: ABOUT CAPTIVES OF AHLUL,BAT:
Is it correct, as Aakireen say, that Imam Laynu 'l>'bideen "a.s.#, in spite of his illness and
weakness, was made to dri!e the camles of the capti!es of hlu 'l>bayt from ?arbala to
?ufa and then to +amascus?
$: ) ha,e no! seen su.h a re3or! in any sour.e boo%. &o/e,er !hese boo%s say !ha! !he
Jazid5s army had 3u! iron in !he ne.% of !he )mam :a.s.; and had sha.%led his hands and
fee! /i!h iron .hains. $lsoF !hey had !ied !he .a3!i,es in one ro3e before brin*in* !hem !o
!he .our! of Jazid.
Q. &4: ADAM AND IBLIS:
Where was dam when Iblis approached him?
$: $..ordin* !o many Shi5a !rad!ions he /as in a -annat :*arden; of !his /orld. )! /as no!
!he e,er<las!in* Paradise /hi.h !he ,ir!uous /ill en!er on !he Day of Cesurre.!ion.
Q. &5: IBLIS % SATAN:
Is Iblis the same as Satan? &r they are two different beings?
$: They are one and !he same.
Q. &!: CAN A GREAT,GRANDCHILD INHERIT WITH A GRANDCHILD?
'y grandmother had a son who died and left behind two daughters and three
grandchildren, two being males and one female. "Their father had died before#. $ow she
has some property. If she dies, what are the heritable portions for those two grand>
daughters and the three great>grand>children?
$: Jour >ues!ion does no! *i,e a .lear 3i.!ure. &o/e,erF a nearer heir eE.ludes !he remo!e
one. )! a33ears from !he >ues!ionF !ha! your *rand<mo!her does no! ha,e any son or
dau*h!erF nor any of her o/n 3aren!s. ) unders!and !ha! she does ha,e only !/o
*randdau*h!ers and !hree *rea!<*rand<.hildren. )f my surmise is .orre.!F !hen only !he !/o
*rand<dau*h!ers /ill inheri! herF !o !he eE.lusion of !he !hree *rea!<*rand.hildren.
)f you >ues!ion means !ha! she has fi,e *rand<.hildren :2 *randdau*h!ers from one sonF
and 2 *randsons 3lus one *rand<dau*h!er from ano!her son; !hen all fi,e /ill inheri! herF
!he males *e!!in* double !he share of a female.