Alhassanain(p) Network for Heritage and Islamic Thought

Funeral Regulations

In the name of god, most gracious, most merciful

" every soul shall taste death ". The qur'an, 3:184 islam as a way of life, has legislated many rules in order to honor humans from birth to death. Among these rules are funeral regulations. The holy qur'an reads:

" every soul shall taste death, at the end, to us shall be you be returned back. But those who believe and work deeds of righteousness, to them shall we give chambers of paradise underneath which, rivers flow, therein dwelling forever. An excellent is the wage of those who (do goods deeds)". The qur'an 29:57&58.

These regulations start from death bed until burial. The three main obligatory (wajib) regulations are as follows:

1. Washing (ghusl). To wash the body of the deceased.

2. Shrouded (kafan). The deceased should be wrapped in three simple sheets of cloth.

3. Special prayer (salat-al-mayyit). This prayer is part of funeral service. Then the deceased is buried in a grave which is dug parallel to face kaa'ba, mecca. In addition, there are many recommendations (mustahab), which are recommended but are not obligatory. This, in brief, presents the main obligatory (wajib) rules of islamic funeral regulations.

At death bed: when it becomes obvious to whomever is present at the death bed of a muslim, it is obligatory to turn him/her towards qiblah (mecca).this can be done by being laid down on back while the feet stretched towards qiblah. It is recommend to recite the holy qur'an at his/her presence, especially chapter 2, verse 254; chapter 33,36 and 37. The recitation should not be done in a loud voice in order to avoid disturbance to person on the death bed. However , he/she should not be left unattended. After death: it is recommended to bury the deceased person as soon as possible. Prophet Muhammad (p.) said, "honor the deceased person by hurrying the burial procedure".

It is forbidden to embalm the body. Note: there is no legal requirement to embalm if the body is buried within 24 hours.

I. Washing (ghusl-al-mayyit)

It is obligatory to wash the deceased after the cloth have been removed. The private parts of the body of the deceased shall never be viewed. Before washing (ghusl), the body should be clean from impure objects, such as blood etc. The washing (ghusl-al-mayyit) begins with intention (niyat), then you may begin washing. First, wash the head and neck. Second, wash the right side of body (shoulder to toes) Third, wash the left side of the body (shoulder to toes) This ghusl-al-mayyit should be performed on the deceased three times.

First, with water mixed some powder of lotus leaves.

Second, with water mixed with some camphor.

Third, with pure clean water only. If lotus leaves or camphor are not available, then pure water can be used as substitution, and in addition it is also necessary to perform tayammum on the deceased.

Note:

1. Anyone who washes the deceased must do ghusl-al-mass for himself; that is to take shower for touching the corpse. This ghusl-al-mass is obligatory for touching the dead body after the body becoming cold and before being washed.

2. If the deceased is less than three years old, either man or woman can wash the body.

3. Hunut is obligatory, that is, to rub with camphor seven parts of the body which are placed on the ground during daily prayers. (1-forehead, 2-3 palms, 4-5 knees, and 6-7 toes.)

II. The shroud (kafan)

After washing (ghusl) has been completed it is obligatory to shroud the deceased in three separate sheets.

The first sheet should, atleast, cover the area navel to the knees.

The second sheet should cover, atleast, part of upper body from shoulder to the upper body, from shoulders to the upper half of legs. The third sheet should cover the whole body. The deceased should be completely wrapped in it.

Please note, it is forbidden to use unclean sheets or anything made of silk. It is recommended that, (1) the garment be made of cotton and be white; (2) to have turban for men and hair cover for a women; (3) covering the private parts areas with cotton; and (4) to write some especial prayer (du'a) on the shroud.

III. The prayer

The prayer of funeral service differs from the regular daily prayers. This prayer should be offered for any deceased muslim who is six years of age and older. During the time of prayer, the deceased must be laid on his/her back, and the head should be to the right of the person(s) who is offering the prayers. The person(s) offering this prayer must face qibla (mecca).

How to pray? this prayer should be offered in a standing position close enough t the deceased body. The person(s) who is offering this prayer must face qibla (mecca), raises his hands to ears saying "allah-u-akber" (god is great) and recite the following prayers in between:

(allah-u-akber. Ashhad-un-la ilaha illallah wahdhu la shrika lah. Wa ashhaddu anna Muhammadan abdduhu wa rasuluh. Arsallahu bil haqqi bashir an wa nadiran bayn-a-yaday assa'a.)

1. Translation: god is great - i bear witness that there is no god but god. He has no associate, and that Muhammad is his servant and messenger. He sent him with true warning and good news until the day of judgement.

(allah-u-akber. Allahummal! salle ala' Muhammad. Warham Muhammadan wa ale Muhammad. Ka afdale ma salliyta wa barkata wa tarahhamta ala ibrahim wa ale ibrahim. Innaka hamidun majid. Wa salle ala jamie ibadallah al salehin) .

2. Translation : god is great.- oh lord, bless Muhammad and the house of m Muhammad and grant your blessings for Muhammad and the house of Muhammad, just as you granted you blessing for abraham and the house of abraham. You are the praised, the glorious bless all prophets, messengers, martyrs, righteous and all good servants of you.

(allah-u-akber. Allahumma! ighfirlil mumineena wal muminat, wal muslamina wal muslimat, al ahyae. Munhum wal amwat. Tabi allahumma baynana wa bayanahum bil khayrat. Innaka mujib ul daawat. Innaka ala kulle shain qadir).

3. Translation: god is great - oh lord! forgive all believers, male and female, all muslems male and female. Those who are among us and those who passed away. Oh lord ! continue your blessings on them and us. Surely, you respond to prayers and you have power over everything.

(allah-u-akber. Allahumma! ina hada al mussajja qudamna abduka wa ibnu abdika wabna amatik. Nazala bik wa anta khairu manzulen beh. Allahumma inna laa naalamu minhu illa khaira, wa anta aalamu behi minna. Allahumma ! in kana muhsinan fazid fi-ihsanih, wa in kana maseyan fa tajawaz an saiyatih. Wa aghfirlah allahumma ! ijalhu indaka fi aala 'illyyin wa akhlaf ala ahlihi fi alghabirin wa arhamhu bermateka ya arham ar rahim).

4. Translation: god is great- oh lord! this deceased in front of us is your servant and son of your servant and your maid. He comes to you and you are the best host. Oh lord! we dont know about him but good, and you know him better than us. Oh lord! if he was a good doer increase his deeds and if was a bad doer forgive him. Oh lord! place him among the good doers and bless his soul and grant patience to his family. You are the most beneficient, the merciful.

5. Allah-u-akber. Translation : god is great.

(this is the end of the prayer. Note: one who offers this prayer however, should change the pronouns for female deceased.)

One can recite ' fateha' for the deceased or any part of the qur'an if he/she wishes.

IV. Burial procedure

The deceased must be buried in an islamic graveyard arranged for muslims only. In the grave, the deceased must be placed laying on his right side of the body facing qibla (mecca).

It is recommended for those who participates in the burial procession to pour some sand on the grave and say : " we are from god and to him shall return."

Note: since the local law does not permit to bury deceased without a case or cement liner (infant is an exception), the same procedure must be used. That is to pour some sand inside the cement case. Sand must be poured inside the case as well as on the dead body itself; making sure the body is laid on its right side facing mecca.

V. Final call (talqin)

It is reported that after deceased is buried, he/she is visited by two angels, who ask certain questions about faith. Therefore, it is recommended to pronounce talqin at the last moment of the burial. The text of talqin address the soul of the deceased and reads in part :

Oh servant of almighty god ! when the two angels come to you and ask questions regarding your faith, say in reply, that. I have accepted god as my lord, and islam as my religion, and prophet Muhammad as my prophet and the qur'an as my book of guidance, and ka'aba as the direction of my worship, and the following imams as my leaders :

1. Ali, the imam (leader of the faithfuls);

2. Hasan (son of imam ali, whose nickname is mujtaba) ;

3. Husayn (the martyr of karbala, iraq) ;

4. Ali, son of hussain (al-sajjad, zainul abidin, the worshipper);

5. Mohammad, son of ali (al- baqir, who splits knowledge);

6. Ja'far, son of mohammad (al-sadiq, the truthful);

7. Musa, son of ja'far (al-kadim, who keeps silence);

8. Ali, son of musa (al-ridha, on whom all islamic communities agreed upon) ;

9. Muhammad, son of ali (al-jawad, the generous and al-taqi, the pious);

10. Ali, son of mohammad (al-hadi, the guide and al-naqi, the pure);

11. Hassan, son of ali (al-askari, who was forced to lived in the military camp) ;

12. Muhammad, son of hassan (al-medhi, the rightly guided, the hope of unjustly treated people).

I believe in paradise as verity, that hell is a verity, the question in grave is a verity, that the day of judgment is a verity, and no doubt that god will resurrect people from their graves.

May almighty god : keep you firm in these trails. The holy qur'an says : " god confirms those who believe by a firm saying in the life of this world and in the hereafter." the qur'an 14:27. Also almighty god says : " oh soul at peace ! return to you lord, pleasing, pleased; so, enter among my servant and enter my paradise"; the qur'an 89:28-31; oh god ! make his/her affairs light and render what he/she is going to face. Bless him/her with your vision. " fateha.

The open school of Islamic studies

The islamic community

P.o. Box 53398

Chicago, il 60653 u.s.a.

In the name of god, most gracious, most merciful

Dear reader :

Assalamu-alaikum.

The open school of islamic studies will provide islamic education opportunities to those who cannot attend the school as full-time students. The main objective of the the open school is to enrich individuals interested in pursuing islamic studies intellectually, promote their careers, and also fulfill their commitments and contributions toward society.

This program and syllabus of the the open school of islamic studies has been formulated in such a way that it will meet a person's individual needs as well as allow him the flexibility to pursue the program without disturbing his routine schedule.

Admission:

All interested students request an application form from the application should be filled out and returned to the the open school. The students will receive the first lesson with a question sheet to be returned after completion.

Procedures and regulations

1. The students must meet the same academic standards and are subject to the same regulations regarding honesty in their work on assignments and examinations.

2. All subjects in every level consist of 52 units; will be managed as time of student permits. If an hour is scheduled every week for any subject, then the course will finish in one year. If more time is given every week then the course will finish earlier than a year.

3. Every unit has a question sheet to be completed by the student in order to receive the next lesson. When 52 such question sheets are completed then a certificate for that subject will be issued.

Grading system

The following grading system will be used by the open school to denote the instructor's assessment of the student's academic achievement

A -superior

B -good

C -fair

D -passing

F -failure

I -incomplete

W -withdrawal

Ng -no grades given

Examination

1. Each lesson has a question card which should be completed by the student in order to receive the next lesson.

2. When student completes 52 units of studied subject, a written examination is required. Also an essay is required on the topic agreed upon by the advisor. The essay should be atleast 750 words (approximately three pages) with grade b average.

3. All assignments must b received in the open school before the students will be eligible to take the final examination.

Cost and fees:

Registration fees

There is no registration fee. Your application is accepted without any obligation.

Texts :

Students are responsible for the textbooks and special instructional materials. Textbooks could be obtained from any bookstore or through the open school. The prices of books are subject to change without notice.

Postage :

In the u.s.a., and canada each lesson will be mailed by first class mail; books will be mailed by 4th class. Overseas mail will be sent by surface mail unless requested otherwise.

Subjects and texts:

The following is the list of the main subjects and texts suggested by the open school. The teacher, however, has to determine the use of any specific text or selection of text in order to fulfill the need of individual students.

I. Basic islamic faith

II. Islamic history

III. Arabic language

IV islamic creed

V qur'an

VI hadith

VII ethics

VIII islamic law

IX usul al-fiqah

X arabic logic

XI islamic philosophy

Details of subjects

1. Basic islamic faith :

Fundamentals of faith* (usul al-din)

B 101 - introduction to islamic faith*

B 102 - unity of god (tawhid)

B 103 - justice of god ('adl)

B 104 - prophethood (nabbawwat)

B 105 - leadership (immamat)

B 106 - resurrection (qiyamat)

B 107 - islamic duties (furu al-din)

1. Daily prayers (salat)

2. Fasting (saum)

3. Islamic tax (zakat)

4. Islamic tax (khums)

5. Piligrimage (haj)

6. Holy war (jihad)

7. Exhortation (amr bil-ma'roof)

8. Forbidding the evil (nahiy anal-munkar)

9. Friendship with believers (tawalla)

10. Rejection of unbelievers (tabarra)

II. Islamic history :

Introduction to islamic history *

H 201- the biography of prophet mohammad (p.)

H 202- divan abu talib (uncle of the prophet) ed. Sadiq. Bahr al-ulum, najaf, 1356- 1937

H 203- massar al-shi'ah by m.m. Al-shaikh al-mufid (d.413/1022) (manuscript)

H 204- ahl al-bayt.*

H 205- al-mazarat.*

H 206- al-irshad by shaikh al-mufid

H 207- al-sirah by ibn ishaq (d.151/768)

(manuscript)

Iii. Arabic language :

Introduction to / arabic language *

A 301- arabic alphabets.*

A 302- pattern of arabic verbs.*

A 303- jamia al-muqaddimat (four books) tehran,1365-194

A 304- al-bidah by shahid m.t. Jalali (d- 1402/1982) najaf, 1392-1972

A 305- al-bahjah al-mardiyyah by jalal al-din al-suyuti (d.910/1504).

A 306- al-mkhtasar, istanbul, turkey, 1307/1889 and al-muttau by sad al-din al-taftazani (d.792/1389)

A 307- mughni al-labib bu ibn hisham al-ansari (d.761/1350) iran, 1292/18754

Iv. Islamic creed :

Introduction to islamic creed *

C 401- wajib al-iitiqad by al-allamah al-hilli (d.726/1228)

C 402- al-itiqad by al-shaikh al-saduq (d.381/1993)

C 403- aqaid al-imamyyah by m. Rida mudaffar (d.1384/ 1964) najaf, 1374-1954

C 404- asl al-shaih wa usuliha by m. Hussain kashif al-ghita (d.1374/1954) cario

C 405- al-murajjat by s.a.h. Sharaf al-din (d.1378/1958) najaf, 1383/1963

C 406- awail al-maqalat by m.m. Al-shaikh al-mufid (d.413/1022) tabriz, iran

C 407- kahhf al-murad by h.v. Al-allaamah al-hili (d.726/1228) saida, lebanon, 1353/1934

V. Qur'an :

Introduction to qur'anic studies *

Q 501-- ma al-qur'an by shaikh mahmud al-husari. Cairo

Q 502- awadah al byaan.*

Q 503- tafsir shabbur by al-sayyid abd-al-allah. Cario, dar al-najah

Q 504- tafsir al-bayan by sayyid al-khui (the preface), najaf, 1386/1966

Q 505- al-itqan by al-suyyuti (d. 910/1504)

Q 506- al-nashr-fi-al qirat al-ashr by al-jazari, cario.

Q 507- al-mizan by al-tabatabbai or al-tibyan, by al-tusi, najaf, 1371/1383.

Vi. Hadith :

Introduction to hadith *

Ha 601- al-mutalaf wal mukhtalaf.*

Ha 602- al-wajizah by al baha al-din al amali (d.1-3-/1620)

Ha 603- sharh al-arbain al-nabawiyyah, qum, 1395 -1975 *

Ha 604- dhiya al-dirayyah ay allama fani

Ha 605- mujam rijal al-hadith by sayyid abu al-qassim al-khui (preface), najaf, 1390/ 1970

Ha 606- dirayyat al-shahid al-thani (d. 1351/ 1932)

Ha 607- miqbas al-hidayyah by mamaqani (d. 1351/ 1932) najaf, 1345 - 1926.

Vii. Ethics :

Introduction to islamic ethic *

E 701- adab al-mutallim by m.m. Al. Tusi (d. 671 /1274)

E 702- awasaf al-ashraf by al-tusi, najaf, (1376 -1956

E 703- nur al haqiqa by h.abd al-samad al-harithi (d.985/ 1577) (manuscript) .

E 704- jami al-sa'adat by m.m. Al-naraqi (d. 1209/ 1794), najaf, 1368/ 1977

E 705- al-sahifa al-sajjadiyyah (sayings of imam zayn al-abidin (a.)),

E 706- najh al-balagha (saings of imam ali ibn abi talib), beirut, 1382 - 1964

Vii. Islamic law :

Introduction to islamic law (fiqha)*

F 801- risalah alahkam al shariyyah

F 802- tabsirah al-mutallim by al-allamah hilli (d. 726/1325)

F 803- al-mukhtasar al-nafi by al-muhaqiq al-hilli (d.676/1277)

F 804- shari al islam or sharh al luma

F 805- al-makasib al-muharmah by sayyid al-khumayni, qum, 1381 - 1961

F 806- al-matajir by al-shaikh al-ansari (d. 1281/ 1864)

F 807- al-urwah alwuthqa y tabatabai yazdi (d. 1337/ 1919)

Ix. Usul al-fiqha (islamic jurisprudence):

Introduction to islamic jurisprudence *

U 901- al-ma'alim by shaikh h. Al-amili (d. 1009/1600)

U 902- usul al fiqha by al-mudaffar (d. 1364/ 1964)

U 903- al-rasail al-jadidah by mishkini, qum, iran, (1390/1971)

U 904- al-qawanin al-muhkamah by al-qummi (d, 1231/ 1815)

U 905- montha al-usul by al-bunjnirdi (d. 1395/1975)

U 906- al-rasail by al-ansari (d. 1281/ 1964)

U 907- al-kifayyah by al-khurasani (d. 1329/ 1911)

X. Arabic logic :

Introduction to arabic logic

L 1001- al dirka si tarib al kubra by mir sharif (d. 816/1413)*

L 1002- raqrib al-mantiq by shahid jalali, najaf, 1397/1977

L 1003- al-mantiq by m.r. Al-mudaffar (d. 1364/1964), baghdad, 11377-1957

L 1004- al-hashiiyyah by abd al-allah yazdi (d. 981/1573)

L 1005- sharh al-mandummah by sabzawari (d. 1289/1872)

L 1006- sharh al-shamsiyyah al-tahrir by qutb al-razi(d. 766/1461), cario, 1323/1905

L 1007- al-shifa by a.h. Sina (d. 428/1037)

XI. Islamic philosophy :

Introduction to islamic philosophy *

Ph 1101- durus al-falsafa by a.k. Al-zanjani (d. 1388/1968), najaf, 1382-1962

Ph 1102- falsafatuna by m,baqr al-shahid al-sadr, beirut, lebanon, 1390/1970

Ph 1103- usul al-falsafah by m.h. Tabatabai

Ph 1104- sharh al-manzumah by sabzaqari (d. 1289/1872)

Ph 1105- nihayat al-hikamah by tabatabai

Ph 1106- al-asfar al-arbah by mulla sadra (d. 1050/ 1640). Tehran, 1378/1958

Ph 1107- al-ishrat wil tanby ibn sina (d.428/1037), cario, 1380/1960

* this mark indicates subjects by sayyid Muhammad Husayn jalali

Texts editing

This course requires personal attendance, at least one month (20 hours) of workshop. The main text book for this class is :

Amali mustafa jawad drasat wa tahqiqat by m. Ali al hussaini, beirut, lebanon, 1972.

The main goal of this course is to teach how to use different sources of the literature and edit an islamic text for publishing.

"who are the ahl-ul-bayt according to the holy qur'an and hadith?"

(a. Aziz dukuly. Monrovia, liberia)

The word "ahl-ul-bayt" refers to the verses of the holy qur'an, "we purify you, the people of the house".(33.33). Though commentators differ on the interpretation of this verse, they all agree on hadith interpretation of the holy qur'an, that explicitly mentions the "ahl-ul-bayt", referring to the family of the prophet(a.). According to shi'a and many other scholars, it refers only to family of the prophet(p.). It is probably sufficient to mention the hadith in sahih muslim in vol: 7 p.121. Muslim reports from abi vaqas the following, "the prophet(p.) called ali(a.), fatima(a.), hasan(a.), and Husayn(a.), then he said, "allahumma ha ula ahly", which means, "o lord! these are my family". This is sufficient to show what is meant by the word "ahl-ul-bayt" in the holy qur'an.

Unity of muslim

Sayyid Muhammad Husayn jalali

The main objective of every muslim: "unity of the community". How can it be obtained?. Please suggest a way to resolve differences?. (osman baig, chicago, il.)

Muslims should be united because they worship one god, believe in the same last prophet(p.), read the same holy qur'an, and pray towards one direction (qibla), even though they have different interpretations, and belong to different nationalities. In fact, muslims follow the prophet(p.) who established a muslim community, in which all muslims were treated equally, the black bilal, the persian salman, the arab ammar, all were preferred by the prophet(p.) over the arab idol worshippers. Unfortunately, occasionally enemies of islam try by any means to divide muslims who believe in one book, though they differ in its interpretations. Intellectual differences have always existed within other communities as well as the four madhabs in muslim community. Different opinions and interpretations would not bring any harm as long as one truly seeks truth. Most likely, the first is to attain sound and accurate knowledge of islamic history. Secondly, to apply the basic principle of shura(consensus) in our daily life. Then, pray to almighty god to guide us to the straight path. Shi'a school of thought

Provide me with historical information on shi'aism and perhaps some literature on some of the leading jurists and thinkers from shi'a school. (a. Keith thompson, angola, la 70712).

Since the question requires a detailed answer to several questions, the following shall answer some which are commonly asked such as meaning of the prophet Muhammad (p.), qualification of leadership, infallibility, number of leaders and imam mehdi. (a.) these principles are adhered to by shi'a muslims who served islam with their blood and according to the teachings of the holy qur'an since the beginning of the islamic history. We hope the following would answer the question asked on this regard.

Shi'a, a school of thought in islam, consists in different regions of the world since the beginning of the islamic history. Historians differ in the actual date on which this school appeared. Some say it was on 15th shaban 41st a.h. When the grandson of the prophet (p.), imam hasan (a.) had a treaty with mu'awiya, some say it was after the tragedy of karbala 10th muharram 61st a.h. And other say it was on 18th zul hijjah 10 a.h. The day called "ghadir". This opinion, in fact, presents the shi'a point of view. It is most likely that shi'a school, like any other schools, went through different stages from purely intellectual to social and political stages.

Therefore, during the time of the prophet (p.), it seemed natural that whoever had relatives killed by imam ali (a.) before accepting islam did not like him because imam ali (a.) killed their ancestors during the time of the prophet (p.). Thus, shi'aism was born intellectually during the time of the prophet Muhammad (p.) as well as anti-shi'aisms and hypocrites who without a doubt existed as the holy qur'an has a chapter on hypocrites during that time. Then, the political stage came when imam ali (a.) stated his opinion on the leadership and the system which should only follow the teaching of the holy qur'an and the traditions of the prophet (p.) and no one else. Finally, the political stage reached its climax at the time of imam hasan (a.) who had to agree on treaty and consequently when the treaty was broken, the political stage ended in the martyrdom of imam Husayn (a.) at karbala iraq, which is annually commemorated on ashura * as the sign of muslim struggle for the teachings of the holy qur'an.

Meaning of Shi'a?

The word "shia" in arabic means "follower". Therefore, the followers of imam ali (a.), as an imam after the prophet (p.), were called "shia". Shi'a consider the life of imam ali (a.) in total accordance with islamic teachings; he implemented the holy qur'an in his life. He was very close to the prophet (p.). He was fully aware of the holy qur'an and the teachings of the prophet (p.). On one occasion he said, "i used to follow the prophet (p.) as a child who follows the parents".

Therefore, all muslims historians report that he was the most knowledgeable person on the holy qur'an and the prophet (p.). When ata, a companion of the prophet (p.) was asked who was the most knowledgeable person beside ali (a.) among the companions, he said, "i swear by god, i do not know anybody beside ali". See isabe vol :3 p 1104. For these and other reasons, shi'a took imam ali (a.) as their leader for interpretation of the holy qur'an and prophet Muhammad's (p.) tradition.

Wa assalam alaykum

Shi'a basic beliefs

Shi'a believe in five principles :

1) tawheed (unity of god): the holy qur'an says,

"indeed your lord is one. The lord of heaven and earth and what is in between ". (37:4-5)

2) nabuwwa (prophethood) : the god has sent prophets to guide humans to the right path. First of them was adam (a.) and the last one is Muhammad (p.). The holy qur'an says, "o' prophet ! we have sent you as a witness who brings good news and warn evil and calls to allah's order". (33 :45)

3) qiyamma (resurrection): the god resurrects people after death and rewards good people and punishes the bad doers. The holy qur'an says, " he is the one who created people and he will resurrect them. It is easier for him ". (30 : 27)

Whoever denies one of these principles would not be considered a member of muslim community. However, the following two principles distinguish the shi'a. Whoever denies them would not be a shi'a, though he is a muslim.

4)' adl (justice): the god is not in need of anything. So he does not treat anybody unjustly. Only a needy person can be unjust. The holy qur'an says, "god does not treat people unjustly, but people treat themselves unjustly". (10:44)

5) imama (leadership) : the prophet (p.) always looked after the interest of islam and muslims. He could not leave his people without an appointed successor for leadership of the islamic society. The leader cannot be unjust. The holy qur'an says to prophet ibrahim (a.), " i appoint you a leader", ibrahim said, " what about my descendants"? god said, " an unjust people cannot reach my promise". (2 :124)

These five principles are called usul-ud-din which means articles of faith.

Succession to the prophet Muhammad (p.)

Shi'a believe that someone should have been appointed by the prophet Muhammad (p.) to lead the muslims to the right path. Therefore, the prophet (p.) did not leave this world without such an appointment. No wise leader would do so; every leader has someone to carry his message after him. Therefore, in the case of the prophet (p.), according to shi'a, he appointed imam ali (a.) as his successor. It is impossible to say that the prophet (p.) ignored this important matter. In addition, it was not possible for muslims to ask the prophet (p.) about minor things but forget such an important matter while they used to read holy qur'an addressing the prophet Muhammad (p.) explained this. Among them are the following reports.

1. Hadith-ul-manzila : when the prophet (p.) went to tabuk in the 9th year a.h., he left imam ali (a.) in madina and said " wouldn't you like to be to me as haroon (a.) was to moses (a.)?" sahih bukhari vol :5 p. 24, cairo. Sahih muslim adds to this report the following phrase, " but there would be no prophet after me ". Sahih muslim vol : 7 p. 120, cairo. The prophet Muhammad (p.), in this report, appointed imam ali (a.) as moses (a.) appointed haroon (a.). The holy qur'an defines the relationship between haroon (a.) and moses (a.) as follows :

A). Succession : the holy qur'an says,

" moses says to his brother haroon, succeed me among my people and righteous and do not follow the way or mischievous people". (7 :142).

B). Help : the holy qur'an says,

" amid appoint for me a helper from my family, haroon my brother ". (20 :29-30).

C). Consultant : the holy qur'an says, " and consult him in my affairs ". (20-32).

Therefore, all of the mentioned in the holy qur'an should be for imam ali (a.) as it was for haroon. 2. Hadith-ul-thaqalain : the prophet (p.) said, " o, people ! i am a human being, i am going to die and i leave two valuable things among you, one is the book of allah, in it you find guidance and light ". Then said, " and my family (ahl-ul-bayt), i remind you, the ahl-ul-bayt three times". See sahih muslim vol :7 p. 121.

3. Hadith-ul-ghadir : it is a place between mecca and madina in which the prophet (p.) gave a ceremony on 18th dhul hijjah 10th a.h. Zaid ibn arqam says that we went with the prophet (p.) to the valley called vadi khum *. He asked us to pray, then he gave a speech in which he said, " don't you know, don't you witness that i am the leader of every believer "? they replied, "yes". Then he said, " whomever i an the leader of , ali (a.) would be his leader. O' lord ! be enemy of his enemy and be helper of his followers ". See musnad ahmed bin hanbal vol : 4 p. 372.

Qualification of leadership

Qualification for leadership are as follows :

1.) the leadership in islam during the prophet Muhammad (p) was both for religion and daily matters. Most important qualifications were knowledge and justice. There is no value for blood relationship nor age in islam. Therefore, we see prophet Muhammad (p.) appointed osama bin zaid who was 20 years old as a leader for the islamic army. The prophet (p.) ordered all his older companions to follow osama because prophet Muhammad (p.) found in him the qualification of knowledge and justice. The prophet Muhammad (p.) did not care about the age. Therefore, shi'a believe that the question of age which was brought against imam ali (a.) was not valid at all. Further, during the islamic history until 1339 a.h. Most of a leader as a required qualification for leadership.

2.) infallibility : the other qualification is justice. According to shi'a principle, the leader should be just. The holy qur'an says to ibrahim (a.), " unjust people cannot reach my promise ". (2 : 124) the holy qur'an says " who does not repent is unjust " Therefore, every wrong doer is unjust. The prophet Muhammad (p.) brought the message of islam completely during his life. The holy qur'an says, " today we have completed your religion " (5: 3).

Therefore, no one has the right to add anything to islamic principle. Rather everyone should apply qur'anic teachings to his life. Infallibility of an imam is nothing but to adhere to his duty as leader. Imam ali (a.) says, " how can i be called a commander of faithfuls and not share with them their difficulties of life". The ahl-ul-bayt followed the prophet (p.) who said, " i am not but a human being like you ". In short, infallibility is adhere to the principle of leadership as it is explained by the islamic teachings.

Meaning of Shi'a?

The qualification of a leader can be fully understood but by the previous leader. Therefore, the prophet Muhammad (p.) appointed imam ali (a.) and each imam appointed the imam after him. The first imam is imam ali (a.) and the last imam medhi (a.). The prophet (p.) mentioned twelve leaders to come after him. Bukhari reports that jabir bin samra said, " i heard the prophet (p.) saying there will be twelve leaders all are from quraish ". Sahih bukhari vol : 9 p 101, sahih muslim vol : 6 p 3 and this number agrees with the twelve imams (a.). It is obvious that political leadership cannot be justified in numbers because as long as there is life, there would be leadership. Therefore, the number should be explained in the spiritual leadership. The islamic history does not show anyone qualified better then the twelve imams (a.) who implemented islam in their life.

Imam Mahdi (a.)

Many reports are reported by scholars that a person from the family of the prophet (p.) will appear to bring justice to the world. The word " al-mahdi" means a true guided person. Ibn hajar says, " mahdi is the descendent of fatima (a.)". Sawaiq p. 165. All muslims agree upon this hadith. Shi'a say these hadiths refer to the 12th imam who is alive by the will of god and the only reason that other people deny him is his long life. But by will of god, that is possible. The holy qur'an says,

" for noah (a.), he lived with them for 1000 but 50 years " (29 : 14). That is not natural to live that long but the will of god made that happen. Also, the holy qur'an says, " regarding the people of cave, they lived in their caves for 309 years ". (18: 25) also regarding jesus (a.) the holy qur'an says," they did not kill him nor did crucify him " (4 : 157). Therefore, the 12th imam is alive by the will of god as jesus (a.) is alive, all of these have been proven by hadith which confirms the will of god almighty.

32, 33, 34, & 34 i would like to have you reply regarding the following questions?. (zamir mohamed. Bombay, 400 003 india)

1. Is interest forbidden ?.

2. Which is the greatest ayat (verse) of the holy qur'an ? is it sura fateha, or ayatul kursi, or any other verse ?.

3. What is the substitution for interest ?.

4. Are mujtehids liable and why do they differ on friday prayer ? Interest in Islam

Interest is totally forbidden in the holy qur'an. There are seven verses in the holy qur'an against interest. In fact, there is no such severe punishment for any other actions which are forbidden by the holy qur'an as it is against interest. The holy qur'an says, " whomever deals with interest let him fight against god". The main reason probably is that muslims should invest their money instead of giving it to someone else to invest. However, according to shari'ah, any earning which does not fluctuate is forbidden. Thus, if the deal earns dividends, which fluctuate, it is not forbidden. One can use this guideline for any particular transaction.

Greatest verse of the holy qur'an which is the greatest ayat (verse of the holy qur'an) ? is it sura fateha or ayat-ul-kursi or any other verse?

The verses of the holy qur'an are unique at their level of impor. Therefore, each verse of the holy qur'an is important on different subjects. Ayat-ul-kursi explains the most important a tribute of god, while the surat-ul-hamd explains the relations of man to his lord. If we are to look at the arrangement of the holy qur'an in the way it is written and read by all muslims since the time of the prophet (p.), one should consider surat-ul-hamd, the greatest one as it is the opening of the holy qur'an. In addition, it is obligatory to recite it in the daily prayers. No prayer is accepted without surat-ul-hamd. While one can recite other suras in the place of surat-ul-tawhid, this emphasizes the importance of surat-ul-hamd which has to be recited in the five daily prayers. The content of fateha * clearly indicates the importance of the spiritual guidance which one repeats everyday to his lord.

Substitution for interest

What is substitution for interest as interest is prohibited in islam?

Interest is forbidden in the islamic law, while dividend is not. The main objective of this legislation seems to be that any profits should be earned justly by working for it. On the basis of the islamic law, if someone uses interest, he earns money and benefits without helping the society. The interest multiples as a result of time period and not any actual work of an individual in the society. But if one uses that capital in business, that capital would help others who are employed in the society because people would work with that capital for more products. On the contrary, by keeping money in a bank for interest, mainly banks would benefit from that money and people of the society have to bear difficulties. In the dividend system, money would be used in business which helps the society directly or indirectly. Thus, the substitution of interest can be in mutual funds and dividends of a lawful transaction not dealing in alcohol or gambling or likewise transactions.

Are mujtahids * liable ? why do they differ on friday prayers ?

This question has two dimensions :

A.) any decision from anyone either mujtahid or not, that contradicts the holy qur'an or reliable hadith, should be totally rejected, but it equally important to understand that mujtahid is in position to know the most likely interpretation of the holy qur'an and the hadiths. Therefore, for a mujtahid, it is impossible to contradict the holy qur'an.

B.) on the friday prayer, in principle, there is no difference between shi'a and sunni, mujtahids and non mujtahids, that the friday prayer is obligatory. The only difference between them is on the conditions on which this prayer would become obligatory. Both schools of thought, shi'a and sunni, believe that friday prayer cannot be performed with wudu *. In addition, both agree on some conditions e.g. That friday prayer should be performed in congregation (jamat) *. Also they basically agree on the condition of minimum numbers participating in the congregation; there should be at least five of three according to different schools of thought. Distance between the two places where friday prayer is performed is also important. The most important difference between the two is that shi'a and some hanfi believe, among the conditions for friday prayers to be the establishment of an islamic government, which practices islam in its totally. Since this condition is absent from many muslim communities in which there are muslim rulers by names but not by practice. Some shi'a mujtahids believe this condition is not obligatory because the conditions are not met exactly as wudu* or congregation. However, there are some mujtahids who do not consider this as a condition for friday prayer on the basis of different hadiths.