Alhassanain(p) Network for Heritage and Islamic Thought

Alhassanain (p) Network for Islamic Heritage and Thought

YOUR QUESTIONS ANSWERED

(Volume V)

SEYYID SAEED AKHTAR RIZVI

www.alhassanain.org/english

Table of Contents

Preface 5

Q. 1: ARE WE SELF-EXISTING OR CREATED? 6

Q. 2: IS THERE ANY PRUPOSE BEHIND OUR CREATION? 7

Q. 3: WHAT IS PURPOSE OF OUR CREATION? 8

Q. 4: OUR RESPOSNIBILITY? 9

Q. 5: HOW TO FIND THE TRUE GUIDANCE? 10

Q. 6: WHAT IS ISLAM? 11

Q. 7: MUSLIM SECTS 12

Q. 8: WHY ARE U CALLED SHI’A? 13

Q. 9: “ITHNA-‘ASHARIYA”: WHAT DOES IT MEAN? 14

Q. 10: WHO CAN BECOME A SHI’A ITHNA-‘ASHARIYA? 15

Q. 11: MAIN FEATURES OF ISLAM 16

Q. 12: ROOTS OF RELIGION? 17

Q 13: ONENESS OF GOD 18

Q 14: MORE ABOUT ONENESS OF GOD 19

Q. 15: RESPECT FOR THE NAME OF ALLAH 20

Q. 16: SIGNIFICANCE OF ‘ADL 21

Q. 17: MAN’S FREE WILL 22

Q. 18: MEANING OF NUBUWWAT? 23

Q. 19: NUMBER OF PROPHETS: 24

Q. 20: HOW MANY ULUL-‘AZM? 25

Q. 21: THE RELATION BETWEEN NABII (PROPHET) AND RASUL (MESSENGER)? 26

Q. 22: WHY THE QUR’AN DOES NOT CALL THE HOLY PROPHET AS AL-AMIN? 27

Q. 23: SOME SPECIAL OBLIGATIONS AND PRIVILEGES OF THE HOLY PROPHET 28

Q. 24: THE BOOK REVELAED TO PROPHET MUHAMMAD (S.A.W.A) 29

Q. 25: SHI’A BELIEF ABOUT QUR’AN 30

Q. 26: SIGNIFCANCE OF THE SURAH AL-KAUTHAR 31

Q. 27: SYSTEM OF CUIDANCE AFTER THE PROPHET 33

Q. 28: WHO ARE THE FAMILY MEMBERS OF THE PROPHET? 34

Q. 29: WHAT DOES IMAMAT MEAN/ 35

Q. 30: Number of Imams 36

Q. 31: The Twelve Imams 37

Q. 32: WHY SUNNI SCHOLARS, IN SPITE OF NARRATING HADITH OF GHADEER, DO NOT ACCEPT ‘ALI (A.S) AS FIRST KHALIFA? 38

Q. 33: DID ‘ALI (A.S.) ACCEPT ABU BAKR AS RIGHTFUL KHALIFAH? 39

Q. 34: THE PRESENT IMAM 40

Q. 35: SOME MORE ABOUT THE PRESENT IMAM 41

Q. 36: HE WHO DIES WITHOUT KNOWING THE IMAM OF HIS TIME 42

Q. 37: WHO WILL KILL DAJJAL? 43

Q. 38: RAJ’AT (RETURN) 44

Q. 39: DAY OF JUDGEMENT 45

Q. 40: WHO WERE FOLLOWERS OF NABII DAWOOD? 46

Q. 41: IMPORTANCE OF GOOD MORALITY 47

Q. 42: SOME CHARACTERISTICS CONSIDERED GOOD IN ISLAMIC ETHICS 48

Q. 43: SOME OF THE FORBIDDEN THINGS 49

Q.44 WHAT ARE THE BRANCHES OF RELIGION? 50

Q.45: ON WHICH THINGS SAJDAH IS ALLOWED? 51

Q.46: ABOUT ‘QASR’ PYAYER 52

Q. 47: DEMOLISHING OLD MASJID TO BUILD ANEW ONE 53

Q. 48: PRAYER BEHIND A SUNNI IMAM 54

Q. 49: I AM NOT WELCOME AT SUNNI MASQUES 55

Q. 50: IF A WIFE DOESN’T PRAY 56

Q. 51: FUNERAL PRAYER FOR A NON-PRACTISING SHI’A 57

Q. 52: IF A MUSLIM DIES IN UNBELIEVERS’ COUNTRY 58

Q. 53: DOLLS KEPT IN ROOM 59

Q. 54: ZAKAT MONEY 60

Q. 55: ABOUT SAHM-E-IMAM 61

Q. 56: PHILOSOPHY OF JIHAD 62

Q. 57: WAS ISLAM SPREAD BY SWORD? 63

Q. 57: WAS ISLAM SPREAD BY SWORD? 65

Q. 58: PURPOSE OF IMAM HUSAYN'S MARTYRDOM 66

Q. 59: DEMONSTRATION AT MECCA 68

Q. 60: MORE ON DEMONSTRA TION A T MECCA 69

Q. 61: SHOULD WE PROPAGATE OUR SECTARIAN BELIEFS WHEN IRAN ADVOCATE ISLAMIC UNITY? 70

Q. 62: SHI'A COLLECTIONS OF AHADITH ! 71

Q. 63: TEST OF AUTHENTICITY OF HADITH 73

Q. 64: ABOUT ABU HURAYRAH 74

Q. 65: ON INTEREST 75

Q. 66: INTEREST FROM THE NATIONAL BANK OF COM-MERCE, TANZANIA 76

Q. 67: WIFE WENT BACK TO CHRISTIANITY 77

Q. 68: RIGHT OF A KAFIR MOTHER 78

Q. 69: IilIGHTS OF A MUSLIM SISTER MARRIED TO A CHRISTIAN 79

Q. 70: CAN A KAFIR INHERIT A MUSLIM? 80

Q. 71: DIVISION OF A DECEASED WOMAN'S ASSETS 81

Q.72: ONISION OF AN ESTATE 82

Q. 73: MEMBERSHIP OF A SUNNI-RUN INSTITUTION 83

Q. 74: ABANDONED GOLF BALLS AND TEES 84

Q. 75: SHAVING HAIR ON HANDS AND FEET 85

Q. 76: ABOUT BARNABAS AND HIS GOSPEL 86

Q. 77: Is marriage certificate essential for validity of a marriage? 87

Q. 78: MARRIAGE WITH UNCLE'S DAUGHTER 88

Q. 79: IS VASECTOMY ALLOWED? 89

Q. 80: REDRESS FOR A WOMAN NEGLECTED BY HER HUSBAND 90

Q. 81: BIRTH CONTROL DEVICES AND RULE OF 'IDDAH 91

Q. 82: CAN A WOMAN IN 'IDDAH GO FOR SHOPPING? 92

Q. 83: CAN A MUSLIM WOMAN MARRY A NON-MUSLIM? 93

Q. 84: ABOUT MUT'AH 94

Q. 85: THE RULE OF THREE DIVORCES AND THE MUT'AH / MARRIAGE 95

Q. 86: SOME CEREMONIES AT MARRIAGE TIME 96

Q. 87: IS VANNEY ALLOWED? 97

Q. 88: PURDAH DUFlING MARRIAGE CEREMONIES 98

Q. 89: HIJAB RULES AND LOOKING AT A WOMAN OR MAN 99

Q. 90: LOOKING AT WOMEN NOT OBSERVING HIJAB 100

Q. 91: HIJAB BEFORE MALE SERVANTS 101

Q. 92: ABOUT MUSIC 102

Q. 93: WHY 'MUSIC IS NOT FORBIDDEN BY NAME IN THE OUR'AN? 103

Q. 94: WOMEN SINGING AT MARRIAGE CEREMONIES 104

Q. 95: MUSIC IN MARTHIYA 105

Q. 96: WATCHING TV PROGRAMMES 106

Q. 97: SONG FOR ISLAMIC PROPAGATION 107

Q. 98: WANT TO KNOW MORE ABOUT ISLAM 108

Q. 99: BOOKS WRITTEN BY YOU 109

Preface

In the name of Allah, the beneficent,the Merciful

This is the 5th Volume of this series and contains the important questions asked between 1986 and September 1990.

The questions came from Tanzania, Kenya, U.K. Germany and Poland, as well as from Canada, U.S.A., Guyana, Tobago and Trinidad; also there were questions from India, Pakistan, Dubai, Thailand and Singapore. Overwhelming majority of the correspondents was Shi'a; but there were also Sunnis and Hindus.

I personally am very grateful to all of them for the trust and confidence shown in me. May Allah bless them all. Amen. I pray to Allah to reward this humble effort with His acceptance, and to make this book useful for the seekers of guidance and truth.

Dar es Salaam

11th October, 1990

S. SAEED AKHTAR RIZVI

Chief Missionary

Q. 1: ARE WE SELF-EXISTING OR CREATED?

Are we self-existing or created? Who has created us?

A. We are not eternal; we have a beginning and an end. Also, we are not self-existing; someone must have created us, must have brought us into being. That Creator is God, who is free from all defects and shortcomings. In Islam God is Allah.

Q. 2: IS THERE ANY PRUPOSE BEHIND OUR CREATION?

Was there any purpose behind our creation?

A. Doing a work without any reason or purpose is a defect; we do not like to be accused of working aimlessly. Obviously, Allah too must have created us for some good purpose. He points to this fact when He asks mankind in the Qur’an: What! Do u then think that we have created you in vain and that you shall not be returned to us? (Surah 23, aya 115) So there IS a purpose behind our creation.

Q. 3: WHAT IS PURPOSE OF OUR CREATION?

What is that purpose?

A. Let us ask the Creator Himself why He has created us. If He tells us, that would be the really authentic and genuine reason. And He, in His mercy, has already told us—without our asking. He says: And I have not created the jinn and the human beings except that they should worship Me. (Surah 51, aya 56).

Q. 4: OUR RESPOSNIBILITY?

Then what is our responsibility?

A. Every man and woman must fulfill the purpose of his/her creation; everyone should submit to the Will of Allah and worship Him. When we worship Allah, we acknowledge His majesty and power and confess our helplessness and neediness, In a manner prescribed by Him. We should do it with sincere intention and pure heart, in obedience to Allah, in order that we may come nearer to Him.

Allah has sent Prophets, appointed Imams, revealed Books and prescribed Laws of Shari’an in order to guide us to the Right Path, and to teach us the proper way of divine worship. We must follow their guidance, because it is the only way by which we may attain to the goal of our life, fulfill the purpose of our creation.

Q. 5: HOW TO FIND THE TRUE GUIDANCE?

How can we find their guidance?

A. By following the way of Islam.

Q. 6: WHAT IS ISLAM?

What is Islam?

A. Islam is to believe and accept that there is none to be worshipped but Allah and Muhammad is His Messenger. It means that one MUST believe in and accept all that has been brought by Muhammad (s.a.w.a.).

Q. 7: MUSLIM SECTS

How many groups are there in Islam?

A. There are two main groups: The Sunni and the Shi’a—we are Shi’a.

Q. 8: WHY ARE U CALLED SHI’A?

A. The word Shi’a is from Arabic word At-Tashayo, which means ‘to follow’. Thus the word, Shi’a, means “follower”.

Q. 9: “ITHNA-‘ASHARIYA”: WHAT DOES IT MEAN?

A. Ithna-‘ashar in Arabic means twelve, as we believe in 12 Imams (successors of the Holy Prophet of Islam), we are called Shi’a Ithna-‘ashariya.

Q. 10: WHO CAN BECOME A SHI’A ITHNA-‘ASHARIYA?

Who can become a Shi’a Ithna-‘ashariya?

A. Any person, irrespective of his race, origin, color or language, can become a Shi’a Ithna-‘ashari, if he sincerely believes in our tenets and faithfully acts upon them.

Q. 11: MAIN FEATURES OF ISLAM

Will you explain to me the main features of Islam in short?

A. Islam consists of three parts:

1) Matters concerning belief which are called Roots of Religion.

2) Rules of Shari’ah which govern every aspect of our lives; they are called Branches of religion.

3) Islamic Ethics and Morality.

Q. 12: ROOTS OF RELIGION?

What are the roots of Religion?

A. There are five Roots of Religion:

1) Tawheed : Oneness of God

2) ‘Adl : Justice of God

3) Nubuwwat : Prophethood

4) Immamat : Vicegerency of the Prophet.

5) Qiyamat : Day of Judgment.

Q 13: ONENESS OF GOD

What does Tawheed mean?

A. it means that there is only one God—Eternal, Self-sufficient; He has no beginning or end; He is Omnipotent, knows everything, nothing is ever a secret from Him. He has His own discretion in all affairs, does not do anything under compulsion. He is All-perceiving, All-hearing, All-seeing and Omnipresent. He sees and hears everything though He has neither eye nor ear. He has no partner or colleague, nor has He any son, daughter or wife. He is neither made nor composed of any material substance. He has no body nor is He confined to a place. He is not afflicted by any thing related to body; He is not governed by time, space, change or things like that. He is not visible. He has not been seen. And will never be seen either in this world or the hereafter. His attributes are not separate from His person.

Q 14: MORE ABOUT ONENESS OF GOD

Will you throw some more light on the belief in oneness of God?

A. The belief in the Unity of God is the foundation stone of Islam. This belief governs the religious faith, designs the social patterns and gives life to the moral codes.

The first sentence of the Islamic Kalimah, i.e., “There is no god except Allah”, leads a Muslim throughout his life not only in religious matters but in social behaviour also. “There is no god” shows a Muslim that nothing in the universe is superior to him. It is observed in the Qur’an that “He it is Who has created for you all that is the earth.” So a Muslim knows that nothing in this world is to be worshipped. Neither stone nor trees; neither animals nor human-beings; neither the Sun nor the Moon nor the Stars can be worshipped; because everything is created, and created for his benefit. When a Muslim, thus, has rejected every falsehood and every idea of nature-worship, idol-worship or human-worship, he is ready to believe in the positive truth of the Unity of God. Believing in a Supreme being givens an aim to our life and provides a purpose for our actions. Had a man been left with the wrong impression that there was no God at all, his life would have been aimless, and an aimless life is dangerous. So it is added that there is no god “except Allah”. This sentence has a negative as well as a positive aspect. Both are instrumental in creating the belief that every man is equal to every other person. When nobody is superior, nobody is inferior. Thus, the belief in the Unity of God promotes the sense of brotherhood, equality and equity which is another feature of Islam.

Q. 15: RESPECT FOR THE NAME OF ALLAH

If I have written the Arabic name of God on a piece of paper, can I throw it away? Suppose this is in English, does the same rule apply? What about the names of the Ahlul-Bait?

A. It is haram to throw away the names of Allah or Ma’sumeen. Such writings should either be buried, put in river or ocean or re-cycled. It makes no difference whether it is written in Arabic or in any other script. (Be careful about the stamps of Iran. Some stamps have Qur’anic verses written on them).

Q. 16: SIGNIFICANCE OF ‘ADL

What is the significance of ‘Adl?

A. ‘Adl means that Allah is just; He does not to injustice to anyone. He has ordered us to do justice to our fellow creatures—but He Himself treats us not only with justice but with grace. He created us for His worship, in order that we may attain spiritual perfection through it. That spiritual perfection enables us to reach nearer to Allah.

For the purpose, He has given us freedom of will and choice. When we choose, by our free will, the Straight Path (prescribed by Allah) we are assured in the next world of everlasting happiness and glory by Grace of Allah.

Q. 17: MAN’S FREE WILL

In the above reply, you say that we, by our own free will, choose the path we proceed upon. But I have been told that the Muslims believe in predestination—that our all good and bad actions are predestined by Allah. Please explain the reality to me.

A. we know by our instinct that there are some matters over which we have no authority, concerning which we have no choice, like birth, death, happiness, unhappiness, affluence, poverty; etc. Such matters (which we may call our conditions) are totally in God’s hands, although man has to fulfill his duties in that area too, at least in preliminary stages.

Also there are our “actions” which we instinctively know are done with our won will and choice, like speaking truth or lie, helping someone or refusing him help, etc.

Some Muslims think that mans has no authority on this matter too. Others believe that man is totally independent in his action and Allah ahs nothing to do with it.

But we, the Shi’a Ithna-’ashariyah, believe that man, in his actions, is neither compelled by Allah nor independent of Allah’s control; the reality lies in between these two extremes.

To explain it fully, I would like to give you an example written by our present Mujtahid, Ayatullah as-Sayyid Abul Qasim al –Khoui. Suppose there is a man hand is totally paralyzed; he by himself cannot move even a finger. A doctor has fitted a device on his hand which, when activated by a remote-control, restores the hand to normal condition and allowing the man the use of hand in whatever way he likes. The doctor has kept the remote-control in his custody. He has switched that control on, and it is the man who decides whether to use his newly-found power and strength for good cause or evil; the doctor does not interfere, although if he wanted he could switch it off. Now, the good or bad actions done by that person are not done by the doctor’s will and choice; but at the same time they are not totally independent of the doctor. In the same way, we do whatever we do by our own free will and choice but the power to do so is given us by Allah who may “switch it off” any time he pleases.

Q. 18: MEANING OF NUBUWWAT?

And what is Nubuwwat?

A. To show us the Straight Path, Allah has been sending His representatives to the mankind. They are called nabii (Prophet) and rasul (Messenger). The rank of the Messengers was higher than the Prophets. Every Messenger was also a Prophet but not vice versa.

Q. 19: NUMBER OF PROPHETS:

How many Prophets came into the world?

A. There cam in all 124,000 Prophets, 313 of which were Messengers. The Prophethood started with the first man, Adam, and ended with Muhammad, the Holy Prophet of Islam.

All the Prophets and Messengers brought the same religion which nowadays is called Islam. It was but natural. As all of them were sent by the same God, naturally the message could not be more than one. The beliefs and morals taught by them were always the same, although the rules of shari’ah were changed from time to time according to the condition of the society.

Some messengers had a still higher position and are called Ulul-‘azm.

Q. 20: HOW MANY ULUL-‘AZM?

How many ulul-‘azm Messengers were there?

A. We know of five. They were Nuh (Noah), Ibrahim (Abraham), Musa (Moses), ‘Isa (Jesus) and Muhammad. Only the shari’ah brought by Muhammad (which is generally known as Islam) is valid now; it has abrogated all the previous shari’ah.

Q. 21: THE RELATION BETWEEN NABII (PROPHET) AND RASUL (MESSENGER)?

“The dictum ‘ Every Messenger was a Prophet’, deserves this comment;

The Prophet (Nabii) is helping class, and the messenger (Rasul) is a class that is helped. “And when Allah made a covenant with the prophets: Certainly what I have given you of Books and Wisdom—then a messenger comes to you verifying that which is with you, you must believe in him and you must aid him.” (40:51).

A. First of all, the verses 3:81 refers to the covenant taken from all the prophets about the Holy Prophet of Islam—that they would believe in him and help him by giving this good news to their nations and telling them to believe in him when he comes along. This is generally agreed explanations found both in Sunni and Shi’a books and traditions.

Second: Even this verse shows that the prophets were required to “believe in” and help the messenger. Evidently it shows the higher status of the messengers.

Third: Prophets and messengers were not two mutually exclusive classes. According to general Islamic belief, based on prophetic traditions, there were 124,000 prophets- out of which 313 or 300 were messengers (among whom, 5 were ulul-‘azm). Thus, every messenger was a prophet but not every prophet was a messenger.

Fourth: Your observation that prophets were a helper and class and messengers the helped ones, is amusing. Do you mean to say about those messengers who have been called “messenger prophet”? Were they the helpers or the helped ones? Vide Qur’an, 7:157, 7:158,19:51, 19:54, etc.

You say that the messengers (Rasuls) need help even in the Akhirat, and quote this verse: “We will without doubt help our messengers and those who believe, in this world’s life and on the day when the witnesses shall stand up.” (40:51).

I fail to understand what do you want to prove by this verse. How does it affect the relationship between Prophethood and messenger ship? And who does not need Allah’s help in this life and in the next? The “believers” will not helped by Allah in Akhirat—does not this word cover the prophets too?

Q. 22: WHY THE QUR’AN DOES NOT CALL THE HOLY PROPHET AS AL-AMIN?

The article, ‘The Prophet Muhammad through non-Muslim eyes’, by Prof. Bomoklishna Poo, published in the Light contains the following sentence: “Muhammad has been admitted by friends and foes as Al-Amin (the trustworthy).”

The question is: “Why does not the Holy Qur’an call him by that title when : Nuh (Qur’an 26:107), Hud (Qur’an 26:135, 7:68), Salih (Qur’an 26::143), Lut (Qur’an 26:162), Shu’aib (Qur’an 26:178), Yusuf (Qur’an 12:54), Musa (Qur’an 28:26, 44:18) and event the Jinn ‘Ifrit (Qur’an 27:39) have the epithet attached to their names in the Holy Qur’an?

Could you please point out any ayat of the Holy Qur’an where in the Holy Prophet (s.a.w.a.) is called Al-Amin? I do accept the Holy Prophet as Al-Amin as it is.

A. A very interesting question. You are right that the Holy Prophet (s.a.w.a.) has not been mentioned with this title in the Qur’an. We do not know why. May be it is because his trustworthiness was an established fact which was undisputably recognized even by his enemies; and as such it needed no vouching by the Qur’an.

For example, the Qur’an does not mention about mother of any prophet, except Hazrat Maryam, that she was chaste. It was because only Hazrat Maryam needed this vouching.

Q. 23: SOME SPECIAL OBLIGATIONS AND PRIVILEGES OF THE HOLY PROPHET

I have read in ‘Your Questions Answered’ that the Prophet had nine wives when he died. Aren’t all Muslims supposed to have more than four wives at a time?

A. The Holy Prophet (s.a.w.a.) had some special duties and some special privileges. For example, it was wajib for him to pray tahajjud; to cleanse the teeth before every wuzu, etc. etc. Likewise, he was allowed to marry more than four wives (with many conditions).

Q. 24: THE BOOK REVELAED TO PROPHET MUHAMMAD (S.A.W.A)

Was Prophet Muhammad given any book by God?

A. Yes. He was given the Qur’an by Allah. As he is the Final Prophet, his Book is the last Book reveled by Allah. It was revealed to Muhammad (s.a.w.a.) as the Guidance for mankind.

Q. 25: SHI’A BELIEF ABOUT QUR’AN

What is the belief of the Shi’a about the Qur’an?

A. We believe that the Qur’an is the word of Allah which was revealed to His last Prophet, Muhammad (s.a.w.a.) as a miracle and guidance for the mankind. It is truth, around which falsehood cannot reach. It is the foundation of Islamic shari’ah. It is the Complete Book of God—nothing has been added to it, nothing has been removed from it, nothing has been changed in it. Even non-Muslim scholars admin that the Qur’an is free from all types of interpolation, change and defect—since the days of the Prophet to his day. In this respect, it differs from previous revealed books which has been extensively changed and altered.

Q. 26: SIGNIFCANCE OF THE SURAH AL-KAUTHAR

I wish to enquire from you about the translation of the Qur’anic verse, Surah 108, verse 3. In the Holy Qur’an, by M.H. Shakir, the translation is: “Surely your enemy is the one who shall be without posterity.”

And in the Holy Qur’an, by Yusuf Ali, the translation is: “For he who hateht thee—he will be cut off (From future Hope).”

Of the two translations which is more correct. Because the word. “posterity”, means descendant. In the New Webster’s Dictionary this word means all future or succeeding generations.

A. You have asked about the correct translation of the last verse of the chapter 108 (al-Kauthar), which has been translated by M.H. Shakir as follows:

“Surely your enemy is the one who shall be without posterity.”

And which Abdullah Yusuf Ali translates in the following way”.

In fact Shakir’s translation is correct. It is not possible to write the details in a letter. Still, it is necessary to explain that the word al-abtar is used in Arabic for one whose progeny is cut off, is discontinued.

When Qasim and ‘Abdullah, the sons for the Prophet (s.a.w.a.) died in their infancy, ‘Asl ibn Wa’ill taunted him that now he (the Prophet s.a.w.a.) had become al-abtar, i.e. he had lost his sons and new he was without a progeny. The Arabs did not give women daughters, mothers, wives etc.—any importance. In their eyes, only the sons could perpetuate the name of the progenitor. The polytheists of Mecca (and especially ‘Asi ibn Wa’ill, who boasted that he hated the Prophet (s.a.w.a.) and was his bitter enemy) thought that because the Prophet had lost his sons, his mission would be finished after him.

In reply to this taunt, this shortest chapter was reveled. And it says that; “Surely your enemy is the one who shall be without posterity.” The verses uses the same two words shani’ (enemy) and abtar (without progeny) which ‘Asi ibn Wa’ill had used. And this prophecy was proved right, because soon all his progeny became extinct.

The Muslim rulers of the early centuries of Islam, for their own political reasons wanted to erase the name of the family of the Prophet (s.a.w.a.) from people’s minds. For this purpose they hired scholars and writers who tried to give new interpretations to those Qur’anic verses which had any connection with the progeny of the Prophet (s.a.w.a.). And by passage of time those mis-interpretation become a part of Islamic literature. This chapter too was interpreted and re-interpreted in many ways, one example of which you have seen in Yusuf Ali’s translations.

The first verse of the chapter contains the word, al-Khauthar, which they have interpreted in not less than twenty-six ways. But no meaning gives this short chapter of three verses any coherent connotation. al-Khauthar in Arabic means “abundance.” If you keep the meaning of the third verse in view, they clearly the first verse refers to the abundance of his descendants which the Prophet (s.a.w.a) was promised in this chapter. Now, read the whole chapter in this light;

“Surely we have given you abundance of progeny. Therefore, pray to your Lord and make a sacrifice. Surely your enemy is the one who shall be without progeny.”

Also, al-Khauthar is the name of the heavenly reservoir in the Paradise which belongs to Prophet (s.a.w.a.) and from which ‘Ali (a.s.) will give water to the Prophet’s true followers.

Thus, we may say that the Prophet (s.a.w.a.) was promised “abundance” in this world as well as in the next. In the hereafter it is the heavenly reservoir of abundant grace; and in this world, it is the increase in progeny.

This prophecy too has proved correct. There is hardly a place now where the descendants of th Prophet (s.a.w.a.) are not found. They are called “Sayyid” or “Sharif”, and you will not find anyone claiming any relationship with ‘Asi ibn Wa’il or other hateful enemies of the Prophet (s.a.w.a.).

The interpretation and the background is found not only in the Shi’a books but in Sunni writings too.

Q. 27: SYSTEM OF CUIDANCE AFTER THE PROPHET

Did the Prophet make any arrangement for guidance of people after his departure?

A. Yes. He has left two things for this purpose: the Qur’an and his sinless progeny. He has said “ I am leaving behind among you two precious things, one of them is greater than the other; the Book of Allah which is the covenant of Allah from the heavens upon the earth, and my Descendants who are my family members. So look how you deal with them, and surely they both will not be separated from each other….”

Q. 28: WHO ARE THE FAMILY MEMBERS OF THE PROPHET?

Who are those Family Members who have been given the responsibility of guiding the mankind to the Right Path?

A. First of them is ‘Ali, the cousin and son-in-law of the Prophet (s.a.w.a.), whose name was declared at a huge gathering at Ghadir Khum, when the Prophet was returning from his last pilgrimage. There the Prophet (s.a.w.a.) delivered a long Khutba (lecture) at the end of which he asked the Muslim: ‘Do not I have more authority upon you than you have got upon yourselves?”. All of them responded by saying. “Surely, O Messenger of Allah!” Then the Prophet took the arms of ‘Ali, and showing him to the audience, declared: “He whose Master am I, this ‘Ali is his Master.”

Q. 29: WHAT DOES IMAMAT MEAN/

And the fourth Root, Imamat?

A. To lead the people to the straight path, and to preserve the religion of Islam, Allah appointed twelve successors-one after another- of the Prophet of Islam. They were from the progeny of Prophet. Those successors are called imams. Imam literally means leader. As mentioned above, first of them was ‘Ali, son of Abu Talib, and the last one is al-Mehdi (a.s.).

Q. 30: Number of Imams

Was any number fixed for this chain of the Guides?

A. Yes, according to many accepted traditions, the Prophet (s.a.w.a.) has said: “Imams after me will be twelve.

Q. 31: The Twelve Imams

Who are those twelve Imams?

A. They are as follows:

1. ‘Ali

2. Hassan

3. Husayn

4. ‘Ali Zaynul ‘Abideen

5. Muhammad Baqir

6. Ja’far Sadiq

7. Musa Kazim

8. Ali Rida

9. Muhammad Taqi

10. Ali Naqi

11. Hassan ‘Askari

12. Muhammad Mahdi

Q. 32: WHY SUNNI SCHOLARS, IN SPITE OF NARRATING HADITH OF GHADEER, DO NOT ACCEPT ‘ALI (A.S) AS FIRST KHALIFA?

If there are so many Sunni scholars who have narrated the traditions that ‘Ali was the appointed successor of the Prophet and that after him 12 Imams were to follow, how come the Sunni Majority still believes in the three Caliphs etc. How can those scholars be called Sunni, if they narrate these traditions, which prove Shi’a belief?

A. It is because in their eyes Imamate is synonymous with ruler ship; and , as such, depends on acceptance of people. Allah or Rasul, in Sunni theology, have no role in it. A famous Sunni writer had once written in India, “I accept that it was the Prophet’s ardent wish that ‘Ali should be his immediate successor. But also it should be accepted that the Ummah decided otherwise “. So this is their way of thinking. For details, see my book, Imamat, available from the Mission.

Q. 33: DID ‘ALI (A.S.) ACCEPT ABU BAKR AS RIGHTFUL KHALIFAH?

In the “Light” (June, 1986) in the article ‘The Origin of the Shiahs’ appears this passage:

“Both the Sunni and Shia sects agree that when allegiance was being taken from Muslim, ‘Ali (a.s.) Did not accept the authority of Abu Bakr?

A. The sentence (“Both the Sunni and Shi’a sects agree that when allegiance was being taken from Muslims, ‘Ali (a.s.) did not accept the authority of Abu Bakr”) is correct. The difference is about the later period, whether after the death of Hazrat Fatima (a.s.), ‘Ali (a.s.) gave the Oath of allegiance to Abu Bakr. The Sunni claim, as mentioned in Bukhari, that he did. The Shias deny it.

I do not have time to go into detailed explanations. Suffice it to say that Bibi Fatima and Hazrat ‘Ali (peace be on them) Both were sinless and Ma’sum; and the verse of “Purity” confirms their freedom from every error and sin. As the Sunnis accept that Bibi Fatima did not allow her husband to give allegiance to Abu Bakr, It naturally means that she herself did not accept Abu Bakr. Not only that; they agree that she died angry with Abu Bakr and Umar; and told ‘Ali (a.s.) not to allow them to attend her funeral.

Now, the question arises: Was her rejection of Abu Bakr right or Wrong? It could not be wrong, because Fatima (a.s.) could not do any give allegiance to Abu Bakr.

Now, if ‘Ali (a.s.) changed his stand after six months as the Sunnis claim, then the question arises: which of his stand was correct? if, as explained above, his attitude during first six months was correct, then changing it would be wrong, an error and a sin. But ‘Ali (a.s.) was free from all errors and sins.

Two other events show what attitude ‘Ali had towards these persons.

First: During the Shura, when ‘Abdur Rahman ibn ‘Awf offered Khilafat to ‘Ali (a.s.) on the condition that ‘Ali (a.s.) would follow (1) The Book of Allah, (2) the tradition of the Prophet and (3) the system of the two shaykhs (i.e., Abu Bakr and Umar), ‘Ali (a.s.) refused to accept the 3rd condition (i.e. following the system of Abu Bakr and Umar). The same condition was put before ‘Uthman, who at once agreed and was declared as the 3rd Khaiafat. Had ‘Ali (a.s.) agreed to that condition, it would have been tantamount to confirming their legitimacy. For ‘Ali (a.s.) leaving his own chance of khilafat was easier then showing that they were legal khalifas.

Second : When Ibn Ziyad (Yazid’s governor of Kufa) appointed ‘Umar ibn Sa’d as commander of the army which was being sent to Karbala, he said to Umar ibn sa’d to fight and kill Imam Husayn (a.s.) unless the Imam gives his allegiance to Yazid. To this, ‘Umar ibn Sa’d replied: Husayn will not give that allegiance because the heart (nafs) of his father is inside his chest.” What does it mean? It means that at least up to the year 61 A.H., friends and foes alike knew that ‘Ali (a.s.) had not given allegiance to those Khalfas. Otherwise, ibn Ziyad would not have remained silent.

Q. 34: THE PRESENT IMAM

Who is the Imam these days?

A. The Imam these days is the 12th Imam, Muhammad al-Mahdi (a.s.).

Q. 35: SOME MORE ABOUT THE PRESENT IMAM

Tell me some more about him.

A. Imam Mahdi (a.s.), the twelfth Imam, is alive, but is hidden from our eyes by order of Allah. He will re-appear, when Allah allows him, to establish the Kingdom of God on earth. It will be near the end of the world have, when he will establish justice and equity in the world after it would have been devastated by injustice and oppression.

Q. 36: HE WHO DIES WITHOUT KNOWING THE IMAM OF HIS TIME..

Can you give me the full references to the quote on page 17 of the Light (August, 1987):

“He who dies without recognizing the Imam of his age is like the one who died during the jahiliyah.”

A It is a well known Hadith, accepted both by the Sunni and the Shias. For Shia books, please see ‘Allama Mujlisi’s “ Biharul-Anwar” , 7th Volume (Vol. 23 in the new printing in which original 25 Volume have been printed in 110 handy Volumes), chapter 4:”chapter of recognizinghis the Imam, and that people shall not be excused if they discard the Wilayah; and that he who dies without recognizing his Imam, or having doubt about him, dies the death of jahiliyyah, disbelief and hyprocrisy”. There you will find more than 30 traditions to his effect nattated from the Prophet (s.a.w.a.) and the Imam, in various words. (New edition, Vol.23.pp.76-95) .

As for the Sunni references, at present I can give you the reference of Kanzul - Ummal, (by Mulla ‘Ali al-Muttaqi, 5th ed. 1985, Beirut), 1st Vol. P. 103, Hdith No. 463 and 464.

Hadith No. 463: (‘Abdullah ibn ‘Umar narrates: “He who dies without (doing) bai’at dies the death of Jahiliyyah.” It is quoted from al-Musnad Imam Ahmed ibn Hanbal.

No.646: Mu’awiyah narrates: “He who dies without an Imam dies the death of Jahiliyyah”. It is quoted from al-Musnad of Imam Ahmed ibn Hanbal, and al-Mu’jam al Kabir of Imam at-tabarani.

Q. 37: WHO WILL KILL DAJJAL?

In the book, “Muhammad (s.a.w.a.) is the last Prophet” , it is mentioned that Hazrat ‘Isa (a.s.) is the person who will chase and kill Dajjal. But in manyu of the books written by Shi’ite scholars, it is stated that this work will be done by Imam-e-Zaman (a.s.). Kindly clarify this contradiction.

A. As the said book deals with Qadianis’ beliefs, naturally most of the traditions and reference have been given from the Sunni books; and their books refer to Hazrat ‘Isa (a.s.) as the on who will kill Dajjal.

However, it is not irreconcilable with most of the Shia Traditions which say that the 12th Imam (a.s.) will Kill Dajjal. As Hazrat ‘Isa (a.s.) will come to assist Imam Akheruz-Zaman (a.s.) and will fight the unbelievers under his banner as one of his closest commanders, any work done by Hazrat ‘Isa (a.s.) can logically and truthfully be attributed to Imam Akheruz-Zaman (a.s.). So, even if someone insists on the Sunni version, he cannot discard the Shia traditions.