Alhassanain(p) Network for Heritage and Islamic Thought

Q. 38: RAJ’AT (RETURN)

Will the total transformation of the society into an Islamic one be achieved during the reign of Imam-e-Zaman (a.s.) or will it be completed by the other holy Imams’ (a.s.) “Return” (i.e. Raj’at)? By the way, will the other Imams (a.s.) come during the life of Imam-e-Zaman (a.s.) or after his death?

A. “The total transformation” will happen during the reign of Imam-Shaebusz-Zaman (a.s.). The belief in “Raj’at” is necessary , and the concept and the principle must be believed in. but the details should be left into the hands of Allah.

However, it is certain that the Prophet and all preceding eleven Imams (peace be on them) will return during the life time of Imam-Sahebuz-Zaman (a.s.)

Q. 39: DAY OF JUDGEMENT

What is the significance of the Day of Judgement?

A. After re-appearance of Imam-al-Mahdi, there will come Qiyamat, the day of resurrection, the day of judgement. All people will die; then the whole mankind will be resurrected to face the reckoning of their faith and deed. People having correct belief and doing good deeds will be placed in the paradise; while people having wrong belief will go to the hell.

Q. 40: WHO WERE FOLLOWERS OF NABII DAWOOD?

Who were the followers of Nabii Dawood? Where did they life? Are there any left and what were the beliefs taught to them by the Prophet?

A. Prophet Dawood (a.s.) was not a messenger; he followed the shari’ah of Hazrat Musa (A.s.). He was given a bood, Zabud, which consisted of Du’as and Munajat. It is included in the Old Testament, and its name in Engilsh is the Psalms.

Q. 41: IMPORTANCE OF GOOD MORALITY

What is the importance of good morality in the eyes of Islam?

A. The Holy Prophet (s.a.w.a) has explained the most important objective of his mission in these words:-

“Indeed I have been sent only to perfect good manners.”

Q. 42: SOME CHARACTERISTICS CONSIDERED GOOD IN ISLAMIC ETHICS

Can u enumerate some things which are good and important in Islamic ethics?

A. To do good deeds with sincerity and honesty; dependence upon God; to do justice to another; to do good to both parents; to look after one’s blood-relation; to help each other in good deeds; to reconcile people; truth.

Cultivating good habits, acquiring knowledge; bravery; humility; mercy and gentleness; to deal well with people; generosity; leading a moral life; helping the weak.

To salute aloud; patience; to entertain; forgiveness; fulfilling peoples needs; equity; fearing God; cleanliness; respecting other; thanking God.

Q. 43: SOME OF THE FORBIDDEN THINGS

And some forbidden and bad things?

A. Rebelling against and disobeying parents; fornication/adultery; Sodomy; Lesbianism; drinking liquor; gambling; eating flesh of swine and other forbidden things; usurping other people’s property; bribery, forsaking religious duties; stealing; pimping and helping adultery; lying; backbiting and creating discord; usury; murder; embezzlement; oppression.

Masturbation; breach of promise; cheating; adulteration in merchandise; spying in other people’ affairs; abusing and recrimination; indecent dressing by women; helping the oppressor; judgment against the tenet of Islam.

Niggardliness; envy; cowardice; lack of courage; treachery and enmity; vengeance; complaining when in distress.

Boasting, greed; laziness, vain talk and self-humiliation.

Q.44 WHAT ARE THE BRANCHES OF RELIGION?

And what are the branches of religion?

A. There are many branches, i.e the rules of Shari’ah. But generally ten are considered most important.

They are:

1.Salat – Prayer

2.Saum – Fasting

3.Hajj – Pilgrimage to Mecca

4.Zakat - Welfare Tax

5.Khums – Paying of One Fifth of Saving

6.Jihad – Fighting in the Cause of Religion

7.Amr bil Ma’ruf – To Exhort Others to do Good

8.Nahy ‘anil munkar – To forbid Other to do Evil

9 + 10. To love the Prophet and his family members and to remain aloof from their enemies.

Q.45: ON WHICH THINGS SAJDAH IS ALLOWED?

In the book, Digest Peshawar Night, Published by M/s Peer Mohammed Ebrahim Trust, Karachi, in Chapter III: (why Do Shias Perform Sajdha (Prostration) On dust), it is said : “..According to Quranic injunction prostration must be performed on pure earth which includes dust, stone, sand and grass and all things that grow from earth, provided they are ayat speaking about that subject? That is the question put by the Qur’anic injunction.

A. I could not find here (in London) the original Persian copy of “Shabha-e-Peshawar” (Peshwar Nights); but I am almost certain that the mistake has been done by the English translator, not the original writer. The Law, that sajdah should be done on earth or a thing which grows from earth and is not used in eating or wearing is based on ahadith, not on Qur’an. There are scored of ahadith even in Sunni books to this effect. Some of those books are:

Sahih at – Tirmidhi

Sunan Abu Dawood

Sunan an Nasa’I

Mustadrak-u-Sahihayn of al Hakim

Kanzul – Ummal

Al – Musnad of Ahmed ibn Hanbal

If you need detaild references, please write to me.

Q.46: ABOUT ‘QASR’ PYAYER

Here in Zanibar, when our brother go to adistance of 8 farsakh ( = 27 miles 48 yeards) or more, they offer Qasr prayer, and break their fast. Now, the town is Zanzibar, the island is zanibar. Even at that distance they are not out of Zanzibar how can they break their fast or pray Qasr?

A. Your brothers’ action is absolutely correct. Your confusion arises because of the sameness of the names. Now if you call the island with its Swahili name, “Unguja” , and speak of the town as “Zanzibar”, there will be no problem at all.

Q. 47: DEMOLISHING OLD MASJID TO BUILD ANEW ONE

Is erection of a new mosque in place of the old one allowed in sheri’ah if the old structural is still sound?

If the old mosque building in whatever circumstance has been demolished, how should the old corrugated sheets, door, windows, stones and debris be disposed off?

A. masjid may be demolished if it has become weak or dangerous of if it is necessary to enlarge the masjid. Non-muslim labour should not be used for demolishing the masjid, nor should any non-muslim be allowed to enter the area of old masjid, because the site remains masjid even when there is no structure on it.

The building materil (including stone and debris) of the old masjid should be used in other masjids (even of Sunnis). If this to is not possible, then it should be sold for use in other religious buildings. The price thus realized should be used in new masjid’s constructions.

Q. 48: PRAYER BEHIND A SUNNI IMAM

On salat, should we pray behind sunni? If so, what about the saying that those who pray with their hands folded their prayer in not accepted?

A. There are a few situations when a Shi’a may pray behind a sunni Imam. The most obvious case is of taiqyyah when on has to hide his belief because of danger to his life, property or honour. Another is the occasion when the Islamic unity has to be demonstrated. And according to the ruling of Ayatullah al – ‘Uzma as-Sayyid Abul Qasim al Khoui, in all such cases one must recite Surah al Faitha and the other surah (which he is required Not to recite behind a Shi’a Imam).

Q. 49: I AM NOT WELCOME AT SUNNI MASQUES

From your previous correspondence, it is clear that a Shi’ite is not prevented from joining sunni jamaat prayers. I also realize the emphasis for muslims to join Jamaat prayers. Although living near a masque, I hesitate in joining congregational prayers for the following reasons:-

(a) When the sunnis see me praying without folding hands, they look upon me as one gone astray; with the majority turning their eyes on me, making me uneasy. The same applies when I do masah on feet in ablution instead of washing legs as they do.

(b) In most daily prayers, the imam prays too quickly for a Shi’ite to follow him, or to keep pace with him (Imam). For example, the imam rushes surahs an extent that he goes to Ruku before the Shi’ite has eveb started the surah after surah Fateha. In general =, in local Sunni congregational prayers, there is a tendency of rushing prayers as compared with strict Shi’ite rules for prayers.

A. In the above circumstances, you may discontinue going to that masque at the time of their Jamaat prayers. Please go there in after the people have gone away. If that to cleats difficulties, then stop praying in that mosque altogether; pray in your home.

Q. 50: IF A WIFE DOESN’T PRAY

My wife doesn’t want to perform daily prayers although she is a daughter of the Imam of a nearby masque. My impression is that she was not in the habit of performing prayers even before. In order to instill the fear of Allah in her, I translated the whole book of Day of Judgment for her but she wasn’t moved! I realized that whoever is not moved by that book of yours, must be having harder heart then rocks. I have therefore decided to leave it like that. But I must be sure of my responsibility on this matter; hence the following questions.

a) Am I going to be answerable to Allah for her negligence of five prayers?

b) Am I required to take any steps against her by the Shari’ah?

A. a) No. If you have tried your best but failed.

b) Put as much moral pressure on her as you can. But if she persists in her behavior, you are not to be blamed. However, make sure that the children are brought up as practicing Muslims.

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

If there is an Ithna-‘asheri who does not pray and also drinks alcohol, and I know about him. Now when he dies a prayer is held, how can I declear before God that I know nothing bad about him when I actually do know? Is it not that I will be telling lies before God?

A. The declaration, “We do not know about him except good mainly refers to the Imam and Faith of the deceased.

Even if it were purely related to his deeds, there should be no cause to worry. We know that Allah’s mercy has no limits; Allah is in fact pleased to find an excuse for showering his mercy on a deceased believer, my father (May Allah raise his rank in the paradise!) had narrated to me the following event: Once a most pious teacher of him was leading the funeral prayer of a person whose evil deeds were know to him. Reaching to the above-mentioned sentence, he hesitated for a moment, but eventually uttered the words. At night he saw in dream that someone was telling him: “Why were you reluctant in saying that you did not know any thing about him except good? Do you thing that Allah does not know a man’s true condition? The Creator surely knows even His creatures’ hidden secrets. But Allah is pleased when someone offers Him a reason to bestow His mercy on a believer. If forty believers say during the funeral prayer of a believer that they did not know about him any thing but good. Allah says to His angles: ‘So many of My creatures knew the deceased person’s wrong-doings. And yet they have covered it up. Therefore, I too should cover his Sins up with My mercy and forgive his wrong-doings.

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

1) In his Ruling 317 of minhajus-Saleheen, our present Marja’ says: “It is not lawful to bury Muslim in the graveyard of unbelievers or to bury an unbeliever in the graveyard of Muslim”. What is the Judgment of our Marja’ regarding a Muslim living in anon-Muslim country where there are no Muslim graveyards? Where should he be buried?

2) What is the Judgment of our Marja’ regarding a Muslim deceased in a non-Muslim country where there is nobody to carry out the obligatory bathing and then to offer the prayer of Janaza? Will the soul of the deceased have to suffer on account of that?

A. I had written you once that the Shari’ah recognizes the difference between Darul Islam and Drul Kufr, because not all the rules can be enforced in a place dominated by unbelievers. Therefore, a Muslim who dies in such a country will be buried in the place reserved by the town authorities for burial.

As for the second question, remember that “No bearer of burden shall bear the burden of another.” (Qur’an, ch 53, V. 38; ch. 35, V.18)

So in both cases, there will be no trouble for the dead Muslim at all. A man gets reward or punishment for what he has done; not for what others have done or not done to his dead body.

Q. 53: DOLLS KEPT IN ROOM

Can we keep statues or dolls in our homes, if we do not pray in that room?

A According to Ayatullah al-Khoui, it is allowed.

Q. 54: ZAKAT MONEY

Regarding Zakat money should I pay it so Shi’a brothers only or to any poor in the town?

A. It is only for Shi’a Itthna-asheri poor.

Q. 55: ABOUT SAHM-E-IMAM

Am I allowed by shari’ah to pay my khums Sahm-e-Imam (a.s.) to those Zakirs who come to Zanzibar for reciting majilis of Imam Hussain (a.s.) whether they be Sadat or not? Or should I pay to those Zakirs only who are Sadat?

A. khums Sahm-e-Imam must be handed over to the Mujtahid or his authorized agent. It is used by the Mujtahid for religious education and missionary work.

If you have any specific project of this type, for which you want to use the Sahm-e-Imam (a.s.), you will have to write to Ayatullaah al-Uzma al-Khoui (with full details) for his permission. It means you cannot give it to any one without the said permission.

Q. 56: PHILOSOPHY OF JIHAD

You have counted Jihad a branch of religious. How can you justify war as a desirable thing?

A. I am glad that you asked this question. Let us look at this matter in a dispassionate way.

Islam does not like to exterminate wrong-doers, it wants to remove the wrong. Evil deeds are like diseases. They need treatment and every doctor wants to cure the ailments with medicines as far as possible. But sometimes the ailment reaches a stage where no medicine can do any good. He feels that surgical operation is necessary if the life of the patient is to be saved. Then he decides, not happily but reluctantly, to amputee one or more limbs of the patient. It may cause hardest pain for the time being; but it is not torture, it is mercy.

Likewise, suppose that this humanity is a compact body; some of its parts become infected with spiritual disease and every medicine of sympathetic persuasion and rational pleading has failed. And there is a danger that their infection is causing harm to, and inflicting hardships upon, other parts; and the spiritual doctor, I mean the Prophet or Imam who is guided by Allah, is confident that now the surgical operation is essential to save other parts of mankind from trouble. Then, and only then, he will order a Holy-War is forbidden for the Shi;a Ithna-asheris during the period when our Imam is hidden from us. The Prophet himself never started any war unless it was thrust upon him by the enemies. A study of the map of Arabia will show the actual facts. When the Prophet took refuge in Medina, the Meccans became infuriated because they could satisfy their anger against him. So they made repeated attacks on him. The battle places of three important wars will tell the story. The first war ‘Badr’ was fought at Badr in the second year of Hijra. Badr is 80 miles from Madina and 170 miles from Mecca. Is there any doubt that the Meccans wer the aggressors? The second war named’ Uhud’ was fought next year at Uhud. Uhud is 3 miles from Medina and 247 miles from Mecca. Two years after Uhud, Medina was surrounded by Meccans and Jews for about one month. They had come 250 miles from Mecca to attack Medina. Is there anybody who can say that the Prophet should not have fought in self-defence? The first Ayat of Qur’an permitting the war, after 14 years of continual oppressions, speaks for itself. Qur’an says: “Permission to fight is given to those upon whom war has been thrust, because they are oppressed.”

Q. 57: WAS ISLAM SPREAD BY SWORD?

But we were told that Islam was spread by sword. Is it not correct?

A. Absolutely wrong. It is a propaganda started by enemies of Islam which has no basis at all. You have just seen that the Muslims had to fight in self-defence, the Holy Prophet of Islam did not start any war; and no war was fought “to spread Islam”, it was done to defend the Muslims. And all the wars were fought with minimum required force and always keeping the love of humanity in heart. A good proof may be found in the fact that in all the wars fought during the life of the Holy Prophet, the total loss of life (on both sides) was less than seven hundred.

Q. 58. PURPOSE OF IMAM HUSAYN’S MARTYRDOM

A Sunni scholar delivered a very eloquent lecture in Husein Day at our town. He said: “Hazrat Amir Mo’aawiyah (May Allah be pleased with him!) destroyed the Islamic system of government, by changing it from democratic to Khilafat to hereditary monarchy; and that was why Imam Husayn (a.s.) had to stand up against Yazid. Islam does not recognize monarchy. The Imam willingly endured unprecedented sufferings and sacrificed his all in order to protect the Islamic democratic system of leadership against herediatary monarchy.”

Any Comment?

A. Islam does not like to exterminate wrong-doers, it ~y'ants tp remove the wrong. Evil deeds are like diseases. They rleed treat- ment and every doctor wants to cure the ailments with medicines as far as possible. But sometimes the ailment reaches a stage where no medicine can do any good; he feels that surgical operation is necessary if the life of the patient is to be saved. Then he decides, not happily but reluctantly, to ampute one or more limbs of the patient. It may cause hardest pain for the time being; but it i~ not torture, it is mercy.

Likewise, suppose that this humanity is a compact body; some of its parts become infected with spiritual disease and every medicine of sympathetic persuasion and rational pleading has failed. And there is a danger that their infectior is causing harm to, and inflicting hardships upon, other parts; and the spiritual doctor, I mean the Prophet or Imam who is guided by Allah,is confident that now the surgical operation is essential to save other parts of mankind from trouble. Then, and only then, he will order a Holy-War; and then also it will be limited to that part which is most necessary to remove.

But even if you feel that there is necessity of a surgical operation you will never entrus~ this most dangerous task to an unauthorized person. It will be a very foolish and irresponsible action. You can never be satisfied that the operation is essential unless a qualified doctor tells you so. Therefore, according to Shi'a-lthna'ashari law, a war cannot be started unless specifically authorized by the Prophet or Imam himself, and that also to the limits prescribed by that Representative of Allah. After all, life is a creation of God and it should not be destroyed unless it has been authorized to do so by a Representative of God. Accordingly, the Holy-War is forbidden for the Shi'a Ithna-'asheris during the pe;-iod when our Imam is hidden from us. The Prophet himself never started any war unless it was thrust upon him by the enemies. A study of the map of Arabia will show the actual facts. When the Prophet took refuge in Medina, the Meccans became infuriated because they could not satisfy their anger against him. So they made repeated attacks on him. The battle places of three important wars will tell the story. The first war 'Badr' WqS fought at Badr in the second year of Hijra. Badr is 80 miles fron) Medina and 170 miles from Mecca. Is there any doubt that the Meccans were the aggressors? The second war named 'Uhud' was fought next year at Uhud. Uhud is 3 miles from Medina and 247 miles from Mecca. Two years after Uhud, Medina was surrounded by Meccans and Jews for about one month. They had come 250 miles from Mecca to attack Medina. Is there anybody who can say that the Prophet should not have fought in self-defence? The first Ayat of 'Our'an permitting the war, after 14 years of continual oppressions, speaks for itself. Our'an says: "Permission to fight is given to those upon whom war has been thrust, because they are oppressed."

Q. 57: WAS ISLAM SPREAD BY SWORD?

But we were told that Islam was spread by sword. Is it not correct?

A. Absolutely wrong. It is a propaganda started by enemies of Islam which has no basis at all. You have just seen that the Muslims had to fight in self-defence, the Holy Prophet of Islam did not start any war; and no war was faught "to spread Islam", it was done to defend the Muslims. And all the vIars were faught with minimum required force and always keeping the love of humanity in heart. A good proof may be found in the fact that in all the wars faught during the life of the Holy Prophet, the total loss of life (on both sides) was less than seven hundred.

Q. 58: PURPOSE OF IMAM HUSAYN'S MARTYRDOM

A Sunni scholar delivered a vety eloquent lecture in Husein' Day at our town. He said: "Hazrat AfJ1ir Mo'awiyah (May Allah be pleased with him!) destroyed the Islamic system of govern- ment, by changing it from democratic Khilafat to hereditary monarchy; and that was why Imam Husayn (a.s.) had to stand up against Yazid. Islam does not recognise monarchy. The Imam willingly endured unprecedented sufferings and sacrificed his all i[1 order to prutect the Islamic democratic system of leadership against hereditaty monarchy."

Any Comment?

A. Yes. A book may be written about these premises; but obviously a letter has its limitations. Yet a few points should be clarified here.

First:'1s monarchy or hereditary monarchy really not accept- able to Islam? What will they say about Talut whom Allah had appointed as the "King" of Israel? (Our'an, ch. 2, verses 246-248). The Kingdom was his to bestow on whomever he pleased. When Dawud killed Jalut (Goliath) in the battle, Tal~t appointed Dawud as his heir-designate. When Dawud died, Sulayman "inherited" the kingdom. (Our' an, ch. 27, verse 16).

So here you find hereditary monarchy with all its ramifications.

Second: No system of government is inherently good or bad. It is as good or bad as the person holding the power in his hands. The Prophet (s.a.w.a.) had all powers concentrated in his hands; in modern terminology he could be called a "dictator". But it was a "dictatorship" for which thousands of democracies could be sacrificed. It follows that no form of government provides a panacea for mankind's troubles unless it is headed by a sinless (Ma'sum)

ruler.

Third: What democracy they are talking about? Abu Bakr was chosen by a handful of people. No body had known that there was going to be any "election"; nor was the place, date, time, or method of election announced. Even the prospective candidates were neither aware of, nor present at, the so-called "election". 'Umar was appointed by Abu Bakr, and people were ordered to do ba;'at for the person whose name was inside a sealed cover. 'Uthman was chosen, supposedly by a committee of six, but in practice by one person. If all this was democratic, then what does the word, "undemocratic", mean?

f::9urth: Coming to our own side, we know that Imam Hassan (a.s.)'was appointed by Allah as the second Imam to succeed his father, 'All (a.s.), the first Imam. But forthose who believe in 'Ali (a.s.) as the fourth Caliph, there is a real problem here. If hereditary succession to caliph ate was wrong, then why do they count Imam Hassan (a.s.) as the fifth "Rightly guided caliph"?

Now let me explain, in simple words, why in recent times many Sunni thinkers have started offering this justification for the stand of Imam "Husayn (a.s.):-

,

In Karbala, there were two forces facing each other: Imam Husayn'(a.s.) and Valid. Forthe Shi'as, there was no problem. They believed ~hat the Imamate belonged to Husayn by divine appoint- n:~nt and 'anyone fighting him was wrong. But the majority of the Sunnis faced a dilemma. ValId was appointed by the preceding

Caliph, Mo'awiyah, just as .U~ar was by Abu Bakr. He was firmly holding the rein of pOlitical and military power in his hand; that was the same method by which Mo'awiyah is said to acquij£ the legal calipllate. Thus Yazid was a doubly-qualified Caliph, whilea11 the previous caliphs had only one qualification each, Logic demanded that Yazid should be accepted a legally-appointed caliph, and any body standing against him should be called a "rebel". In fact a great Sunni scholar, Oazi Abu Bakr Muhyiddin Ibn al-'Arabi (diE.1d in 543 A.H.)a frankly had said: "Husayn was not killed but with the sword of his grandfather (the Prophet) because Yazid's bai'at had already taken place and Husayn had rebelled against him."

But for the majority of the Sunnis, this was not a palatable idea. They knew that, according to the Our'an and prophetic traditions, Imam Husayn was son of the Prophet and his flower; he was purified by Allah and could not commit sin; his love and obedience was obligatory for Muslims; and he, together with his elder brother, was the chief of the youths of paradise. How could such a sinless chief of the paradise's youths be called a rebel?

This tug-of-war between the teachings of Our'an and hadith on one side, and the logic of their religious creed on the other, was fortunately resolved by the change of wind in the modern world when people started singing praise of demc:'cfacy. Then intelligent thinkers, like Maulana Abul A'ia Maududi, began saying that Amir Mo'awiya had tried to pervert and destroy the Islamic democracy, and that it was to protect that democracy that Imam Husayn (a.s.) had accepted martyrdom..

This propaganda has been going on for a very long time, and with such zeal and fervourthat even some Shi'a scholars have been hypnotized by it. It is really distressing to hear those Shi'a scholars parrot-like repeating this falacy without understanding its implica-

tions.

Q. 59: DEMONSTRATION AT MECCA

The obligatory pillars of Hajj are to be preserved. Allah says: 'Show us our place for the celebration of rites'. (Our'an 2:128).

(a)N,ot the well-known SufI of the same name who came later and died in 638 A.H.

To take Out processions during Hajj season to condemn Americallsrael/Monarchies etc., is not an essential part of a Hajj.

A. Well, the Our'an says, concerning the days of Hajj: "There is no blame on you in seeking bounty from your Lord." (Our'an, ch. 2, verse 198). The bounty is accepted by all to mean trade and business. Also, He says about the Hajj: "That they may witness advantages for them..." (22:28).

Now if business and personal advantageous deals are not against the sanctity of Hajj, how can we claim that matters affecting the welfare of the World Muslim Ummah cannot be discussed In the Hajj? Or that, identifying the enemies of Ummah is against the Ummah's interest?

Of course, it is debatable whether it was "essential" or not. But none can say that it is "disallowed" In Hajj:'

Q. 60: MORE ON DEMONSTRA TION A T MECCA

Mecca Shariff should be protected from such non-Hajj activi- ties because co-ordination therein is impossible vis-a-vis law and order situation: Read the following tradition:

Narrated Ibn Abbas... 'Abdur Rahman bin Auf...waswi~ 'Umar bin AI-Khattab during 'Umar's last Hajj... 'Abdu,:-Ra'hman said... '0 the Chief of Believersl... the season of Hajj gathers the riffraff and the rubble and it will be they who will gather around you when you stand to address the people. And I am afraid that you will get up and say something, and some people will spread your statement and may not say what you have actually said, and may not understand its meaning, and may interpret it incorrectly. So you should wait till you reach Madina, as it is the place of emigration and the place of Prophet's traditions, and there you can come in touch with the learned and noble people and tell them your ideas with co,1fidence and the learned people will understand your statement and put it in proper place". On that 'Umar said "By Allahl Allah willing, I will do this in the first speech I will deliver before the people in Medina" (Bukhari No. 817/G. 537/ch. 82Nol. 8).

,

A. The tradition concerns 'Urnar ibn aI-Khattab and 'Abdur Rahman ibn I AWf, both of whom were non-Ma'sum and their views are not binding oh us. Moreover, your quotation does not say or imply that giving lecture in Hajj was not permjssi~e. It only shows that 'Urnar was advised not to speak on a certain subject in that gathering, and yet it is clear that if touching on such subjects during Hajj were "forbkjden", 'Umar WOuld not have thought of speaking on them in Hail, in the first place. That he accepted Ibn 'Awf's advice, is beskies the point. It shows speaker's own discretion, not religious prohibion. Apart from that, beginning from the time of the Prophet (s.a.w.a.) uptill now Khutbas have been delivered in 'Arafat and/or Mina, during Hajj days, dealing with the matters concerning the Muslim Ummah. 'Umar himself used to deliver lectures in 'Arafat durring Haj. (Vide Kanzul 'Ummal,- vol. 5, p. 284, hadith No. 12902). Sri, why object if some people want~9 express their views on common matters of Ummah before Hajj?

Of course, as I have said above, you may argue that it was not "essential"; but none can say that it was against the sanctity of Hajj.

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

Must we promote our school of thought to the sunnis or should we abstain for the sake-of unity? If so, should the unity be a tight and close one, or only-supediclal?

A. There appears to be a common mis!Jncter.standing about the Iranian slogan oV'lslamic Unity" in ooth-Shi'a and Sunnits;ircles. There are three conceivable ways of unity among the Muslims. Two of them are:

1) Unity in belief,/tnat all Muslims should adopt a single set of beliefs, or

2) Unity in Masa'il (rullngs) of Shari'ah, that all Muslims should

follow a single set of rites of worship, as well as personal, social, financial and~ penal codes.

Obviously both the~e ~ods are impossible to adopt. Now only remains the thirdlwa>:pf'unity, and that is the unity in face of the enemies' of Islam. It' means that all Muslims sh-.Ould stand shoulder to shoulder to defe;nd Islamic values, Muslim land and the Muslim people. They shoul~forget their-sectarian differences In face of the Zionists, the Americans and the Communists. This is the Islamic unity advocated 9Y the Iranian leaders: 'it does not mean that we should hide our ~fs. It only implies that the sunnls and theShi'as should not oolclJle each other's beliefs aoo customs. But;

it does not mean that we should not propagate our Ideas and ideals among the Sunnls In a sober and academic manner.

Q. 62: SHI'A COLLECTIONS OF AHADITH !

Do you have books of tradtions like the Sunnis' 'Sihah Sitta?

A. If you mean books which we believe to contain only correct ahadlth, as the Sunnis do about their Sihah Sitts (six correct books), or at least about Sahih Bukhari and SahihMusllm, then the answer is 'NO'. We do not believe that any book written or compiled by a non-Ma'sum is completely free of errors.

But If you mean, important collections of the ahadith of the Prophet (s.a.w.a) and Ma'sumeen, then, yes, we hav~ scores of such collections, most important of which are the Four Early Books, and Three Later Books.

Four Early Books: CompUation of the words of the Prophet (s.a.w.a.) aoo the Imams (a.s.) had started from the very beginning, though unfor- tunately the early writings are lost.

imam Muhammad aI-Baqir (a.s.) (57 A.H.-114 AH/676 C.E.-733 C.E.) and Imam Ja'far as-Sadiq (a.s.) (83 A.H.-148 A.H./702 C.E.- 765 C.E.) the 5th and the 6th Imams, were able to spread their teachings far and wide. There were four thousand disciples gathered around the 6th Imam alone. Many disciples of these two and the succeeding Imams noted down whatever they heard from the Imams. Such collections were called usul (Roots; foundations). From those Usul, the Four Books were compiled.

Four Books:

1).AI-Kafi: By Abu Ja'far Muhammad ibn Ya'qubal-Kulayni, (died in 329 A.H./941 C.E.). As. mentioned above, there were thousands of Usul in hand when the Shorter Occultation (Ghaybat Sughra) of the 12th Imam began in 260 AH. There was no printing press in those days. The danger was imminent that those Usul would be lost for ever, as anyone having one or more usul was reluctant to lend it to others. Also there was need to anange those scattered ahadith subject-wise to facUitate th* The Shi'a Scholars asked al- Kulayni to fulfil this difficult task thus after twenty years of con- tinuous effort, al-Kafi was completed.

2). Man la yahdhurhul-faqih by Abu Ja'far Muhammad ibn Hasan ibn Babwayh, popularly known as Shaykh Saduq. He was born after du'a of the 12th Imam in about 306 A.H.-919 C.E. and died in 381 a.H./991 C.E. His memory and his zeal in collecting ahadith were unmatched. He travelled far and wide in search of dith. He has left a lot of collections of ahadith, but the above-men- ioned book occupies a special place in Shi'a hadith and !jurisprudence.

3) Tahdhibul Ahkam: By Abu Ja'fer Muhammad ibn ai-Hasan at- Tusi, popularly known as Shaykh Tusi. (Born 385 A.H./995 C.E. and died in 460/1067).

4). Al-lstibsar, by the same author. This too like Tahdhibul Ah.kam is a critical study of ahadith.

Except al-Kafi, all three books are confined to the ahadith concerred with fiqh (jurisprudence). It was a strange coincidence t!lat all the above muhadditheen (Traditionists) were named "Muhammad" and had the same patronymic "Abu Ja'far".

The Shi'as, unlike the Sunnis, do not call any of the above books. "Sahih". If a hadith is found in any of them, it does not necessarily mean that it is correct. Its acceptance or rejection depends on three tests: Conformity with the Our'an and the known facts and reliability of its narrators. !Il the same way, if a hadith is found in some other book and passes the test, it will be accepted.

THE THREE LATER BOOKS:

In later period, 3 other books of ahadith became very popular. Uniike the former four books, th.ese are not based on direct trans- mission; they are collections of ahadith gathered from various early books. These are:

1). Bihar-ul-anwar: By Muhammad Baqir Majlisi (popularly known as 'Allamah Majlisi). (Born 1037!1628; died 1110/1699). He realised that hundreds of books which were known to exist a few centuries earlier, had become extint. He feared that if the remaining books were not preserved they too would be lost. The four earlier books dealt mainly with fiqh; but there was a large number of ahadith on other subjects which was scattered throughout the Shi'a World. So he decided to collect those books and arrange their ahadith sUbjectwise. He collected the ~e treasure in twenty five volume -which now printed with typed letters has spread to one hundred and ten volumes.

.Allamah Majlisl wrote In his Muqaddamah (preface) that his immediate aim was to preserve those ahadith without looking at their degree of reliability; and If God gave him time he would later separate the authentic from unauthentic. Unfortunately he died when only sixteen volumes were finalized. The remaining volumes were completed from the collected material by his trusted disciple and helper, Mirza 'Abdullah Afindi.

2). AI-Wafi, by Muhammad ibn Murtaza, commonly known as Muhsin Faiz (born 1010/1599; died 1091/1690). This book combines the ahadith (subject-wise) of the earlier Four Books, with comments and notes about each hadith fixing the degree of its reliability.

3) Wasa'il-ush-Shi'a: By Muhammad ibn ai-Hasan al-Hurr (born 1033/1625, died 1104/1693). This book collects all ahadith on jurisprudence from the early Four Books as well as other sources.

It will be noted that these three authors too had the same name, Muhammad. They are called "Three Later Muhammads", as the authors of the earlier Four Books are jointly called, "Three Earlier Muhammads".

It has been. noted above that, unlike the early Four Books, these three books are not based on direct transmission. They are com- piled from early books. Their importance however lies in the fact that they are of immense help to scholars who can get in one pl~ce all relevant ahadith on a given subject, instead of hunting for them in scores of books.

Q. 63: TEST OF AUTHENTICITY OF HADITH

Then how do you fudge which tradition is trustworthy? A. Only that hadith is considered authentic whose meaning is

not against the Our'an and another mutawatir hadith, nor against reason or known facts; and whose narrator& are trustworthy.

Narrators' trustworthiness or otherwise is known from '1Im-ur- rijal. There are many books of Shi'a schol"irs on this subject right from the Rijal of al-Kashshi (end of the 4th century of hijrah) to the preserlt ritujtahid, as-Sayyid al-Khoul whose" Mu'lam-u-rija/-il- hadith (in 23 large volumes) i~ the most comprehensive of all.

Depending on narrators' degree of trustworthiness, the Shl'a have divided ahadith into four categories: Sahih (Correct), Hasan (Good), Muwaththaq (Reliable) and Dha'if (Weak).

Q. 64: ABOUT ABU HURAYRAH

A book prescribed for: Islamic studies in our country's seco- ndary schools praises Abu Hurayrah that he was a con- stant companion -01 the Prophet (s.a.w.a.) and had a sharp memory which enabled him to remember and transmit thousands and t~usands of prophetic traditions. I would like you to explain ~~ eality to me.

A. Abu Hurayrah had accepted Islam at the end of the 7th year of hijrah -after the conquest of Khayber which was on the 24th or 25th of Rajab of 7 A.H. The Prophet (s.a.w.a) died at the end of the 2nd or the beginning of the 3rd month of 11 A.H. Thus the total period Abu Hurairahcould be with the Prophet (s.a.w.a.) was about 31/2 years. Such a man should not be called as one who was constandy with the Prophet (s.a.w.a.).

In Mx:h a short period. he claimed to hear so manyahadith from the Prophet (s.a.w.a) which exceed by far all the ahadith narrated In the Sunnl books from the four Caliphs. Bib! Fatimah, all wives of the Prophet (s.a,w.a.) (including 'A'ishah) and Imam Hassan and Imam Husayn.

Traditionists have found that there are 5.374 traditions narratecl by Abu Hurayrah. Now look at the ahadith of some of the above- mentioned personalities recorded in Sunni books:

Abu Bakar 142 ahadith 'Umar 537 ,. 'Uthman 146 " 'Ali -5.00.-" 1,411

These four Caliphs had jointly spent a total of about 86 years

with the Prophet (s.a.w.a.). Now compare 1,411 ahadith In 86 years with 5,374 ahadith in 31/2 years!!

People in early days of lsiam knew that Abu Hurayrah was an inveterate liar. 'Ali (a.s.) called him, "the greatest liar"; 'Umarflogg~

him and forbade him transmission of hadith. It was during Mo'awiyah's reign..that Abu Hurayrah's "wonderful memory" came to the fore. Mo'awiyah established a department of propaganda in which stew' companions like Abu Hurayrah and some of the companions' disciples, like 'Urvah ibn az-Zubayr, were employed. They flooded the Islamic world with their "traditions" beli~ing the family members of the Prophet (s.a.w.a.) and extollt),g their enemies. In the process the holy name of the Prophet was be- smeared too. It is such "traditions" which seNe as the armoury for the enemies of Islam.

Q. 65: ON INTEREST

Can an individual take Riba in case of necessity? Or should he be firm and steadfast and abstain from the Riba?

-,

A. Any Cieal entailing riba is invalid. Details may be seen in the English translation of the Rulings of Ayatullah al-'Uzma al-Khoui; you may obtain a copy from the Islamic Seminary.

But in case of emergency you make take loan from a bank without intention of paying its interest. Later on when the bank demands extra payment (as interest) and there is no way of avoiding it, then you may pay it "to save your honour".

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

I have deposited some money in the National Bank of Com- merce. Now may I take its interest or not?

A. There is no harm in taking interest from the National Bank of Commerce, Tanzania.

Q. 67: WIFE WENT BACK TO CHRISTIANITY

(Many problems arose when the wife of a new Shi'a convert went back, to Christianity. The question~ mRV be understood from the answers copied here).

A. First of all, I musthumbly express my gratitud~ tv Allah Sub- hanahu wa Ta'ala that he made our books instrumental for your guidance. I welcome you whole-heartedly and most sincerely In the fold of thetr~ and original Islam. May Allah keep you steadfast on the right patti and guide others through you, Amen. Also J

congratulate you on your faithful obedienceoftne rules of Shari'ah. It was really very good of you to remove the musical instruments from your house.

RegardiRg.your problems, please note the following points:

1) It Is clear frotn the facts mentioned by you that your wife was not a Muslim. She hRd pretended to accept Islam just to please you; but In reality sh& believed in Christianity and longed to r8tl)m to the Church environment.

2) As soon as she returned to her previous Christian belief, your mamage with her became null ana 'VOi{il and three months later the dissolution of marriage was final.

However, as you cannot pinpoint the time when she had feft Islam (if she had ever accepted it!), I advise you to divorce her at once. It will save you many troubles and you will be able to claim the custody of your various properties. (Better consult a good lal yer on legal peints of this advice).

3) According to the Shi'a shari'ah, mother is entitled to the custody of her child till he reaches the age of seven years; thereafter the father gets the custody. But if any parent (father or mother) renounces Islam and' becomes Kafir, his/her right is forfeited. Therefore, your Christian wife l,as lost the right of custody because of her Kufr, and now you are the rightful guardian of your legitimate children. (This ruling is according to the Muslim Shari'ah. As for the law of the country, you should consult a good lal yer).

Q. 68: RIGHT OF A KAFIR MOTHER

You already know the dispute with my ex-wife whom I divorced for going back to Christianity.

Is she entitled to the rights of a parent from my children!

A. Read again the relevant chapter of my book, "Family Life of Islam", and you will find that she is not to be obeyed in matters of religion and Shari'ah; but even then the children should show her respect In other matters. However, she has no right at all concernc: ing their custody 800 bringing up.

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

I have my sister who, despite being a Muslin;J, married a Chfistian:

(a) Has she any "rights of Relatives" from me?

{'» if I succee4'to bring her back to Islam, will it be necessary for her to recite Sbahadanas a new convert t6 Is/a:m?

(c) if she comes back to Islam, will all her children become Mus/em automatically? Must they also recite Shahadah? Should she leave them with their Christian father?

A. (a) Yes; you should show her brotherly love in worldly affairs, but not in religioys matters.

(b) No. She is a Muslim, although at present she is 9ntangled in the capital sin of illegal sexual relations with a Kafir, whom she erroneously thinks is her husband. But if she repents and returns within the bounc;jary of shari'ah, there is no need to recite Shahadah again.

(c) If she returns to you, the minor children will be treated as Muslims, but they will have to recite Shahadah when they reach age of bulugh.

Q. 70: CAN A KAFIR INHERIT A MUSLIM?

If my sister and my half brother remained as they are now, without becoming Muslems, will they have the right of in- heritance on me if I die?

I have my half brother (by my mother) who is a Christian Has

he any right on me as my relative?

A. Kafir does not inherit a Muslim. Moreover, brother or sister is not entitled to inheritance if the deceased has left father, and/or mother, and/or a son and/or a daughter.