Alhassanain(p) Network for Heritage and Islamic Thought

YOUR QUESTIONS ANSWERED
Vol. VII

By

ALLAMAH SEYYID SAEED AKHTAR R1ZVI

Chief Missionary

Published by

BILAL MUSLIM MISSION OF TANZANIA

DARESSALAAM

Tanzania

www.alhassanain.org/english

TABLE OF CONTENTS

Q. 1 ON NATURE AND GOD: 5

Q. 2 CAN ALLAH MAKE HIMSELF VISIBLE? 6

Q. 3: INHERENT GOOD AND EVIL: 7

Q. 4: ISLAMIC VIEW ON PREDESTINATION: 8

Q. 5: WHY HINDUISTIC BELIEF? 9

Q. 6: THE LIGHT OF THE PROPHET: 10

Q. 7: WHICH SHARI'AH THE PROPHET FOLLOWED BEFORE BI'THAH? 11

Q. 8: DID THE PROPHET KNOW HOW TO READ & WRITE? 12

Q. 9: SOME ESPECIAL RULES FOR THE PROPHET: 14

Q. 10: TAFSIR OF QUR'AN 22:52: 15

Q. 11: ON TAFSIRS OF QUR'AN: 16

Q. 12: CONTRADICTION IN THE QUR'AN? 17

Q. 13: QUR'AN: PROTECTED FROM TAHRIF: 18

Q. 14: HAS ANY CONTEMPORARY PERSON MET THE IMAM (A.S.)? 19

Q. I5: WHY 'ALI'S NAME IS NOT MENTIONED IN QUR'AN? 20

Q. 16: SUNNl REFERENCES OF A HADITH: 21

Q. I7: IS IMAMATE SUPERIOR THAN PROPHETHOOD? 22

Q. 18: ONSHI'A TRADITION'S PRESERVATION: 25

Q. 19: DHULFIQAR & CALL FROM JIBRA'lL: 26

Q. 20: NAFS ZAKIYYAH AND AL-QAIM: 27

Q. 21: LAYLATUL-QADR AND IMAM-E-ZAMAN 28

Q. 22.- HOMES OF 313 SUPPORTERS OF IMAM MAHDI (A.S.): 29

Q. 23: ARE MAHDI AND 'ISA ONE & THE SAME: 30

Q. 24: WHY SUCH DETAILED MASA 'IL IN FIQH? 31

Q. 25: DIFFERENCE BETWEEN AN 'ALIM AND A MUJTAHID: 32

Q. 26: WHY DIFFERENCES BETWEEN MUJTAHIDS? 33

Q. 27: TAQLEED OF A LIVING MUJTAHID: 34

Q. 28: SOME INDIAN MUJTAHIDS: 35

Q. 29: WHY PARTICULAR SYSTEM OF SLAUGHTERING ANIMALS? 36

Q. 30: RIGHTS OF ANIMAL IN ISLAM: 37

Q. 31: HARAM MUSIC: 38

Q. 32: DEFINITION OF MUSIC: 39

Q. 33: WHY JIHAD IN A RELIGION OF PEACE? 40

Q. 34: WHY INTERNECINE STRIFES BETWEEN FOLLOWERS OF ISLAM? 41

Q. 35: HOW TO UNIFY VARIOUS SECTS? 42

Q. 36: HOW DID MUSLIMS COMPARTMENTALIZE ISLAM 43

Q. 37: WHAT IS THE PATH OF SPIRITUAL JOURNEY 44

Q. 38: SPIRITUAL DEVELOPMENT OF SOCIETY: 45

Q. 39: HOW TO COUNTER ANTI-ISLAMIC PROPAGANDA ? 46

Q. 40: CHARTER OF RIGHTS: 47

Q. 41: CONDITIONS FOR CUTTING A THIEF 48

Q. 42: CONDITIONS AND PUNISHMENT OF APOSTACY: 49

Q. 44: LEADERSHIP OF JAMA 'AT: 51

Q. 45: DONATION BY A NON-MUSLIM: 52

Q. 46: IS SHAVING BEARD HARAM? 53

Q. 47: IS PLAYING CARD LAWFUL? 54

Q. 48: IS SMOKING HARAM? 55

Q. 49: IS RECITAL OF SHAHADATAYN NECESSARY FOR ENTERING INTO SHI'lSM? 56

Q. 50: MINIMUM HIJAB: 57

Q. 51: MIXED GATHERING: 58

Q. 52: LOOKING AT FACE OF A GHAYR-MAHRAM MAYYIT: 59

Q. 53 : WHY DIFFERENT PUNISHMENT FOR WOMEN? 60

Q. 54: MUSLIM HUSBAND, CHRISTIAN WIFE: 61

Q. 55: MUT'AH WITH A CHRISTIAN WOMAN: 62

Q. 56: ARTIFICIAL INSEMINATION OF HUMAN BEINGS: 63

Q. 57: IS SURROGATE MOTHER ALLOWED IN ISLAM? 64

Q. 58: COUPLE'S FERTILIZED OVUM IMPLANTED IN A SURROGATE MOTHER 65

Q. 59: A NON-MUSLIM IN A MASJID/IMAMBARA 66

Q. 60: LADIES TO SUPERVISE CHILDREN'S PROCESSION: 67

Q. 61: WHY WE DO NOT WASH FEET IN WUDHU? 68

Q. 62: TAKING HELP IN WUDHU: 69

Q. 63: MENOPAUSE: 70

Q. 64: DID THE PROPHET RECITE SALAWAT IN TASHAHHUD 71

Q. 65: THE BASIS OF OUR PRAYER'S METHOD: 72

Q. 66: HOW TO STAND IN JAMA'AT PRAYER 73

Q. 67: 'AMAMAH & 'ABA IN PRAYERS: 74

Q. 68: Bl HAWILLAH... LOUDLY OR IN WHISPER? 75

Q. 69: CLAY OF KARBALA AND CURE OF ILLNESS: 76

Q. 70: FRIDAY PRAYERS: 77

Q. 71: SHI'A IMAM & MALIKI CONREGAT10N: 78

Q. 72: PRAYING FURADA WHEN JAMA'AT IS IN PROGRESS: 79

Q. 73: TWO ADHANS BEFORE FRIDAY PRAYER? 81

Q. 74: WHY DO WE KEEP OUR HANDS OPEN IN PRAYERS? 82

Q. 75: TARAWIH AND NAWAFIL OF RAMADAN: 83

Q. 76: FORBIDDEN MONTHS: 84

Q. 77: ON HUMAN BOMB: 85

Q. 78: EMANCIPATION OF UMMU-WALAD: 86

Q. 79: WHY KHUMUS SAHM-E-SADAT? 88

Q. 80: KHUMUS ON A PURCHASED GODOWN: 93

Q. 81: HOUSE BOUGHT BUT GIVEN ON RENT 94

Q. 82: ACCOUNTING OF KHUMUS: 95

Q. 83: GIFTING EXCESS MONEY TO AVOID KHUMUS: 96

Q. 84: NATIONALISED HOUSES : 97

Q. 85: NEED OF HOUSE AND OBLIGATION OF HAJJ: 98

Q. 86: 25th DHUL-QA'DAH: 99

Q. 87: WAS A’ISHAH MUSLIMAH BEFORE HER MARRIAGE? 100

Q. 88: WHERE AND WHEN DID 'A'lSHAH DIE? 101

Q. 89: ABOUT SALMAN AL-FARSI (R.A.): 102

Q. 90: STRENGTH OF YAZID'S ARMY IN KARBALA: 103

Q. 91: ENEMIES KILLED BY IMAM HUSAYN (A.S.): 104

Q. 92: HOW MANY WOUNDS ON IMAM'S BODY? 105

Q. 93: ABOUT CAPTIVES OF AHLUL-BAYT: 106

Q. 94: ADAM AND IBLIS: 107

Q. 95: IBLIS &. SATAN: 108

Q. 96: CAN A GREAT-GRANDCHILD INHERIT WITH A GRANDCHILD? 109

Q. 1 ON NATURE AND GOD:

What is the difference between nature and God? If we sow a seed then the tree of that particular seed grows. Then what did the God do in that case?Similarly, in the case of rain. We know the procedure of rain. Then what’s the work of God?

A: When you take a car (in perfect condition), put in petrol and switch the engine on, it starts running. Then what did the Ford or Nissan or Mitsubishicompany does in this case? You know the process how the said engine works,then what's the work of its manufacturer?

Q. 2 CAN ALLAH MAKE HIMSELF VISIBLE?

Allah was never seen and never will be seen. Also we know that Allah (s.w.t.) can do each and everything. Now can He make himself visible?

A: You must have done by now your Form IV, Insha-Allah.

I suppose one of your subjects was Mathematics. Now can you add 2 and 2 to make them into 5? No? Why not? Don’t you know how to add? You will say that “I can’t make 2+2 into 5, not because I do not know how to add, but because the numbers 2 + 2 are inherently incapable to give the result 5.” Your expertise of Mathematics does not extend to impossible ideas.

Likewise, when we say that Allah can do each and every thing, we are talking about the things which are possible - not the impossible ideas. And His being seen is simply impossible.

Q. 3: INHERENT GOOD AND EVIL:

The Asha'irahsay that nothing is good or bad in itself. Only -what Allah has ordered us to do is good and what He has forbidden is bad.My question, according to the Shi'ahs, what is the basis of our creed in questioning the clear commands of Allah? Please if you could clarify this for me and provide me some examples, if possible.

A: Far be it from us that we should question the commands of Allah.

What we say is that there is real merit or demerit in many courses of actions, and our nature or intellect may lead us to know that merit or demerit in many cases.Although it is not necessary that we should know that merit or demerit in all cases. For example, human nature makes us believe that justice is good and injustice bad; truth is good and falsehood is bad, and so on. And it is because of that inherent merit that Allah commands us to do a certain deeds, and because of that inherent demerit that He forbids us another work.

But the Ash'arites rejects the above statement. According to them no merit or demerit is inherent in any thing or action. All are equally blank. When God orders something it becames good; when He forbids, it becomes bad.

In short, we say: God has ordered us to do it, because it is good. Ash'arites say: It has become good because God has ordered it. They elaborate it in this way: “It would be perfectly O.K. if Allah were to send all prophets to the hell, and the Satan to the paradise. Of course it would be injustice, but there is no inherent evil in injustice, and if Allah commits injustice, it will become a meritorious act.”

Q. 4: ISLAMIC VIEW ON PREDESTINATION:

What in your opinion is the Islamic view or philosophy on an individual's destiny?

- Is there anything like destiny?

- If there is, then by doing right can this destiny be changed?

- Does this then not give no meaning to the word “Destiny”?

A: I am sending you by air mail a book of mine. Justice of God, which will make this topic clear.

Q. 5: WHY HINDUISTIC BELIEF?

The verse 19 of the ch.43 says:

And they make into females angels who themselves serve Allah. Did they witness their creation? Their evidence will be recorded, and they will be called to account!

This verse is similar to the Hindu religious belief that their devtas were served by apsaras. How does the Qur'an have a similar episode as per this verse?

A: The verse describes and refutes the polytheists' belief that the angels were females. What is your objection against thisrebuttal. Or are you perturbed by the phrase, “who themselves serve Allah”? If so, then the trouble is again with your translation. The correct translation is “who are the servants (or more correctly, slaves) of Allah”, just as human beings and jinns are the servants (or slaves) of Allah. So why worry?

Q. 6: THE LIGHT OF THE PROPHET:

What is the implication of the Prophet's (s.a.w.) tradition which states: The first thing God created was my 'Light', and I and Ali are created from one Light?

A: The tradition is accepted by the traditionalists of both sects - Shi'a and Sunni. The Prophet's Light adorned the 'Arsh of Allah. When Adam (a.s .) was created, that Light was put in his forehead. It continued its journey, generation after generation, through numerous Prophets and their successors, passing through the Prophets Ibrahim (a.s.) and Isma'il (a.s.), until it reached 'Abdu 'l-Muttalib. At that stage it was divided in two parts, one going to 'Abdullah and the other to Abu Talib. From 'Abdullah was born our Prophet (s.a.w.) and from Abu Talib was born 'Ali (a.s.).

The implication is clear: In the absence of the Prophet (s.a.w.) 'Ali (a.s.) fills his place and has all the authorities the Prophet (s.a.w.) had except the Prophethood and what is related to the Prophethood (like revelation concerning shari'ah).

Q. 7: WHICH SHARI'AH THE PROPHET FOLLOWED BEFORE BI'THAH?

What the Holy Prophet (p.b.u.h.) practised, before being given the Nubuwwah, by way of meditation or other Islamic practices? For example, did he fast during Ramadan, give alms etc.?

We believe that Islam is a progression from Judaism and Christianity. Was the Prophet (p.b.u.h.) obliged to follow their scriptures (undistorted. of course) until he received the divine revelation? Perhaps you could enlighten me on this.

A: The Prophet Ibrahim (a.s .) had two prophet sons; Isma'il and Ishaq. From Ishaq came Ya'qub (called Israel = Slave of God = 'Abdullah). There came hundreds of prophets among the children of Israel (Banu Israel) - At least 12 of them are mentioned by name the Qur'an, including Musa and 'Isa.

The simple shari'ah brought by Ibrahim (a.s .) was followed by both branches of his progeny, until the Prophet Musa (a.s.) was given the Torah, which remained in force for Israelis until the Prophet 'Isa (a.s.) made some minor changes in it. That amended shari’ah remained valid until the advent of Islam.

This concerned the Banu Israel. As for Banu Isma'il the same Ibrahimi shari'ah remained in force among them till the bi’thah of our beloved Prophet (s.a.w.a.). The progeny of Isma'il (a.s .) was never devoid of one or the other wasii (successor) of Isma’il either openly or in taqiyah. According to our accepted traditions,

'Abdu'l-Muttalib was a hujjat of Allah who was succeeded in that office by Abu Talib. Abu Talib delivered the divine trust to our Holy Prophet (s.a.w.a.).

Now you will understand that our Prophet (s.a.w.) was never expected or requited to follow any law or rule of the Judaism or the Christianity. Upto 40 years, i.e. before he was ordered to declare his prophethood, he faithfully followed the Ibrahimi shari'ah, which was extremely simple. On his own, he began yearly meditation (3 months continuously) which was initiated by 'Abdu '1-Muttalib and the fast of the month of Ramadan. This continued till he got the call to announce his prophetic mission.

Islam is NOT a progression of Judaism and Christianity - if the word, “progression” creates before your eyes the image of a branch sprouting from a trunk. The actuality is as follows:

Allah had been sending prophets and messengers with progressively developed systems of law, keeping in view the intellectual, moral and social developments of humanity at the relevant time. And in this way every subsequent shari'ah was a 'progression” of the preceding one. That's all.

Q. 8: DID THE PROPHET KNOW HOW TO READ & WRITE?

Did the Holy Prophet (s.a.w.a.) know how to read and write? Please provide a detailed answer from the Qur'an, hadith and history.

A: It is accepted by one and all that before the revelation of the Qur'an, the Holy Prophet (s.a.w.a.) could not write with his own hand nor could he read anything written by others. Allah had arranged it in this way, so that his adversaries could find no cause to doubt the truth of his claim. Allah says:

“And you did not recite any book before it (the Qur'an) nor did you transcribe one with your right hand: for then would have doubted those who utter falsehood.” (29:48).

This letter is not the place to give full explanation of this verse; but it should be kept in mind that it describes the condition of the Holy Prophet (s.a.w.a.) “before the Qur'an”, i.e. before declaration of the prophethood. In other words, he did not know reading and writing before the advent of his prophethood; and it was so, in order that the Meccans could not say that he had collected those truths from previous books, and the Jews and the Christians could not say that one of the epithets of the Last Prophet, given in their books, was 'ummi.which they interpreted as uneducated, illiterate.

The word “Ummi” has been used for the Holy Prophet, (s.a.w.) in verses 157 and 158 ofch.7 (al-A'raf.) v.157 begins with these words:

“Those who follow the Messenger, Prophet the, Ummi, whom they find written (in the books) with them, in the Torah and the Injil...”

The dictionary gives the following meanings for this word Ummi: “maternal, motherly, illiterate,uneducated .”

Tafsir Shubbar says: Ummi: The one belonging to Ummu-l-qura (Mecca); the one who does not read or write.

Mir Ahmad Ali says:

“The word 'Ummi' gives several meanings: one born of a mother, i.e., the unlettered; a citizen of Mecca which was called Ummul-Qura, i.e. the mother city.”

(Then after 3 pages, he says); “Ummi has generally been translated as one who does not know to read or write; but it actually means a person who remained as born of his mother and did not undergo any education or training from any mortal--- the usual result of it is illiteracy..... The prophets were Ummi in this sense, but they were taught by God through Divine agencies.”

You have been told above that the Holy Prophet (s.a.w.a).did not read or write before the announcement of his prophethood. But after the advent of revelation, he is mentioned in the Qur'an as:

“(The) Messenger from Allah reading out unto them the Purified Scriptures.” (98:2)

The simple fact is that the Holy Prophet (s.a.w.a.) was not taught by any human being, and from this point of view he was Ummi. But he was taught by Allah, until he became the City of knowledge.

The history has recorded an episode which clearly shows that he could read and write. It happened 19 years after receiving the first revelation...in the year 6 of hijrah at the time when the peace of Hudaybiyah was concluded and the Prophet (s.a.w.a.) began dictating the document of the peace:

The Messenger of Allah (s.a.w.) called 'Ali and said: Write:

Bismilahir Rahmanir Rahim. Suhayl (the Meccans' envoy) said: We do not know it; rather you write: Bismika Allahumma. So, he wrote it. Then the Prophet said: Write: This is what has been agreed upon between Muhammad the Messenger of Allah and Suhayl ibn 'Amr. Suhayl said: Had we recognised that you were the Messenger of Allah we would not have faught you; you should rather write your name with your father’s name. The Messenger of Allah said to 'Ali Erase (the word,) Messenger of Allah. He said: I won't erase it ever. Then the Messenger of Allah took the paper and erasing (the word) Messenger of Allah, wrote in its place, Muhammad ibn ‘Abdullah. And he said to Ali: At one time you too will have to face a similar situation.”(Ibn al-Athir al-Jazari, Tarikh al-Kamil vol.2 p. 77).

This event may be seen in the following books (among others):-

1. Jamaluddin Muhaddith, Rawzatui Ahbab. vol. 1, p.356

2. Mulla Mu'in, Ma'arijun Nubuwwat, vol.2, p. 191

3. Husain Diyarbakri, Tarikh al-Khamis vol.2, p.23

4. Muhammad ibn Khawand Shah, Rawzatus Safa, vol.2, p.366

5. Imam Nasa'i, al-Khasa'is p. 160.

Q. 9: SOME ESPECIAL RULES FOR THE PROPHET:

Is it correct that there were some rules which were applicable especially to the Holy Prophet (s.a.w.a.)? If yes, then what were those rules?

A: Yes, There were about fifteen especialities meant for the Holy

Prophet (s.a.w.a.) only. Some were on the subject of marriage, some about other responsibilities and a few were related to miracles of his physique.

As for his physique, while sleeping, it was his eyes that slept, but his heart remained awake; and he could see behind him as he looked in front.

As concerning marriage, he was allowed to marry in excess of four [and it was because he was sure to deal with all his wives with justice], if a woman gifted herself to him, that wording constituted marriage and he was not required to give any “mahr” to her; he was commanded by Allah to give all his wives a right to choose whether they wanted to remain with him or wished to separate from him; also he had been allowed upto a certain period to divorce a wife and marry another in his place; he was not allowed to marry a slave-girl (while Muslims have this choice); and no one was allowed to marry his widows.

As for other matters, he was obligated to brush his teeth before wudhu, to sacrifice an animal during hajj season and pray tahajjud and salat-ul-watr at night (These are sunnat for his ummah); and wajibu sadaqah was haram for him, as was winking towards someone, (These are not so for the Muslims); and he was allowed to keep fast continuously for two or more days without breaking the fast at night (while it is haram for his ummah).

Q. 10: TAFSIR OF QUR'AN 22:52:

Can you please enlighten us with the correct meaning of the verse 52 of ch.22 (Hajj) whichsays:

“Never didWe send a messenger or a prophet before thee, but, when he framed a desire, Satan threw some (vanity) into his desire: but Allah will cancel anything (vain) that Satan throws in.”

Aparently this is the verse on which the accursed Salman Rushdie based his book, The Satanic Verses.

A; I am sending to you my book, “The Qur'an and Hadith” (Revised and Enlarged edition). You are advised to study the whole book minutely; but before any thing else, read the Addenda: The Satanic Suggestion, (pp. 113-126) which deals particularly with this topic.

Q. 11: ON TAFSIRS OF QUR'AN:

What is the meaning of Tafseer of Qur'an? When did it originate? Is the Tafseer concerned only to the Shi'as? How many Tafseers had been written so far? Whether the difference between one Tafseer let's sayA and other B are same or different?

A: Tafsir does not mean translation. It means explanation of real meaning and connotation of a verse or verses. For example, take the verse, Bismillahir Rahmanir Rahim. Its translation is known to every body. But Tafsir tells us whatis the implication of “Bi” ; what does the divine name, Allah, signify, what is the difference between Rahman; and Rahim: and so on.

Tafsir originated with the Holy Prophet (s.a.w.a.) who explained the true significance of the verses whenever they were revealed. For example, when the verse was revealed which says:O you who believe! Obey Allah and obey the Messenger and those vested with authority from among you... (4:59) , the Prophet (s.a.w.a.) explained who “those vested with authority” were, giving in detail the names of the twelve Imams (a.s.).

Books on Tafsir are found in every sect, and in these fourteen centuries thousands of such books have been written by the Muslim scholars.

Q. 12: CONTRADICTION IN THE QUR'AN?

Why do the verses 2:253 and 2:285 contradict each other? The verse 2:253 says:

“These Messengers, We have made some of them to excel the others: among them are some to whom Allah spoke, and some of them He exalted by degrees of rank...”

And the verse 2:285 says:

“The Messenger believes in that has been revealed to him from hisLord, and (so do) the believers; they all believe in Allah and His angels and His books and His messengers; (they say,) we make no difference between any of His messengers...”

A: If you had taken a few minutes to ponder on the two verses before writing this question, you could have solved the problem yourself. The former verse described the messengers' varying degrees of rank before Allah, while the latter describes the responsibilities of the believers towards all of them. (It had been hinted in the reply to the Question 12 of Your Questions Answered, Vol.3 from which you have copied only half of the reply), the lines you have omitted say:

“Its meaning is that we have to believe in all the Messengers of Allah. We should not be like Jews who do not believe in Hadhrat 'Isa (a.s .) and Hadhrat Muhammad Mustafa (s.a.w.), nor like Christians who do not believe in Hadhrat Muhammad Mustafa (s.a.w.).”

Let us say, there are 50 teachers in a secondary school. Naturally their status differs from one to the other - one is the Principal; another. Vice-principal, a few are heads of their departments, and so on. Their scales of pay also differ according to their qualification, experience and rank. But all these matters are between the Board of Governors and the teachers. As far as the students are concerned, they have to pay respect to all the teachers, be he senior or junior, obey their orders and listen attentively to what they teach. Even with this obligation of respecting all of them without any difference, the students, likes every body else, know and understand that the Principal's rank is the highest, followed by that of the Vice- principal, and so on.

Q. 13: QUR'AN: PROTECTED FROM TAHRIF:

I am sending to you photocopy of 2 pages of a booklet distributed by the Wahhabis in Mombassa. It quotes some ahadith from Shi 'a books purporting to show that the Shi'ado not believe in the present Qur'an, because they think there is alteration and omission in it.

Now is it a fact that the present Qur'an is not complete according to our belief? Is it because the majority sect believes in its authenticity and we just follow in TAQIYA? If yes, then the present Qur'an in which we believe is a make believe?

Please shed some light on this issue, very close to my heart.

A: The idea of to tahrif of the Qur'an is humbug. The photocopy sent by you is probably from the same booklet which was sent to me many years ago. I had written its reply which was published under the title, Wahhabis' Fitna Exposed, from Dar-es-Salaam, New Jersey (U.S.A.) and Qum (Iran); and its Swahili translation, Fitina za Wahhabi zafichuliwa, was published in Dar- es-Salaam.

The Wahhabis' booklet is full of deception, tahrif and baseless claims; its author has exposed his ignorance on every page. I am sending to you the book, Wahhabis Fitna Exposed, which will remove all your worries. Also another booklet of mine: Qur'an. Its Protection fromAlteration, is also sent which is particularly on this subject.

Q. 14: HAS ANY CONTEMPORARY PERSON MET THE IMAM (A.S.)?

A question regarding the Imam (a.s .) was asked by my fellow Muslim brother. He enquired whether any person has met the Imam (a.s .) in this century. [As we have heard many Aalims of previous centuries of having met the Imam (a.s.).] If so, then who are those dignifiedpersonalities. And if possible, then please send their brief biography.

A: Yes. We know of many such personalities. There are some books even in Urdu giving some such events, which you should obtain and read. A letter is not a proper medium to write people's biographies.

Q. I5: WHY 'ALI'S NAME IS NOT MENTIONED IN QUR'AN?

The Holy Qur’an has talked about the past, the present and the future. Today in the world there are so many anti-Islamic movements and together with these movements there are conflicts between the Muslims themselves. The conflict between the two great sects of Islam (i.e. Shi'as Sunnis) is because Shi'asbelieve and know that Imam Ali (a.s.) is the first Khalifah and Sunnis believe otherwise. Now my question to you is that why didn't the Holy Qur’an CLEARLY mention this? It may have mentioned in other Ayats regarding the Ahlul Bait, but what I am asking is that why did it not mention them clearly so that there would not be such conflicts between these two sects. If the Qur’an can mention about the past prophets by giving their names why then not mention the Ahlul Bait clearly?

A: First of all, you should decide which word could have been used for announcing the Imamate and Khilafate of Ali (a.s .)'in the Qur'an. For the terms khalifa and 'Imam literally do not convey

the meaning of “heir apparent to the prophet”

Secondly, if the name, 'Ali would have been included in any verse, what was there to stop all the families of Arabia to name all their newly-born babies 'Ali?

A similar question was asked of Imam Ja'far Sadiq (a.s). The Imam once explained the verse4:59 , which says:

O you who believe! Obey Allah and obey the Messenger and those vested with authority from among you; then if you.quarrel about anything, refer it to Allah and the Messenger, if you believe in Allah and the last day; this is better and very good in the end (4:59).

Upon hearing this, someone asked the Imam: “People say, ‘Why did Allah not mention the names of ‘Ali and his family in His Book?

The Imam answered: “Tell them that there came the command of salat (prayer), but Allah did not mention whether three or four raka'at (units) to be performed) it was the Messenger of Allah who explained all the details. And (the command of) zakat was revealed, but Allah did not say that it is one in every forty dirham; it was the Messenger of Allah who explained it, and hajj (Pilgrimage to Mecca) was ordered but Allah did not say to perform tawaf (circumambulation of the Ka'bah) seven times - the Messenger of Allah explained it.. Likewise, the verse was revealed: Obey Allah, and obey the Messenger and those vested with authority from among you, and it was revealed about 'Ali and Hasan and Husayn (a.s.).” [And as in other cases, it was the Messenger of Allah who announced their names.]

Q. 16: SUNNl REFERENCES OF A HADITH:

I have a question which I would like to ask. In the book Day of Judgement on p. 88 there is a Hadith where the Prophet said to Imam Ali

“0 Ali on the Day of Judgement, shall sit I and you and Gabriel on the Sirat, and shall not pass over the Sirat except he who would have a 'release' (from Jahannam) based on your wilayat (love and obedience).

“This Hadith has been narrated by many Sunni scholars”.

Could you please tell me in which Hadith Books of thesunnis it appears and what category of Hadith it is e.g. Sahih, Hasan.Dhaif etc.

A: The hadith quoted in Day of Judgement is from Shi'a sources. As for the Sunni sources, the hadith is narrated by the following well-known muhaddithin (narrators of ahadith), fuqaha' (juris-

prudents ) and mufassirin (exegetes of the Qur'an) in their well-known books as described below:

1. Ibn Hajar al-Haytami al-Makki Ash-Shafi'i, (died 973 A.H./1565- 66 C.E.) in his book, As-Sawa'iqu 'l-muhriqah, (pp.78 & 97).

2. Imam Ad-Darqutni al-Baghdadi Ash-Shafi'i (d.385/995) in his As-Sunan.

3. Abu Bakr Al-Khwarazmi (d.383/993) in his al-Manaqib, (ch.19,p . 234 & 222) and in Maqtalu 'l-Husayn (vol.1, p.39).

4. Muhibbu’d-din At-Tabari Ash-Shafi'i (d.694/1295) in his Ar-Riyazu 'n-nazarah fi Faza’ili ‘l-'asharah (vol.2, pp. 173; 177 & 244)

5. Al-Hamwayni, Sadru’d-din Ibrahim ibn Muhammad (d.722/1322) in hisFara'idu 's -simtayn (vol.1, ch.54)

6. Al-Imam Al-Hakim an-Nishapuri ash-Safi'i (d. 403/1012-13) in Al-Arba‘ in .

7. Ibn-Al-Maghazili al-Jullabi (d.483/1090) in his Al-Manaqib.

8. Shaykhu '1-Islam Sulayman Al-Qunduzi al-Hanafi (d.1294/1877) in his Yanabi'u 'l-mawaddah (p.95).

9. Abu Bakr Al-Khatib Al-Baghdadi (d 463/1070) in [as Tarikh Baghdad,

10. Qazi Abu '1-Fazl 'Ayaz ibn 'Amr As-Sabti Al-Maliki (d.544/ 1149-50) in his Kitabu 'sh-Shifa'.

11. 'Abdullah Ash-Shabrawi (d.1172/1758-59) in his Al-Ithaf Hubbi'il-Ashraf, (p.l5); and 'Is'afu 'r-raghibin (p.l61).

Ms. Latiefa Benjamin should note that the above scholars' list contains muhaddithin of various Sunni sects (Shafi'i, Hanafi and Maliki) beginning from 383 A.H. to 1294 A.H. Such a widely accepted hadith does not need checking whether it is Sahih or Hasan or what. And in any case it is not our problem to look into its various chains of narrators (which end on the Companions, Abu Bakr, ibn 'Abbas, Ibn Mas'ud, Anas ibn Malik and 'Ali a.s). For us it is enough that so many famous Sunni muhaddithin have narrated it in their books.