Your Questions Answered (volume 3)

Q21: Total Number of Ahlul Bayt

What is the total number of Ahlut-Bait (a.s.) is it 5, 14 or more. Can we include Hazrat Ali Asghar (a.s.) and the sons of Hazrat Muslim also in Ahlul-Bait (a.s.)? Is there any limit to the number of Ahfuf-Bait (a.s.)?

A. So far as the language is concerned, there is no limit. All the descendants of Ali (a.s.) and Fatima (a.s.) or all Bani Hashim may be included in this word. But when it comes to the interpretation of the Ayat of "Purity" (Ayat-e-Tatheer), Ahadith have clearly shown that it does not include anybody except the Holy Prophet (s.a.w.), Bibi Fatimah (a.s.) and 12 Imams (a.s.).

Q22: DISTINCTION OF 'PANJATAN'

What are the additional distinctions of Panjatan (a.s.) over the rest of the nine innocent Imams? According to the "Event of the Blanket" (Hadise Kisa) is it only Panjatan who are Ahlul-Bait?

A. Ahlul-Bait means Bibi Fatimah and 12 Imams (a.s.). The "Panjatan" have more "Fadhilat" than the rest, because the Prophet (s.a.w.) is the supreme most of all creatures of Allah, and Hazrat Ali (a.s.) is his "Nafs", which means 'like him in almost all things (with exception of prophethood and the specialities of the prophethood)'.

Bibi Fatimah (a.s.) has a position below her father and husband but above all other Imams. And these 5 Holy personalities were directly included in the Ayats of "Tat-heer," "Mubahila-" and "Mawadaat".

And Hazrat Ali, Imam Hasan, Imam Husain and 12th Imam (Peace be on them all) have "Fadhilat" over remaining 8 Imams. But it is not good for us to ponder too much on these matters. For us, all have equal authority; and if among themselves one is superior to the other, it has nothing to do with our own duties towards them.

Q23: WHO IS "IMAM-E-MUBEEN"?

(a) Please let me know the exact meaning of the Arabic word 'IMAM' and 'IMAM-I- MUBIN' These words are contained twelve times in Holy Qur'an.

(b) What is the meaning and commentaries of the word "YASIN' according to our Shia belief?

(c) It looks many authors of Shia community claim that 12th verse of Sura Yasin (36:12) was revealed in favour of Hadhrat Ali bin Abi Talib. Will you, please, let me know at least three references of Sunni Muslims and Shia Muslims respectively, who have admitted that Hadhrat Ali was "Imam-i-Mubin".

(d) It sounds apparently that Sunnis either correctly or incorrectly have translated the word "Imam-i-Mubin" (Qur'an, 36:12) as '"Aamal Nama" and "Lauh-i-Muhfuz" on the strength of the following:-

i. The Sunnis are lacking the basic concept of Imamat;

ii. They are trying to conceal the excellence of Hazrat Ali by not interpreting the real meaning of "Imam-i-Mubin";

iii. Their Mufassirin (Commentators) have followed the policy of partiality, looking at only one side of Islam.

But, Sir, you must have noticed that none of these three points were held by Christians and Jews scholars in their translations of Holy Qur'an, and that Europeans have translated it utterly on the ground of neutrality and impartiality.

Why they too have translated the word "Imam-i-Mubin" as ""Open Book", ""Plain Register". ""Clear Record or Writing"? Are their translation works not correct? If incorrect, please supply your comprehensive comments in this regard.

(e) Suppose, the word "Imam-i-Mubin" means "Open Book", "Plain Register" and we may just hold it incorrect. Now please describe why Shia commentators themselves have wrongly translated the word "Imam-i-Mubin" of 79th verse of Sura Hijr (15:791) Why it is so? Here Shia authors and commentators translated it as ""Plain highway" or '"Open roadway".

A. Before I write anything let me point out that the Christian and Jewish scholars have not translated the Qur'an "utterly on the ground of neutrality and impartiality", as you have suggested.

First of all, their translations and commentaries are based on Sunni Books of "Tafseer" and "Hadith". Shia books were not available to them; and, moreover, as the motive of the orientalists' translations was not a "search for truth" but to give some ammunition in the hands of the missionaries (many translators were themselves missionaries),

they naturally looked into the books of the Sunnis who form the majority of Islamic community and amongst whom the missionaries were expected to preach Christianity in almost all Islamic place (except Iran and a part of Iraq).Therefore, they followed Sunni ideas.

And it was because of this background that almost all of them dismissed Shia sect as a non-entity, a supposedly heretical group of Islam, which, according to them, came into being because of political differences and had no religious standing.

So these are your neutral and impartial translators!

The-word "Imam" means "Leader" or "Guide". And it is used for various meanings: Successor of the Prophet; Religious Guide, and hence the Prophet; Divine book; One who leads in prayer.

All the above meanings are based on the basic concept of "Guidance" and "Leadership" Also, it is used for the "Path" (because it leads from one point to another). In the Qur'an it has also been used for the "Books of deeds" in which our actions are recorded.

Now see the examples:

(1) Qur'an, 2:124 - Here Imam has been used for "Leader" (in the sense of "prophet") (2) Qur'an, 25:74; 21:73; 32:24 - It is used for Leader, meaning "Religious Guides". (3) Qur'an: 9:12 and 28:4 - Here also it is used for Leaders' who lead people to Hell (or should we say, "Who mislead"). (4) Qur'an: 17:71 - mentions of "Imam" in the meaning of "Leader" and, of course, good and evil, both types. (5) In 15:79, this word has been used for "way" or "path". "Imam-e-Mubin" in this ayat cannot be translated in any other way.

Now before explaining the meanings of "Imamin Mubin" (in 36:11) let me explain one thing: According to numerous 'Ahadith' of the Holy Prophet and Imams, "The Qur'an has been revealed...... and for each of its Ayats there an 'appearance' (apparent meaning) and a 'hidden' meaning....." (This Hadith has been narrated by the Sunnis from the Holy Prophet s.a.w).

According to Shia faith, both types of meanings have to be believed, as both are from Allah; and both meanings are complementary to each other.

In this ayat of Sura "Yasin", the apparent meaning is the "Book of Deeds", which has been described in various ways by various translators.

And its "inner" meaning may be known from the tradition of the Holy Prophet, narrated by the famous Sunni Mufassir, and Muhaddith, Imam Jalaluddin Suyuti in his Tafseer "Ad- Durrul Manthur (Vol. V, Page 261, Egypt edition):-

"Abd bin Hamid, Ibn Jarir and Ibn Abi Hatim have narrated from Quatadah that this ayat means that "everything is preserved in a "Leader" (The Arabic word implies a human being.)

And our 5th Imam (a.s.) has said that the Holy Prophet (s.a.w.) explaining this ayat before Hadhrat Abu Bakr and Umar said-(in a long Hadith) turning towards All bin Abi Talib: "Verily, this is that 9Imam Mubin) in whom Allah has contained the knowledge of everything."

I hope this explanation will satisfy you that neither the "outer" meaning given by our Sunni brethren is wrong, nor is the "inner" meaning described by our 5th Imam (as.) on the authority of the Holy Prophet (s.a.w.).

But I have not seen this "inner" meaning mentioned clearly in Sunni books; therefore, you cannot blame them if they do not accept it.

"Ya-Sin" is one of the titles of the Holy Prophet (s.aw) This short letter is not a place to give more details; but you may rest assured that there is no difference between the Sunnis and Shias in this matter

Q24: INCOME OF 14 MASUMEEN

What was the source of income of our 14 Masumeen (a.s)? A.Usually trade and agriculture.

Q25: RELIABILITY OF DUA

I am perplexed with a problem that I don't know what I shall do. I recite the Du'as in the Ithna-asheri Mosque, and it is one of the Duas which is usually recited is For so long I have been reciting this Dua without any doubt: but recently a certain old man told me that it is 'SHIRK' to recite this Dua. He showed me verses from the Holy Qur'an proving his claim.

For certain period I ceased to recite this dua. Then my father insisted that I should continue to recite it. When that man heard me reciting this dua again, he asked me why I had resumed it and I replied him that my father told me to continue reciting it. Then that man quoted this verse from the Holy Qur'an and said that in this case I should not follow my father-

"'AND IF THEY (THE PARENTS) CONTEND WITH THEE THAT THOU SHOULD ASSOCIATE WITH ME (ALLAH) WHAT THEE HAST NO KNOWLEDGE OF (THEN THOU) OBEY THEM NOT………..''(Ch 31,verse 15)

Now whom should I follow, my father or that man? To support his claim that man said that there is not any tradition from the Aimma (a.s) which says that we can ask them besides Allah A. Shirk, in short, is of two kinds: (1) Shirk in belief, and (2) Shirk in actions. Shirk in belief means believing that there is more than one God.

We know that your belief is free from that type of Shirk. Shirk in action: One example, in Islamic Sheriat, of this type of Shirk is doing Sajda to other than Allah. But this entirely depends upon the order of Allah, and here we can not use our own judgment. For example, let us look at the above-mentioned example:-

Allah ordered the angels to do Sajdah before Adam (as); and when Satan disobeyed, he was not honoured as true "Muwahhid" (monotheist), but was branded as a "Mal'un", because he disobeyed Allah.

Likewise, Hadhrat Yakub (a,s.) and his eleven sons did Sajdah to Hadhrat Yusuf (as); and they were not called "Mushrik".

But the same thing which was allowed for angels and Hadhrat Yakub (a.s.) is now absolutely forbidden in Islam, and if one does it now, he will be called a "Mushrik". So, the Shirk in action can not be comprehended or adjudged by us. It rests on the order of Allah.

Another example: There were hundreds of idols in Kaaba; and the Arabs worshipped them and kissed them and what not. And also in the walls of the same Kaaba was the "Black Stone", also honoured and kissed by the Arabs.

The Holy Prophet destroyed all the idols; but did nothing against "the Black Stone": rather, he made it an object of reverence and kissed it. Now, the Christian writers allege that the Black Stone is a legacy of paganistic rites. But we know that kissing it and respecting it is not Shirk because it is done by the order of the Holy Prophet. Non-Muslims may not understand the difference between kissing an idol and kissing the Black Stone; but for the Muslims the difference is clear.

The trouble is that many people rely upon their own judgment in deciding whether a certain action is Shirk or not. The result is that Sunnis, for example, think that doing Sajdah on a "Muhr" is Shirk; making Taazia is Shirk; kissing the Zarih of the Holy Prophet in Madina is Shirk.

They do not understand that so far as our actions are concerned, they have to be governed by the commands of Allah, the Holy Prophet (saw.) and Masumeen (a.s.) After this short explanation, let me tell you that this Duahas been recorded by Sheikh Mufeed (a.r), through his chain of narrators from Hadhrat Seheb-ul-Asr (a.s.). Sheikh Mufeed died in 423 AH.

Then Sheikh Tabrasi (who wrote Tafseer Majmaul-Bayan and died in 548 A.H.) narrated another incident concerning the same Dua. The incident is as follows:-

Abdul Hasan Muhammad bin Ahmad bin Abil-Laith (who was a well-known pious man) was in danger of his life and had fled to the graves of our 7th and 9th Imams (a.s.) and hidden there.

Then Hadhrat Saheb-ul-Asr came to him and taught him this Du'a and by reciting it, he was spared his life and the danger passed away. When the Imam (a.s.) was teaching him this Du'a, and came to the wordshe pointed to his own chest.

The Dua printed in 'Mafatihul Jinan' (on page 115-116) is narrated from Sheikh Kaf'ami (who died in 895 A.H.). There are a few differences in the 3 narrations, but they are immaterial.

I remember some one had written to me from Zanzibar that this Du'a is narrated by an "unknown" person. In view of above-mentioned details it is obvious that the narrator was "unknown" to only those "who do not know".

It is not correct to say that there is no tradition to show that we can ask from Masumeen (a.s.). There are some traditions, one of which quoted here from Bihar-ul-Anwar:-

Imam Jafer Sadiq (as.) told his companion, Mufazzal bin Umar: "If you have any "Hajat" (need) towards Allah and are unable to fulfil it then pray 2 Rak'at Namaz; after Namaz say Takbir 3 times; then recite Tasbih of E Fatima (a.s.), then go into sajda and say 100 times (O My Lady, O Fatima, Help me);

then put your right cheek on earth and say likewise (100 times), then go into Sajdah and say likewise 110 times; then mention your need, and Allah will fulfil it." He is the same Mufazzal who had written the book of from dictation of the same imam (a.s).

If seeking any help from anyone other than Allah is Shirk, then no prophet and no Imam could be called Muwahhid. There are scores examples even in the Qur'an where prophets sought others' help. Hadhrat Isa (a.s) said ?? ??? ?????? ?? (Who are my helpers in the cause of Allah?)

The Holy Prophet (s.a.w.) sought help of the Muslims of Madina and they are called (Helpers) in the Qur'an.

Also, we know that Imam Husain (a.s.) several times asked the army of Yazid to help him (Istighathah). Was it, God forbid, bad to seek the help of those unbelievers?

Our Imams (a.s.) had to contend with various types of "Fitnah' in their days. There were some persons who thought that the Imams were Khalique and Razique; others said that they were the "Rabb' (god). While refuting such falsehoods, our Imams (a.s.) had to emphasize their total dependence on Allah in all matters.

On the other hand, there were a great many people who did not know how high was the position of Muhammad and Aal-e-Muhammad (a.s) before Allah. When talking to such persons, (if the circumstances allow and there was no danger to them from such statements) the Imams (a.s) described their exalted position.

For example. Sheikh Karajiki (died 449 A.H.) has narrated that once Imam Abu Hanifah (founder of the Hanafi school of law) took his food with Imam Jafar Sadiq (a.s.); at the end of the meal, Imam Jafar Sadiq (a.s) said:

"All thanks are due to Allah, the Lord of the universe; O Allah! it is from Thee and from Thy Rasul".

Abu Hanifa said: "O Abu Abdillah! you ascribed a partner to Allah? Imam Jafar Sadiq (a.s.) said: Woe to thee! Verily Allah says in His Book:

(And they did not become (your) enemy, but just because Allah and His Apostle had made them rich from His bounty). (Qur'an, 9:74) And He says in another Place.

(If only they had been content with what Allah and His Apostle gave them, and had said, 'Sufficient unto us is Allah; Allah and His Messenger will soon give us of His bounty").(Qur'an, 9:59)

Abu Hanifah said: "By Allah, it is as though I had never before read or heard these two Ayats from the Book of Allah."

Imam (a.s.) said: "No; surely you had read them and heard them. But Allah has revealed about you and your like and He said:

(or are their hearts locked up by them?) (Quran, 47:24) And also He has said:

By no means! But on their hearts is the stain of (ill) which they do. (Qur'an. 83:14) Your 'old man' should not try to refute this Hadith by saying that this episode, perhaps, is not authentic; because, even if we totally reject this episode, there is no way to reject the argument given in this Hadith because that argument is based upon Qur'an and Qur'an cannot be rejected.

Q26. OUR IMAMS WERE ARABS. WHY NOT ARE WE ARABS?

One Shia brother asked me. "Our Imams were Arabs. Why are we not Arabs?" A. Well, Arab means a resident of Arabia, or one whose mother language is Arabic. Our Imams were Arabs because they lived in Arabia.

How can a man living in Africa or India become Arab? The Prophet (s.a.w.) was an Arab; but he was sent for the whole mankind. He declared, "I have been sent to all: red, black and yellow." And surely among his followers are people of every race and every country. Does your friend mean that the whole mankind should be squeezed into Arabia, to make them Arabs? You should remember what Allah has said in the Qur'an:

"O people. We have created you of a male and female; and we have distributed you into groups and tribes so that you might know one another; verily the most honoured of you before Allah is the one who is the most pious of you." (Qur'an, 49:13).

And the Holy Prophet of Islam has said: "There is no superiority for a Quraishite over a non-Quraishite, nor for an Arab over a non-Arab. All of you are from Adam and Adam was from dust"

So, the Prophet and Imams (peace be on them all) had come to make us most pious and most God-fearing; they had not come to make us Arab. Our colour, origin or country was not their concern at all; they were interested in making us good believer and good Muslim.

Q27. WHY SHOULD JESUS FOLLOW MAM MAHDI?

Why should a great Prophet, Jesus,follow an Imam, Hazrat Mahdi (a.s.), at the time of their re-appearance?

A. Our twelve Imams are higher and greater than all previous prophets except Hadhrat Muhammad Mustafa (s.a.w.) whose successors they are. As to why, please, read my book "Muhammad is the Last Prophet".

Q 28: WHO ARE GOG AND MAGOG?

Gog and Magog are two terms descriptively used in reference to two nations of people they are mentioned in Christian Scriptures (the Revelation of St. John - King James Version of the Bible).

Now, who are the Gog and Magog people? Realize that I understand that Zul-Qarnain is considered to be Alexander the Great; however Sura is dealing with the future tense and it is that I am concerned with. Any assistance you may render in helping me will be most deeply appreciated by me.......also…..Said the Prophet.

"How excellent a gift and how admirable a present is a word of wisdom which you hear and inwardly digest and then carry it and teach it to a brother Muslim; verity it is equivalent to a year's worship".

Said the Prophet. "In truth Allah and His angels as well as the heavens and earth, even the ant in it's hill and the whale in the sea, will bless the man who teaches his fellow man." A. I have sent you a book "Day of Judgment" in which this topic has Seen discussed briefly. Please, study that book and you will find that many of your queries are answered therein.

As for these questions, read the following: -

  1. Zul-Qarnain was a man of Allah; Alexander was a pagan. The two cannot be the same.

  2. Appearance of Dajjal is closely connected with re-appearance of Imam Mahdi and Hazrat Isa (Peace be on both); and their appearance is the precursor of the Day of Judgment. Allah Taala says no one can know when the Day of Judgment is to come. Therefore, naturally, no one can know when Im

  3. am Mahdi and Hazrat-lsa will re-appear.

Therefore, we have no choice but to reject all the forecasts (whether they are in the Bible or in Muslims' writings) which say that Dajjal will appear in this or that time.

Q 29: MUJTAHIDS SOON AFTER GHAIBAT

Who was the 1st Mujtahid after our 12th Imam (a.s.) disappeared and how many Mujtahids succeeded him. How many followers of the living Imam (a.s.) are there in the world today? Could you give me the possible figures for each country?

A. Between 260 A.H. and 329 A.H., there were 4 Deputies of the Imam (a.s.) especially appointed by him (one after another) to act as a link between the Imam (a.s.) and his followers.

At the end of that period. Imam (a.s.) informed his last Deputy that after the death of that Deputy no one will be appointed in his place, and the Shias were to follow the guidance of those scholars who knew the Ahadith of Ahlul-Bait (a.s.) (and who had certain virtues and qualifications). It is not possible to give here all the names.

The number of the Shias in all countries is not known. As a rough estimate, there are 70 million Shias in the world, most of them in Iran, Iraq, Pakistan, India and Middle East.

Q.30: CHANGING THE TAQLEED

If one had made his mind to follow one Mujtahid; eventually he changes his mind to follow another. Is it necessary to ask permission from the previous Mujtahid?

A. It is not allowed to change from one Mujtahid to another unless the second Mujtahid is 'more learned' than the one whose Taqleed you are doing at present. And in such cases there is no need ask permission from anyone.