Your Questions Answered (volume 4)
Q 30: Tafsir of First 4 Ayatt of An-najim
"By the star when it goes down, Erred not your Companion (i.e., Muhammad) nor was he led astray: and he speaks not of (his own) inclination it is naught but a revelation which is revealed" (Sura An-Najm. verses 1-4) Are these verses concerning Prophet Muhammad (s.a.w.) or Hadrat 'Ali (as.)?
A. These 'ayat refer to our Holy Prophet (saw), and the clear proof of his infallibility. The commentators of Qur'an (Shi'a and Sunni alike) have narrated two traditions concerning these 'ayat. In short they are as follows ?
The houses of the emigrants from Mecca were built round the Mosque at Madina with the doors of the houses opening in to the Mosque. When, with the spread of Islam, the numbers believers increased, the Holy Prophet received command to have all the doors, opening into the Mosque closed, save that of 'Ali. When the revelation was announced, the first one who was prepared to carry the divine order was 'Ali, but the Holy Prophet said "O 'Ali the order does not apply to thee, for thou art of me and I am of thee."
Some people remarked that the Holy Prophet had in his love for 'Ali lost his sanity and had gone astray. Then the 'ayat were revealed. Ibn ' Abbas says that once we offered our 'isha pray with the Holy Prophet who after concluding the prayer turned and said "At dawn a star will descend from heaven whosever's house it inclines he shall be my heir,my Khalifa and the Imam", (i.e., the Divinely Commissioned: Guide).
Every one sat waiting for the star, and 'Abbas, the uncle of the holy prophet, coveted more than anyone, for the star, but the descent of thestarfromheavenwastowardsAli'shouse.
The Holy Prophet told 'Ali "O 'Ali! By the One Who has sent me as His Apostle, I say that thou hast been assigned by god to be my Heir, my Khalifa and Imam." (MS). The hypocrites who did not like it said that the Holy Prophet, in his Iove for 'Ali had lost his sanity or gone astray. On this occasion verse was revealed. Another hadith is as follows: - ?
Q31: SURA 'ASR
I believe that Sura 'Asr is connected with Imam Husain (as). Is it correct? A. It is not specifically about Imam Husain (as). Of course, he and his companions and family members were perfect example of "those who believe, and do good deeds, and exhort each other to truth and exhort each other to patience".
Q 32: MEANING OF What is the interpretation of "Kaf, Ha, Ya, Ain, Sad"?
A. Such 'ayat are called "Muqatt'at" (Separated letters), because they are recited one by one. Their meaning is known only to Allah, His Prophet and the 12 Imams. If anybody tries to interpret them according to his own notion he commits a great sin. So far as the above- mentioned "Muqaita'at" are concerned, there are two interpretations which have been narrated from our Imams:-
Each of the 5 letters stands for a divine attribute. "Kaf" - Stands for "kafi" (Charitable Giver or Self-Sufficient); "Ha" - stands for "Hadi" (Guide); "Ya" - stands for "Yad" (Hand, i.e.; Powerful); "'Ain" -stands for "Alim" (the All-Knowing); "Sad" - stands for "Sadiq" (The True One).
According to another tradition Allah ordered Gabriel to teach Nabi Zakariya the sacred names of the Holy Prophet and his immediate Ahlul-Bait. When Gabriel mentioned the first 4 names (Muhammad, 'Ali, Fatimah, Hasan) Zakariya felt great joy. But with the mention of the name of Husain, he was filled with grief and sorrow. When he asked Gabriel about this strange phenomenon, the latter acquainted him with the heart-rending tragedy of Karbala. According to that Hadith, these 5 letter- symbols were used to convey to Zakariya the sad tidings of Karbala:-
"Kaf" - stands for "Karbala";
"Ha" - is for "Halakat" (Anihilation of the Holy Family);
"Ya" - stands for "Yazid";
"Ain" - stands for "'A tash" (Thirst) of Imam Husain and his companions;
"Sad" - denotes their "Sabr" (patience).
Q. 33. PEARL AND CORAL
I am asking about Sura Rahman, verse 19. Does this verse refer to Imam Hasan and Imam Husain (a.s.)?
A: The 'ayat are as follows:-
"He has let loose two seas that they flow together meeting each other; between them is a barrier so that they encroach not. Which then of the bounties of your Lord will you two belie?
"Come forth out of the two (seas) pearl and coral. Which then of the bounties of your Lord will you two belie?" (Ar-Rahman, 'Ayat19-23)
According to the tradition of the Holy Prophet "The meeting of the two seas indicates the matrimonial union between Ali and Fatimah, and the "Barzakh", i.e., the barrier between the two seas is the Holy Prophet (so that they do not encroach upon the rights of each other), and the Pearl and Coral which come out of the two seas are Hasan and Husain." This tradition has been narrated by Ibn 'Abbas and Anas bin Malik and is quoted in the Sunni Tafsir, Ad-Durrul-Manthur.
Q34: MEANING OF AN AYA
Surah Baqarah V. 18: "Deaf, dumb and blind, so they will not turn back " The word "La Yarji'un" (will not turn back) confuses me. Does this word mean that once they die they will not be raised from their graves on the day of Qiyamah? If so, then how they will be rewarded for their good and bad deeds?
A. It means 'hence they will return not from their darkness'.
Q35.HOW THE NIGHT PASSES INTO DAY?
Sura 'Al 'Imran, verse 27: "Thou makest the night to pass into the day and………" What is the actual meaning of this verse?
A. It refers to variations in the duration of nights and days in various seasons. It means "Thou causest the night to enter into day (so that the night become longer and the day shorter), and thou causest the day to enter into night (so that the day becomes longer and the night shorter).
Q36. WHY THE ORDER TO KILL THE PAGANS?
The verse 9:5 of the Holy Qur'an reads "So when the sacred months are past then slay the idolaters wherever you find them; and seize them and besiege them and lie in wait for them in every ambush, then if they repent and establish prayer, and give the poor-rate, then leave their way to them............."
In your book "Islam" in the topic of "Jihad" it is said "Islam does not like to exterminate wrong-doers" which looks very much contrary to the above verse.
On the other hand it is emphasized in that book that the Prophet (s.a.w.) himself never started any war unless it was thrust upon him by the enemies. In other words, the Prophet (s.a.w.) being the "spiritual doctor" nothing should have prevented him from deciding (starting) '"surgical operation" (exterminate idolaters) when he saw it essential to save "other parts" (Moslems) of mankind from '"trouble" (idolaters) who would not Repent and establish prayer, and give the poor-rate".
All this appeares to indicate that Islam may legally be spread by the sword. If not, please, Maulana, elaborate for me A. This order was given specifically in respect of the "Mushrikin" of Mecca, because they repeatedly broke their covenants with the Muslims. The 'ayat 8-10 and 13 amply show their attitude towards agreements and covenants. "How (can there be any alliance) while they overcome you they regard not in you any tie nor of any covenant ... They pay not regard in the case of a believer,
to any tie nor to any covenant.......... What will you not fight the people who violated their oaths ....and they attacked you first...." It was for this reason that the Prophet was ordered by Allah to repudiate all covenants with them and treat them as open enemies of Islam. Even then, a clause was inserted that "so long as they stand faithful to you (i.e. - to the covenant) then be you too faithful to them." (9:7).
It was to safeguard the interest of those who had not broken the agreement. On the other hand it was declared that "if they violated ... then fight the leaders of infidelity" (9:12). Also read ayat No. 4 and 6: "Except those (with whom) you have entered into a pact, from the idolators who thereafter failed you not in aught and have backed not any one against you, you then fulfil their pact unto the end of their term ..." "And if anyone from the idolators ask thee for protection, grant protection to him".
You should not be perturbed by the words "if they repent….then leave their way free to them." Surely, if anyone accepts islam, he was not to be punished for the crimes which he might have committed when he was an infidel; because after Islam "they are your brethren in faith"(9:12).Such saving clauses were necessary to protect the new muslim converts from the misguided zeal of some muslims.
Q 37: AUTHENTIC SHI'A TRANSLATION OF QUR'AN
Even though the Holy Qur'an is in Original form without any change, the commentators have difference of opinion in certain places. Many people have written the translation of the Holy Book with commentaries. Many people here say that AbdullahYusuf Ali's translation is the best. So I have read it completely. There are still others who say that Muhammad Ali's translation is the best.
I couldn't get a copy to read Now I want to know your opinion. I shall be pleased if you can help me by sending a copy of Holy Our'an with Arabic text, English translation and commentaries which depicts Ihe Shi'a views and is more authentic according to your belief. (Asked by a Sunni Muslim from Ceylon), A. Abdullah Yusuf Ali's comments represent the Sunni point of view. Mohammad Ali's writings represent the views of the Lahori group of the Qadianis.
A Shi'a scholar, Mir Ahmad Ali of Madras, has translated the Holy Qur'an in English which was published (with very detailed commentary) from Karachi. Its first edition is now out of stock. The second revised edition has been printed by M/s. Peermohamed Ebrahim Trust, Karachi.
Q 38: AUTHENTIC SHI'A BOOKS OF AHADITH
Regarding the traditions (Hadith), it is a pity that there are contradictory Ahadith. So, the authenticity of the Ahadith cannot be relied upon. Do you acknowledge and accept as authentic the six books in which the Sunms have confidence and trust? If not, what are your books? Will I be fortunate to have a copy/copies?
A. There are several collections of Ahadith from Shi'a sources the earliest of which is Al-Kafi, collected by Thiqatul Islam Abu Ja'far Muhammad bin Ya'qab Al-Kulaini Ar-Razi, who was bom iri 260 A.H. and died in 329 A.H.
His life-span coincided exactly with the period of Ghaibat-e-Sughra (the Lesser Occultation), when our 12th Imam lived in Samarra, but people were not allowed to meet the Imam. His Chief Deputies resided in Baghdad. Abu Jafar Kulaini also lived in Baghdad, and was highly respected by all the Deputies of Imam (a.s.). He had a unique opportunity to sift and analyse the Ahadith And, thus, after 20 years' continuous back- breaking effort, Al-Kafi came into being.
This book alone contains more ahadith than all the six authenti books (Sihah-e-Sitta) of the Sunnis put together.
Some other scholars have also collected the ahadith from othe books; famous among them are:
Abu Ja'far Muhammad bin 'Ali (bin Husain bin Musa bin Babwayh Qummi), popularly known as Shaikh Saduq (died 381 A.H. ) wrote "Man La Yahduruhul Faqih". Abu Ja'far Muhammad bin Hasan bin 'Ali At-Tusi, popularly known as Shaikhut-Taifa and Shaikh Tusi (bom. 385 A.H. died 46e A.H) wrote "Tahzib-ul-Ahkam" and "Al-lstibsar". The later two books opened the way for critical study of Ahadith, and, thus, laid the foundation of Ijtihad.
You may have noticed that all the three authors of these four books were named Muhammad, and had Kunya of "Abu Ja'far". If a hadith is found in any of the above mentioned books, it does not follow that that hadith is automatically authentic. Likewise if a hadith is found in other collections which are compiled by trustworthy scholars and fulfils all conditions of authenticity, it will be accepted as authentic even if it is not found in any of the above mentioned books.
In the later period collections of Ahadith by the following jurists became very popular:- "Biharul-Anwar" (in 25 bulky volumes) by 'Allama Majlisi. (Muhammad Baqir bin Muhammad Taqi) (died in 1011 A.H.).
"WAFI" by Mulla Muhsin Faid (Muhammad bin Murtada bin Muhmud) (Died in 1091 A.H.). "Wasayil-us-shia" written by a 'Allama Muhammad bin Hasan Al-Hurr (Died in 1104 A.H) You will notice that these three traditionalist also were named Muhammad. They are called "The Later Three Muhammads".
In this century, 'Allama Husain Nuri wrote "Mustadrakul-Wasel" in 1319 AH., (died in 1320 A.H.).
Q 39: DIFFERENCE BETWEEN DIRTY AND NAJIS
What is the difference between things which are Najis and those that are dirty? A. A thing which comes into contact with any of 10 Najasat (pollutions) becomes Najis (polluted) even if it looks otherwise clean. You cannot pray dressed in a Najis cloth; but you may say your prayers even if you have put on dirty cloth provided it is not Najis (polluted). Najasat are as follows:-
and 2. Urine and stool of those animals whose meat is Haram and whose blood comes out with a gush (other than birds )
and 4. Blood and semen of those animals whose blood comes out with a gush.
Dead body of those things whose blood comes out with a gush. (There are some details.)
The dog
The pig
The Kafir
The liquor (Liquid intoxicant.)
The beer.