Your Questions Answered (volume 5)

Q. 60: More On Dedemonstration At Mecca

Mecca Shariff should be protected from such non-Hajj activities because co-ordination therein is impossible vis-a-vis law and order situation: Read the following tradition: Narrated Ibn Abbas...'Abdur Rahman bin Auf...was with 'Umar bin Al-Khattab during 'Umar's last Hajj... 'Abdur-Rahman said... 'O the Chief of Believers!... 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 confidence and the learned people will understand your statement and put it in proper place". On that 'Umar said "By Allah! Allah willing, I will do this in the first speech I will deliver before the people in Medina" (Bukhari No. 817IG, 537lch. 82/Vol. 8). '

A. The tradition concerns 'Umar ibn al-Khattab and' Abdur Rahman ibn '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 permissible.

It only shows that 'Umar 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 "forbidden", 'Umar would not have thought of speaking on them in Hajj, in the first place. That he accepted Ibn 'Awfs advice, is besides the point It shows speaker's own discretion, not religious prohibition.

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 during Hajj. (Vide Kanzul Vmmal,vo. 5, p. 284, hadith No. 12902). So, why object if some people wanted to 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 ADVOCATES 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 superficial?

A. There appears to be a common misunderstanding about the Iranian slogan of "Islamic Unity" in both Shi'a and Sunni circles. There are three conceivable ways of unity among the Muslims. Two of them are:

Unity in belief, that all Muslims should adopt a single set of beliefs, or
Unity in Masa'il (rulings) 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 these methods are impossible to adopt. Now only remains the third way of unity, and that is the unity in face of the enemies of Islam.

It means that all Muslims should stand shoulder to shoulder to defend Islamic values, Muslim land and the Muslim people. They should forget their sectarian differences in face of the Zionists, the Americans and the Communists. This is the Islamic unity advocated by the Iranian leaders. It does not mean that we should hide our beliefs. it only implies that the sunnis and the Shi'as should not ridicule each other's beliefs and customs. But it does not mean that we should not propagate our ideas and ideals among the Sunnis in a sober and academic manner.

Q.62: SHI'A COLLECTIONS OF AHADITH

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

A. If you mean books which we believe to contain only correct ahadith, as the Sunnis do about their Sihah Sitta (six correct books), or at least about Sahih Bukhari and Sahih Muslim, 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 have scores of such collections, most Important of which are the Four Early Books, and Three Later Books. Four Early Books:

Compilation of the words of the Prophet (s.a.w.a.) and the Imams (a.s.) had started from the very beginning, though unfortunately the early writings are lost.

Imam Muhammad al-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.H7702 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 Book's were compiled.

Four Books:

i. Al-Kafi: By Abu Ja'far Muhammad ibnYa'qub al-Kulayni,(died in 329 A.H./941 C.E.). As. mentioned above, there were thousands of Usul in hand when the Shorter Occupation (Ghaybat Sughra) of the 12th Imam began in 260 A.H. 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 arrange those scattered ahadith subject-wise to facilitate their use. The Shi'a scholars asked al-Kulayni to fulfil this difficult task. Thus after twenty years of continuous effort, af-Kafi was compled.

ii. 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 hadith. He has left a lot of collections of ahadith, but the above-mentioned book occupies a special place in Shi'a hadith and jurisprudence.

iii. Tahdhibul Ahkam:

By Abu Ja'fer Muhammad ibn al-Hasan at-Tusi. popularly known as Shaykh Tusi. (Born 385 AH/995 C.E. and died in 460/1067).

iv. Al-lstibsar,

by the same author. This too like Tahdhibul Ahkam is a critical study of ahadith. Except al-Kafi, all three books are confined to the ahadith concerne with fiqh (jurisprudence). It was a strange coincidence tliat all the above muhadditheen (Traditionists) were named "Muhammad" and had the same patronymic "Abu Ja'far".

The Shias, 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 Qur'an and the known facts and reliability of its narrators. In 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. Unlike the former four books, these are not based on direct transmission; they are collections of ahadith gathered from various early books. These are:

i. 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 extinct. 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 subject wise. He collected the whole treasure in twenty five volume-which now printed with typed letters has spread to one hundred and ten volumes.

'Allamah Majlis 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 Afindl.

ii. Al-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.

iii. Wasa'il-ushShi'a:

By Muhammad ibn al-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 compiled from early books. Their importance however lies in the fact that they are of immense help to scholars who can get it in one place 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 judge which tradition is trustworthy?

A. Only that hadith is considered authentic whose meaning is not against the Qur'an and another mutawatir hadith, nor against reason or known facts; and whose narrators are trustworthy.

Narrators' trustworthiness or otherwise is known from 'Itm-ur-rijal. There are many books of Shi'a scholars on this subject right from the Rijal of al-Kashshi (end of the 4th century of hijrah) to the present rhujtahid, as-Sayyid al-Khoui whose Mu'jam-u-rijal-il-hadith (in 23 large volumes) Is the most comprehensive of all. Depending on narrators' degree of trustworthiness, the Shi'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 Isiamic studies In our country's secondary schools praises Abu Hurayrah that he was a constant companion oi the Prophet (s.a.w.a.) and had a sharp memory which enabled him to remember and transmit thousands and thousands of prophetic traditions. I would like you to explain the reality 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 7A.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 Hurairah could be with the Prophet (s.a.w.a.) was about 3½ years. Such a man should not be called as one who was constantly with the Prophet (s.a.w.a.).

In such a short period, he claimed to hear so many ahadith from the Prophet (s.a.w.a) which exceed by far all the ahadith narrated in the Sunni books from the four Caliphs, Bibi 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 narrated by Abu Hurayrah. Now look at the ahadith of some of the above-mentioned personalities recorded in Sunni books: 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 3½ years!!

People In early days of Islam knew that Abu Hurayrah was an inveterate liar. 'Ali (a.s.) called him, "the greatest liar"; 'Umar flogged 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 alfew companions like Abu Hurayrah and some of the companions' disciples, like 'Urwah Ibn az-Zubayr, were employed. They flooded the Islamic world with their "traditions" belittling the family members of the Prophet (s.a.w.a.) and extolling their enemies. In the process the holy name of the Prophet was besmeared too. It is such "traditions" which serve 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 deal entailing riba is invalid. Details may be seen In the English translation of the Rulings of Ayatullah al-'Uzma al-Khoul; 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 COMMERCE, TANZANIA

I have deposited some money in the National Bank of Commerce. Now may I take its' interest or not? A. There is no harm in taking Interest from the National Bank of Commerce, Tanzania.

Q67: WIFE WENT BACK TO CHRISTIANITY

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

A. First of all, I must humbly express my gratitude to 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 the true and original Islam. May Allah keep you steadfast on the right patrh and guide others through you. Amen. Also I congratulate you on your faithful obedience of the rules of Shari'ah It was really very good of you to remove the musical Instruments from your house.

Regarding your problems, please note the following points:

It is clear from the facts mentioned by you that your wife was not a Muslim. She had pretended to accept Islam just to please you; but in reality she believed in Christianity and longed to return to the Church environment.
As soon as she returned to her previous Christian belief, your marriage with her became null and void, and three months later the dissolution of marriage was final.

However, as you cannot pinpoint the time when she had left 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 lawyer on legal points of this advice).

According to the Shi'a shariah, 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 has 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 lawyer).

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 concerning their custody and bringing up.

Q. 69: RIGHTS OF A MUSLIM SISTER MARRIE6 TO A CHRISTIAN

I have my sister who, despite being a Muslim, married a Christian:

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

(b) If I succeed to bring her back to Islam, will it be necessary for her to recite Shahadah as a new convert to Islam?

Must they also recite Shahadah? Should she leave them with their Christian father?

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

(b) No She is a Muslim, although at present she is entangled 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 boundary 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.