Your Questions Answered (volume 6)

Q. 10: Why Do You Write D For ض?

Why do you write d in the English Al-Mizan to indicate ض is not like D?

example, there are four letters, ض , when the pronunciation of A: Arabic alphabets contain many letters which have no equivalent in English. For ض . And there is only z in English with a sound like ز . How will you transcribe Arabic words containing ض ,ظ or ذ into English and writing. The Western scholars have devised two or three systems for correctly transcribing Arabic words. The one I am using is called the Glasgo system.

ذ,ز ,ظ ??There are for example four words in Arabic,,, ?? and ?? according to the Glasgo system they will be transcribed as zalla, dhalla, zalla and dalla. The dot under d indicates that there is of ض ض in that place. It does not show what is the pronunciation in Arabic.

The English Al-Mizan is being written for people in the Western countries, and therefore it is necessary to follow a system which they are familiar with.

Q. 11: About Bohoras:

A friend of mine is an IsmailI Bohra (follower of 21 Imams and 52 Dais).I managed to argue with him by showing the weeklies and books. But he does not agree with me in the matter of lmamate. I have given him books and traditions of Prophet (S.A.W) and Imams.

A: I advise you to get a copy of Hollister's book, Shi 'a of India. Hollister was a Christian Missionary and he was more sympathetic to the Ismai'lis (Bohoras and Aga Khanis) than to the Ithna-'Asharis. He has described in that book, inter alia, the faith and practices of both branches of Isma'ilism. I am sure you can find a copy in Osmania University's library.

Another book in Urdu, Mujtahid)will be of more help to you. You may get a copy from Lucknow. Probably Imame Zamana Mission (Jet House, Shaheed Yar Jang Rd, Himayat Nagar, Hyderabad 500 029) can help you in getting this book.

Meanwhile, you may point out to your friend the following:-

As you will see in my book, Imamate, the number of 12 Khalifas was foretold by the Holy Prophet (S.A.W), as was the information that the 12th Imam will go into Occultation and will re-appear before Qiyamat. And these most important traditions are recorded even in the Sunni books.

Now if the Bohoras have to believe in a hidden Imam, is it not more reasonable to believe in the hidden 12th Imam (A.S) of ours, whose birth, occultation and reappearance were foretold by the Prophet (S.A.W) -- as Shi'a and Sunni traditions prove rather than believing in a hidden 21st Imam whose continued existence no other Islamic sect confirms?

Q. 12: Who was the Mother of the 12th Ikum (A. S) ?

Dr. Jassim Husain writes in his book "Occultation of the Twelfth Imam ", that the view that Imam Mahdi s mother was a Byzantine princess is incorrect. He concludes with proof that his mother was a Nubian slave girl. Do you agree with his deductions?

A: Mr. Jassim Husain is a good Muslim. But in this matter he has not understood the hadith correctly. Remember that merely being an Englishman does not make one competent to understand every book on Philosophy, Physics, Chemistry or Higher Mathematics, just because they are written in English The same is the case with Islamic Islamic subjects including hadith.

Our 8th Imam (A.S) had no son until he was 46 years of age. Then Imam Muhammd Taqi (A.S) was born from a Nubian slavegirl. Not surprisingly, his complexion was not fair; so much so that his enemies used to spitefully call him "Aswad" (Black).

The other fact which Mr. Jassim Husain has overlooked is that, because of the political prominence and greatness of our 8th Imam (A.S), not only the 9th Imam (A.S) but even the 10th and 11th Imams (A.S) were called "Ibnur-Rida" (the son of ar-Rida). By the same token, all of them could be called "Ibnun Nubian", (son of the Nubian lady).

Keeping this background information in mind, read the relevant parts of the hadith quoted by Mr. Jassim Husain as his proof. It has been narrated by Kulayni (R.A) not in the chapter concerning Sahibul 'Asr (A.S), but in the one concerning "Indication and Declaration (of Imamate) about Abu Ja'far (A.S)" i.e. Imam Muhammad Taqi (A.S).

It is a long hadith describing how the uncles and brothers of Imam Rida (A.S) showed their annoyance saying that "there never was a dark-complexioned Imam among us".

Then they, on their own, called some experts of physiognomy (al-Qiyafah = the art of judging someone's parentage by studying his features), although it was not recognised in Islam at all. But the Imam (A.S) did not prevent them, in order to complete his evidence and proof against them. Those experts, who did not know anyone in the gathering, unanimously pointed to the 8th Imam (A.S) as the father of the child.

'"Ali ibn Ja'far (the uncle of the 8th Imam A.S) says: 'Then I stood up and kissed the mouth of Abu Ja'far (9th Imam A.S) until his saliva entered my mouth; then I said to him: "I bear (by late Maulana Sa'adat Husain Khan,witness that you are my Imam in presence of Allah." then ar-Rida (A.S) wept and said: "O uncle! Did not you hear my father saying: 'The Messenger of Allah (S. A. W) has said:

"May my father be sacrificed for the son of the best of the slave girls, the son of the Nubian girl, of pleasant mouth, of chosen womb. (Woe on them, may Allah curse the low Abbasid and his progeny, the companion of mischief!!!) And he will kill them for years and months and days; and he will humiliate them and make them drink a bitter cup; and he is the exiled fugitive whose father and grandfather will be (unjustly) killed;

the man of occultation (about whom) it will be said: Did he die or perish? In which valley did he go?'" (Then the Imam A.S said:) "Will this happen, O uncle! except through me?" I said: "You are right, may I be your ransom!

The 8th Imam, 'Ali ar-Rida (A.S), by narrating that hadith of the Prophet (S. A. W), wanted to show to his uncle that the Prophet had called the 12 th Imam (A.S) "the son of the Nubian girl", and it was not to happen "except through me", because the 8th Imam did marry the Nubian girl, who gave birth to the great-grandfather of the 12th Imam, and thus he would be the son of that Nubian mother, in the same way as he would be the son of Imam ar- Rida (A.S).

The sentence, "Will this happen, O uncle! except through me?", clearly shows that it was Imam 'Ali ar-Rida (A.S) who was destined to marry a Nubian lady, and not Imam Hasan 'Askari (A.S).

Q. 13: Concerning the Above Answer:

Thank you for the kind letter and the books you sent; may Allah reward you generously. Concerning J. Husain s not understanding the hadith of Kulayni (R.A) correctly, I agree with you. He does though quote that Nu'mani andal-Saduq (A.S) related other narrations which indicate that al-Qa 'im s mother (A.S) was to be a black slave-girl. He gives the references: N. Al-Ghayba, 84, 85, 120;Kamal, 329.

A: The book al-Ghaybah of an-Nu'mani is not with me here.

However, the book Mission's library (Published in Qum, 1405 A.H.) and I could not find in it the tradition that the Imam 's (A.S) mother was to be a black slave. Rather, there is a whole chapter (41 st) pp.417-423; with the heading, Chapter about what has been narrated about Narjis,

the mother of al-Qa'im, peace be on them both; and that her name is Malikah, daughter of Yashu 'a son of the king Qaiser ". The only tradition given there is another version of the one which you have questioned.

Q. 14: Did the Special Deputies see the Imam in his Minor OCCULTATION?

During the 12th Imam's (A.S) Minor Ghaybat did his Special Representatives see him physically when they got instructions and 'Fatwa'?

A: Yes, certainly. They were the only persons who knew the Imam (A.S)'s whereabouts at a given time and went to him whenever necessary.

The word, fatwa, is used for the rulings of a mujtahid. The Prophet's or Imam's words are "orders" of shari'ah, not fatwas.

Q 15: do you know anyone meeting imam-e-zaman (a.s) in Tanzania or India in this decade?

A: In Tanzania, No. In India or Pakistan, I have no knowledge.

Q. 16: Bending our heads on hearing the name of the Imam (A.S): We Shi 'as bend our heads at the mention of the name of Imam Baqiyyatullah; what is the theological explanation for that?

A: It is done to show respect to our present Imam (A.S); and it is based on the 6th Imam's teaching and action. It is reported that once when he mentioned the name of the 12 th Imam (A.S), he stood up to show respect to that name. This show of respect is perfectly OK from the shari'ah point of view.

Q. 17: The significance of the word, Imam:

Note: A new convert from U.S.A. wrote in his letter some paras which equated "Imam Khumayni" with the 12 Imams. This reply was sent to him:

A: We Shi'as believe in the Twelve Imams who came one after another after the Holy Prophet (P.B.U.H.) first of whom was 'Ali (A.S) and the last is the Imam al-Mahdi (A.S) who is alive but in occultation by order of Allah and will re-appear near Qiyamat to establish the kingdom of God on the earth.

These twelve Imams were Ma'sum (Sinless, Infallible) and Mansus min Allah (appointed by Allah) as you will read in my book, Imamate, which I am sending to you together with God of Islam, Justice of God and Ritual and Spiritual Purity.

The literal meaning of the word, Imam, is leader hence the leader of congregational prayer is called Imam. Also the Muslims (mostly the Sunnis) have been using this adjective for their top-most scholars, e.g. Imam Abu Hanifah in jurisprudence and Imam Bukhari in hadith. It is in this sense that the Iranian leaders started using this adjective for the Founder of the Islamic Revolution, "Imam" Khumayni.

This usage is not, and was never, meant to place Imam Khumayni in the line of the Twelve Ma 'sum Imams who were appointed by Allah.

Its only purpose was to make the general (Sunni) Muslims understand the knowledge, piety and status of Imam Khumayni (May Allah be pleased with him). And such Imams are not necessarily from the family of the Prophet (P.B.U.H.). They may be, or may not be. Nor are they Infallible or appointed by Allah.

I had to write this explanation as there appears to be some confusion in your letter.

Q. 18: Is Ijtihad undesirable?

Some people say that there are ahadith which condemn ijtihad in the masa'il of shari'ah. And that the ijtihad is something which early Shi'as were opposed to. What is the truth behind this allegation?

A: This question requires detailed answer which at present I don't have the time for. However, I'll give you a brief outline of the facts.

The Sunni Khalifas and their Imams habitually used their own views and inclination to give fatwas. This is known in their Usulul Fiqh as Qiyas (analogy), Istihsan (application of discretion) and maslihah (what is deemed to be in public interest). In those days, this method was called "Ijtihad" and such people were called "Mujtahids".

Naturally, our Imams condemned and opposed this play with shari'ah; and naturally they used the same name for condemnation with which it was known at that time, i.e. ijtihad. In those days, Shi'as used the name 'Faqih' (plural, Fuqaha) for their scholars of jurisprudence. And our Imams encouraged such Fuqaha to give Fatwas even in their own presence, examples of which are scattered throughout the books of traditions and Rijal.

This was a continuous process since the days of Imam Ja'far Sadiq (A.S) till that of Imam Hasan 'Askari (A.S), Then our 11th Imam directed the Shi'as to do taqleed of those Fuqaha who protected their souls (from sin), obeyed the commandments of their Lord, went against their own inclinations. Here also the Imam used the word "Fuqaha" and it means scholars of Fiqh, whose taqleed was thereby ordered.

These terminologies continued more or less upto the 6th century of hijrah. The Sunni system of using analogy, discretion and public interest for giving a Fatwa was called Ijtihad, and those Shi'as who endeavoured their best to find the rules of Shari'ah from Qur'an, ahadith, and laid down principles, were called Faqih.

Now every linguist knows that by passage of time words acquire new meanings. A meaning which is understood from a word in 1993 cannot be applied to the same word used in 1193. Old English was quite different from modern English. The same is the case with Arabic. Just to give you one example: Sayyarah nowadays means automobile, car. Now read the following verses in Surah Yusuf:

A brother of Yusuf (A.S) is quoted as saying: "and cast him down into the bottom of the pit if you must do (it, so that) some Sayyarah may pick him up". (Verse 10).

Then it says: "And there came a Sayyarah and they sent their water-drawer..." (verse 19). Now the word used here is "sayyarah". If you translate it according to the current usage, you will have to admit that there were automobiles in the days of Hazrat Ya'qub. (Actually, the word meant "travellers" in the days when the Qur'an was revealed.)

However, in the same way, the word mujtahid gradually changed its connotation until in the 7th century. Muhaqqiq Hill (A.R) (died 676 A.H.) used it for the Shi'a Fuqaha and since then both words have become synonymous in the Shi'a sect; although many western scholars, who know only the Sunni interpretation, translate it as "independent reasoning" but this interpretation is not applicable to the Shi'a ijtihad which is not independent; it is always based on the Qur'an, Sunnah and the principles laid down by our Imams (A.S).

Those who try to use those traditions which condemn ijtihad (of the old meaning), for opposing the Shi'a Ijtihad (of the new meaning), should also declare that there were automobiles in the days of Hazrat Ya'qub!

Q. 19: Is Taqleed Wajib?

Recently a dispute had arisen here regarding the matter of Taqleed. A group rejects Taqleed-after producing a few traditions form Wasa 'il ush Shi'a (vol. xviii) Kitabul Qada which are commonly quoted by most authors and scholars to show the necessity and legibility of Taqleed, from the ahadith point of view.

This group declares that these ahadith do not conform with the fatwas of the Maraji' who say that Taqleed is Wajib and the A'mal without Taqleed are all void. I beg to know a hadith (or ahadith) which clearly states that Taqleed is Wajib.

One thing I cannot understand that many people have produced ahadith which state that Taqleed has to be done but which do not precisely state that Taqleed is Wajib. I would be very obliged if the above-mentioned type of hadith (with reference) is sent to me for my reference.

A: No body says that Taqleed is the only choice. One may act according to Ihtiyat, if one does not like Taqleed. But acting on Ihtiyat is more difficult and cumbersome, and it requires a thorough knowledge of the Quran and hadith, which is not easy for every layman. Therefore, the only feasible alternative for a non-Mujtahid is to do Taqleed of an expert who can derive rules of Shari'ah from the Qur'an, hadith and other principles laid down by our Imams (A.S).

And if those friends of yours insist that they can find all the rules themselves, then let them find out from the Qur'an and the books of ahadith the rules regarding life-insurance, letter of credit, requirements of fasting and prayer for people residing in the Arctic and Antarctic zones, test tube babies, and hundreds of such modern problems which the past generations had not dreamt of.

I assure you that the ahadith of the Prophet and the Imams, found in our books of traditions, contain the principles from which our Mujtahids derive their rulings on such matters. But it requires deep knowledge of dozens of Islamic subjects, God-gifted intelligence and the expertise to reach at the conclusion from these sources.

The Imams had told their companions: "On us is to give you roots, for you is to develop branches from them." This wording is of our 6th Imam (A.S) and incidentally is one of the authorities which have established the institution of Ijtihad.

If a man has not studied medicine and on falling ill starts using medicines without consulting a doctor, every well-wisher will warn him that he might create more health problems for himself. May be if the medicine he takes tallies with his symptoms, he will be cured. Otherwise, his sickness might increase and might even result in death.

This is the dictate of common sense indeed. You go to an architect when you want to build a house, to an advocate for legal advice, to a doctor for treatment.

Likewise, you go to an expert in Fiqh for the rulings of shari'ah. Even if there were no ahadith to this effect, reason says that we must do Taqleed.

You should know that the institution of Ijtihad was established by our Imams (A.S). I have mentioned above one hadith of Imam Ja'far as-Sadiq (A.S). Imam Hasan 'Askari (A.S) has said: "Whoever among the Fuqaha' (Experts of Fiqh; Mujtahideen) protects himself (from sins), opposes his desires and obeys his Mawla (Allah), the general public should do his Taqleed."

Our present Imam (A.S) ordered his Shi'as in the beginning of his Minor Occultation: "As for the problems taking place, refer them to the narrators of our ahadith, because they are my hujjat (proof) on you and I am the Hujjat of Allah." Imam Ja'far Sadiq (A.S) was asked a question concerning two Shi'as who have some dispute with each other, what should they do?

He said: "They should find among you someone who narrates our hadith, has studied our Halal and Haram and knows our commandments, and they should take him as arbitrator, because I have made him Hakim (Judge) over you; and if he gives a judgement and (one party) does not accept it, then he in reality scorns the order of Allah and rejects our (words); and he who rejects our words is kafir and rejecter of Allah's (words); and he is on the boundary of associating something with Allah."

The word, wajib, is not used in more than half of the ahadith describing a wajib act. Usually it is, "You should do this." Study the verse l55 of Surah al-Baqarah and see what expression has been used for Sa'yi in Hajj and 'Umrah. It only says: "So whoever performs Hajj of the House, or 'Umrah, there is no blame on him if he goes round them both." Isn't Sa'yi a wajib rukn of pilgrimage?