Q & A

Tasneem Institute’s Question and Answer page is your go-to resource for clear, concise, thoughtful answers to pressing questions about Islam. Whether you’re exploring complex theological concepts or seeking practical guidance on everyday matters, our team of scholars provides insights rooted in the Quran, the teachings of Ahlul Bayt, and Shia jurisprudence. Submit your questions and get the clarity you need to navigate your faith journey with confidence.

Hadith

Why do Shia Muslims Cry over Imam Hussain (a)?

For the sake of brevity, I will cite the most important reason for this practice and that is that Imam Hussain’s martyrdom is part of the prophetic legacy (Sunnah). God, in many Quranic verses, has commanded Muslims to follow the example of the Prophet. For instance in one verse God Almighty says:

“Certainly you have in the Messenger of God an excellent exemplar for him who hopes in God and the last day and remembers God much.” Quran 33:21

Al-Hakim al-Nisapouri (d. 405 AH) in his most famous Hadith collection known as Al-Mustadrak `alâ al-Sahîhayn (“Supplement for What is Missing From al-Bukhârî and Muslim”) reports:

“Ummul Fadhl, the daughter of al-Harith said that she entered on the Messenger of God and she said: “O Messenger of God, I saw a strange dream last night. He said: And what is it? She said: It was difficult. He said: And what is it? She said: I saw, as if, a piece of your body was severed and was put in my lap! The Messenger of God said: You saw something good- Fatima will give birth, God willing, a boy so he will be in your lap. Then Fatima gave birth to Hussain (and he was in my lap – just as the Messenger of God said. So I entered one day on the Messenger of God and put him in his lap, but I noticed that the eyes of the Messenger of God pouring tears! So I said: O Prophet of God, my parents are your ransom, what is wrong? He said: Gabriel came to me and informed me that my nation will kill this son of mine.”

Source: al-Mustadrak al-Sahih, al-Hafidh al-Hakim al-Nisapouri, v. 3, p. 176, (al-Hakim said: “This is an authentic hadith (Sahih) on the conditions of Bukhari and Muslim but they did not print it”)

From this narration, we understand that the Prophet wept for Hussain nearly 50 years before his martyrdom! If the Prophet wept for him before his tragic martyrdom, don’t blame us for weeping for him after his heart wrenching martyrdom.

Why do we cry for Imam Hussain you ask?
Put simply, we cry for Hussain because the Prophet (s) did.

Answered by: Shaykh Azhar Nasser

Did the Prophet (s) really say there will be 12 caliphs after him?

The famous Prophetic narrations of ’12 Caliphs’ or ’12 Emirs’ are mentioned in many books of Hadith including Sahih Bukhari and Sahih Muslim:

يَكُونُ اثْنَا عَشَرَ أَمِيرًا – فَقَالَ كَلِمَةً لَمْ أَسْمَعْهَا فَقَالَ أَبِى إِنَّهُ قَالَ – كُلُّهُمْ مِنْ قُرَيْشٍ.

Jaber Ibn Samorah said I went to the Prophet (P) and I heard him saying: “There will be 12 Emirs”- then the Prophet (P) said something that I did not hear so I asked my father about it and he said, the Prophet (P) added: “they are all from Qoraysh.” (Bukhari, Hadith No. 7222).

عَنْ جَابِرِ بْنِ سَمُرَةَ قَالَ دَخَلْتُ مَعَ أَبِي عَلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، فَسَمِعْتُهُ يَقُول: إِنَّ هَذَا الْأَمْرَ لَا يَنْقَضِي حَتَّى يَمْضِيَ فِيهِمْ اثْنَا عَشَرَ خَلِيفَةً . قَالَ : ثُمَّ تَكَلَّمَ بِكَلَامٍ خَفِيَ عَلَيَّ . قَالَ : فَقُلْتُ لِأَبِي : مَا قَالَ ؟ قَالَ : كُلُّهُمْ مِنْ قُرَيْشٍ.

Jaber Ibn Samorah said I went to the Prophet (P) and I heard him saying: “Indeed this matter will not be completed until there will be 12 Caliphs amongst them.” He then added something softly that I did not hear, so I asked my father about it who said: The Prophet (P) said: “They are all from Qoraysh.” (Muslim, Hadith No. 1821, Book of leadership).

The above narration has been one of the most mysterious narrations for Sunni scholars. Al-Nawawi; the most famous interpreter of Sahih Muslim, who while quoting from many scholars regarding the meaning of the abovementioned Hadith, quotes from al-Qadi A’yadh who suggested:

و يحتمل أن يكون المراد مستحقي الخلافة العادلين ، وقد مضى منهم من عُلم ، ولا بد مِن تمام هذا العدد قبل قيام الساعة

“And it is possible that it is meant for those just people who deserve the Caliphate, and some of them who are known have already passed and the rest must come before the Resurrection Day.” (Sharh Muslim vol.12 p.202)

Ibn Kathir; the famous Sunni Imam of Hadith and historian says:

ومعنى هذا الحديث البشارة بوجود اثني عشر خليفة صالحًا ، يقيم الحق ويعدل فيهم ، ولا يلزم من هذا تواليهم وتتابع أيامهم ، بل قد وجد منهم أربعة على نَسَق ، وهم الخلفاء الأربعة: أبو بكر ، وعمر ، وعثمان ، وعلي ، رضي الله عنهم ، ومنهم عمر بن عبد العزيز بلا شك عند الأئمة ، وبعض بني العباس. ولا تقوم الساعة حتى تكون ولايتهم لا محالة ، والظاهر أن منهم المهدي المبشر به في الأحاديث الواردة بذكره

“This Hadith is a glad tiding that there will be 12 righteous Caliphs (after the holy Prophet), who will establish truth and justice. However, it does not necessarily mean they should lead one after the other! Thus among them it could be undoubtedly Omar Ibn Abdul-Aziz, and some of the Abbasid kings! (In any event), the Resurrection Day will not happen until they (the 12 Caliphs) undoubtedly rule. And apparently al-Mahdi; whose glad tiding has been mentioned in many narrations is one of them!” (Tafsir Ibn Katheer, vol.3, p.65).

Ibn Hajar; the author of Fathul-Bari, whose book is celebrated as one of the best interpretations of Sahih Bukhari, while quoting from al-Mohallab says:

لم ألق أحدا يقطع في هذا الحديث يعني بشيء معين

“I have not met anyone who could be certain about the meaning of this Hadith!” (Fathul-Bari, vol. 13, p.211)

Similarly, Ibn Jouzi; the renowned Hanbali scholar confesses:

هذا الحديث قد أطلت البحث عنه، وتطلّبت مظانّه، وسألت عنه، فما رأيت أحدا وقع على المقصود به

“I have researched for long to understand this Hadith and referred to many references and made much enquiries about it, yet I did not meet anyone who could understand it.” (Kashful-Majhool, vol.1 p.449)

Likewise, Ibn Taymiyya says:

ومنهم من قال: لا أفهم معناه كأبي بكر بن العربي

“Among them (scholars) are those like Abi-Bakr Bin Arabi who said: “I do not understand the meaning of the Hadith!” (Menhaju-Sunna, vol. 8 p.173)

Are Bani Umayyad from the tribe of Qoraysh?

In an attempt to complete the number 12, many of the Sunni scholars insist on including some of the Umayyad kings.

This argument is very futile for many reasons:

1. The Umayyad kings were more than twenty!

2. The Caliphs of the holy Prophet (P) have to be the most pious and righteous Muslims. Would they regard the cursed Yazid as one of the Caliphs of the holy Prophet?! Would Marwan Ibn Hakam, who was explicitly cursed by the Prophet (P), be another caliph of the Messenger of Allah?!

3. The holy Prophet (P) foretold that his twelve Caliphs are from the tribe of Quraysh. Although it is famously taken for granted that the Umayyad are from the tribe of Quraysh, the fact is otherwise:

– Bukhari narrated that when the holy Prophet (P) was distributing the share of the ‘Near of the kin’ he refused to give any share to the children of Abd-Shams (Umayyad), as well as the children of Noufil. He only distributed them amongst the children of Hashim and Mottalib. When Uthman Ibn Affan (known as the 3rd caliph, and who was from Umayyad family) and Jobair Ibn Mot’em (who was from Bani Noufil) complained, the holy Prophet (P) said: “Only the Children of Hashim and the Children of Mottalib are one family.” (Bukhari, vol. 5, p.79).

– Umayya; the grandfather of the Umayyads, was an adopted child of Abd-Sham, not a biological child. Imam Ali (a.s), in one of his letters to Mo’awiyah with reference to this fact writes:

و أما قولک انا بنوعبدمناف، فکذلک نحن ولکن
لیس أمیۀ کهاشم، ولا حرب کعبدالمطلب و لا ابوسفیان کأبی طالب و لا المهاجر کالطلیق، و لا الصریح کاللصی

“And as to what you said that you are from the children of Abd Manaf, then so are we. However, Umayyah is not like Hashim (in virtue and biological relation), and nor is Harb like Abdul-Mottalib, neither is Abu-Sofyan like Abu-Talib. Also, the one who willingly migrated (in)to Islam is not the same as the one who was freed, just as the one who is biologically related is not the same as the one who is adopted.” (Nahjul-Balagha, Letter No.17)

When Imam Ali (a.s) heard that his opponents claimed the caliphate with the excuse that they are from Quraysh he said: “How strange! They referred to the tree but ignored its fruit!” (Bani-Hashim is a branch of Quraysh.)

The Twelve Caliphs or Emirs are the Twelve Imams of Ahlul-Bayt (a.s)

There is no sect in Islam other than us, the Twelvers (Shi’a), who by the Grace of God believe in twelve leaders after the holy Prophet (P), all of whom are from his Noble Family. Thus, the Prophetic Hadith that the renowned Sunni scholars could not make any meaning of, is so well understood, even by our children.

The 12 Imams are:

1. Imam Ali
2. Imam Hasan
3. Imam Husain
4. Imam Ali Ibn Husain al-Sajjad
5. Imam Muhammad Ibn Ali al-Baqir
6. Imam Ja’far Ibn Muhammad al-Sadiq
7. Imam Musa Ibn Ja’far al-Kadhem
8. Imam Ali Ibn Musa al-Reda
9. Imam Muhammad Ibn Ali al-Jawad
10. Imam Ali Ibn Muhammad al-Hadi
11. Imam Hasan Ibn Ali al-Askari
12. The promised Imam Muhammad Ibn Hassan al-Mahdi

Peace be upon them all.

Note how the holy Prophet (P) in his famous Hadith of Thaqalayn has referred to his noble family as one of the two types of Caliphs he has left behind:

Zaid Ibn Thabit narrated from the Messenger of Allah (P): “Surely, I leave behind two Caliphs for you: the Book of Allah, a linked rope between heaven and earth, and my noble family, and truly these two will not be separated until they return to me at the Pool (of Kawthar).” (Kanzul-Ummal, vol. 1, p.44).

Answered by: Sheikh Mansour Leghaei

Originally posted by www.askthesheikh.com

What is the Shia view of the companions of the Prophet?

The people who narrated the actions and words of the Prophet (pbuh) to us were his companions (ashab). Some of these were people who had met the Prophet only a few times or who did not have much interaction with the Prophet and they are called companions in a general sense. Others lived with the Prophet (pbuh) on an everyday basis and they were his companions in a specific sense.

When it comes to the companions, Sunnis and Shia have different beliefs.

The Sunnis believe that all companions were pious and that their word should be trusted and they should be followed. They have a false narration that says: ‘my companions are like stars, whichever of them you follow, you will be guided’. They also rely on the following Ayah:

وَالسَّابِقُونَ الأَوَّلُونَ مِنَ الْمُهَاجِرِينَ وَالأَنصَارِ وَالَّذِينَ اتَّبَعُوهُم بِإِحْسَانٍ رَّضِيَ اللّهُ عَنْهُمْ وَرَضُواْ عَنْهُ وَأَعَدَّ لَهُمْ جَنَّاتٍ تَجْرِي تَحْتَهَا الأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًا ذَلِكَ الْفَوْزُ الْعَظِيمُ

“And (as for) the foremost, from among the Muhajirs and the Ansars, and those who followed them in goodness, Allah is well pleased with them and they are well pleased with Him, and He has prepared for them gardens beneath which rivers flow, to abide in them for ever; that is the mighty achievement.” (9:100)

They argue that if the Qur’an praises the companions, how can we blame or criticise any of them?

We answer by saying that we criticise some of the companions and praise others. This is because this is also what the Qur’an does. The Qur’an says ‘from among the Muhajirs and the Ansars’ not all of them. This is why it uses the word ‘min’. It is praising those of them that were pious and who did good deeds. However, those who did not do good deeds and who were not pious are criticised by the Qur’an like anyone else would be. It does not make sense that they should not be criticised for doing the wrong thing just because they lived with the Prophet- this is a form of prejudice and has no logical basis.

We too praise the companions, as Imam Sajjad does in his Sahifatul Kamila, but only those of them who do good deeds and are faithful.

Answered by: Dr Ali Alsamail
Certified by: Sheikh Mansour Leghaei

Originally posted by www.askthesheikh.com

Is the Arba’een walk to Karbala an innovation?

1. The abundant merits of visiting the holy grave of Imam Husain (as) is promised in numerous words of the Imams of AhlulBayt (as). One of the best and the most authentic primary sources on the merits of visiting the holy graves of AhlulBayt (as) is the book of ‘Kaamelu-Ziyaraat’ written by ‘Ibn Qulawayh’ who was one of the main students of Sheikh Al-Kulayni and the teacher of Sheikh Al-Mufid. The author has compiled over 500 narrations on the merits of visiting the holy grave of Imam Husain (as). The followings are only a few examples:

1.1: Mo’awiyah Ibn Wahb (a very prominent narrator) narrated from Imam Sadiq (as):

“Do not abandon the ziyarat (visitation) of al-Husain (as). Do you not like to be among those for whom the angels pray?!” (Kamelu-Ziyaraat, P. 119)

1.2: Mo’awiyah Ibn Wahb also said:

“I entered the house of Imam Sadiq (as) and I found the Imam on his prayer mat. I waited until he finished his salat (prayer). Then I heard the Imam saying in his supplication: “O Allah!… forgive me and my brethren and the visitors of the grave of my father al-Husain; those who spend their wealth and return (to his grave) in person (frequently)…” (Ibid, p.117)

1.3: Imam Sadiq (as) said:

“Verily, Fatima; the daughter of Muhammad (P) attends the visitors of her son al-Husain (as) and seeks God’s forgiveness for their sins.” (Ibid, P. 118)

1.4: Visiting the holy grave of Imam Husain (as) is equally recommended for both men and women. Um Saeed al-Ahmasiyah; a very learned female companion of Imam Sadiq (as) narrated:

“Imam Sadiq (as) said to me: O Um Saeed! Do you visit the grave of al-Husain (a.s)? I said: Yes. She further added: Imam then said to me: “Do visit him, for surely his visitation is a covenant on men and women.” (Ibid, P.122)

2. Significance of walking to holy sites in Islam:

Walking towards the holy sites is a much recommended rite in Islam. It is a gesture of humbleness and homage. Walking to the mosque (Wasaelu-Shi’a, vol.5, p.201), going on foot for Eid Prayers (Ibid, Vo.16, p.152), walking to Haj and hence one of the virtues of AhlulBayt (as) was their frequent pilgrimage to Haj on foot, also walking for stoning the Jamaraat in Haj, and even going on foot to visit a believer (Thawabul-A’mal, p.32) are examples of its significance.

3. Significance of walking to visit the holy grave of Imam Husain (as) in particular:

Ibn Qulawaih has dedicated chapter 49 of his book to the merits of visiting Imam Husain (as) on foot. In one of its narrations it is quoted from Imam Sadiq (as):

“Whoever leaves his house aiming at visiting the grave of al-Husain Ibn Ali (as) if he is on foot, Allah will write for him for every footstep a good deed and will erase an evil (for him) until he reaches the al-Haer (the vicinity of the grave)…” (Ibn Qulawaih, P. 132)

Unfortunately the speaker has mistakenly assumed that the walk is supposed to start from the Euphrates! As you can see from the above narration one may start walking from his home if possible, for the longer walk the more rewarding. The recommendation of walking from the Euphrates which is in the vicinity of today’s city of Karbala is about walking barefooted, not just walking. Here is the text of the Hadith in Arabic:

فَإِذَا أَتَيْتَ الْفُرَاتَ فَاغْتَسِلْ وَ عَلِّقْ نَعْلَيْكَ وَ امْشِ حَافِياً وَ امْشِ مَشْيَ الْعَبْدِ الذَّلِيل‏.. (کامل الزیارات، ص 133)

“Then when you reached the Euphrates River perform your Ghusl (of Ziarat), hang your shoes around your neck, walk barefooted and walk like a very humble slave…” (Ibn Qulawaih, p. 133)

4. Walking on Arbaeen is a pure Islamic tradition NOT an innovation:

Walking to the holy grave on the 40th of Imam Husain (as) is a well-established Sunna and one of the signs of being a true follower of Ahlul-Bayt (as).

4.1: Sh. Al-Mufid (4th century A.H) narrated from Imam al-Askari (as):

“The signs of a believer are five: praying 51 Rak’at daily, Ziarat Arbaeen, wearing a ring on the right hand, prostration on soil, and pronouncing the Bismillah loudly.” (Al-Mazar, P. 53)

‘The believer’ in the above narration is an expression for ‘a Shi’a’, and thus the above five mentioned practices are mainly observed by the Shi’a.

4.2: Safwan; one of the trustworthy companions of Imam Sadiq (as) narrated a ‘visitation’ from Imam Sadiq (a.s) for visiting Imam Husain (as) on his 40th. (Mesbahul-Mutohajjid, vol. 2, p.788)

4.3: Jaber Ibn Abdillah al-Ansari; who was a prominent companion of the holy Prophet (P), along with Atiyyah al-Oufi, who was also a prominent companion of Imam Ali (as) are the first main visitors of the holy grave of Imam Husain (as) on Arbaeen. At the time of the tragedy of Karbala, Jaber who had an impair vision due to aging was residing in Medina. Upon hearing the martyrdom of Imam Husain (as) he made a trip all the way to Kufa. Attiyah narrates the story: “I left Kufa with Jaber on foot heading to Karbala to visit the holy grave of Imam Husain (as). (Besharatul-Mustafa, p. 74). Note that today Kufa is part of the holy city of Najaf, from which the main walk begins. We believe the choice of Jaber to visit the holy grave on the 40th was not accidental.

Therefore, walking on Arbaeen to visit the holy grave of Imam Husain (as) is:

a) a strong recommendation of Imam Sadiq (a.s),
b) a sign of a true believer according to Imam al-Askari (a.s),
c) is practiced by prominent companions of the holy Prophet (P) and Imam Ali (as),
d) and practiced by many Shi’a scholars throughout history when possible. Then how can one dare calling it an innovation and compare it with ‘Salat-al- Tarawih’ which its innovation is unanimously accepted?! In fact, Ziyarat Arbaeen is not an innovation even according to the Sunni principles, for it has been practiced by one of the companions of the holy Prophet (P); i.e. Jaber Ibn Abdillah. Perhaps that is why every year we witness more participation in this heavenly procession by Muslims of different denominations.

5. Ziarat Arbaeen is NOT supposed to be a private practice.

Unlike the false assumption of the speaker, a glance at the numerous narrations of AhlulBayt (as) certainly suggests that the visitation of Imam Husain (as) has to be publicized and globalized. I wonder how can a Muslim speaker echo the voice of secularism which calls ‘religion a private affair and should be kept that way’?!! It will not be surprising for such mentality to call the global Muslim pilgrimage to Haj another innovation and suggest that ‘it’s supposed to be a private practice to do it in your own good time’. Then Friday and daily congregational Prayers have to be also private practices! Muslim ladies also should not be allowed to practice their Islamic dress code, for ‘religion is supposed to be a private affair’. And the list goes on!

I heard from one of the Iraqi brothers: “During the reign of Saddam we had to keep the Arbaeen walk hidden and private, otherwise we could be put in prison or executed!” I cannot fathom how a Muslim speaker promotes ‘Saddam’s policy’?!!

6. Ziarat Arbaeen has NOT shackled us, it has liberated and united us.

Unlike the blasphemous claim of the speaker who claims Arbaeen walk is ‘an innovation which has shackled us’, the Shi’a history proves otherwise. Nay, even Gandhi said: “I learned from Husain how to be wronged and be a winner, I learned from Husain how to attain victory while being oppressed.”

I sincerely invite the speaker for the next Arbaeen procession to witness how Muslims of different denominations along with Zoroastrians, Sabians and others walk on this heavenly worshipping act hand in hand. Instead of making such unprofessional and derogatory comments please do join ‘the world’s largest and peaceful annual pilgrimage’ and witness for yourself a utopia where its citizens are the most generous, the most caring, the most sacrificing, and yes the most loving people for our dear al-Husain (as). And finally I humbly appeal to such speakers to follow the wise recommendation of Imam Sadiq (a.s) where he says:

“Remain quiet on matters unclear to you, for it is better than indulging in utter destruction.” (al-Kafi, vol. 1 p. 68)

Answered by: Sheikh Mansour Leghaei

Originally posted by www.askthesheikh.com

Is there any evidence to support the Shia belief that Imam al-Mahdi is alive?

Premise 1: All Muslims agree that the Holy Quran is very explicit and clear that the time will come when a universal and just Islamic state will be established, in which those who have been oppressed will lead the world. (Surah al-Anbi’a, Ayah 105)

Premise 2: It is narrated by Shi’a and Sunni narrators that:

a. The day of judgment will not come until a man from the offspring of the Prophet rises to spread peace and justice in the world. (Mosnad Ahmad 3:36 , H. 10920)

b. Whoever dies not knowing the Imam of his time has died the death of Ignorance (Kofr). (Muslim 3:239, H 1851)

c. Hadith al-Thaqalayn in which the Prophet (P) says: the Book of Allah and his Ahlul-Bayt (P) will never be separated until they join him at the Pool of Kouthar. (Mostadrak al-Hakim 3:10)

d. 12 Imams: The Prophet foretold that the Kholafa (successors after him) shall be 12 Imams, and that are all from Qoraysh. (Muslim 3:220, H. 1821). This hadith can only apply to the 12 Imams of Ahlul-Bayt (a.s). Also, there is no doubt that Imam Askari (a.s) was martyred and died. (More info. about the narrations regarding 12 Imams after the Holy Prophet)

Conclusion: if Imam Mahdi is not born yet, then: there will be a separation between the Quran and Ahlul-bayt (a.s) (violating premise 2/c), the Imams won’t be 12 (violation of premise 2/d.) and all contemporary Muslims die the death of Jahiliyah because there is no Imam of their time for them to know him (violation of premise 2/b).

Answered by: Sheikh Mansour Leghaei

Originally posted by www.askthesheikh.com

Is Ziyarat Al-Arba’een a recent innovation?

Shaykh al-Tusi (d. 460 AH) speaks about Ziyarat al-Arba’een in his book Misbah al-Mutahajjid, page 787:

“And on the twentieth day of (Safar), it was the day of return of the women of our master Abi Abdilah Al-Husayn ibn Ali bin Abi Talib, peace be upon them both, from al-Sham (Levant) to the city of the Rasul Allah, may God’s prayers and peace be upon him and his family.

And it is the day on which it was reported that Jabir ibn Abdillah ibn Haram al-Ansari, the companion of the Messenger of God, came from Madina to Karbala to visit the tomb of Abi Abdullah, peace be upon him, and he was the first person to visit it. And it is desirable to do ziyara of him (Imam Husayn) during this day, and it is what is known as Ziyarat al-Arba’een.”

Al-Qurtubi (d. 671 AH), the famous Andalusian Sunni mufasir and theologian says in his book al-Tadhkira (http://www.islamport.com/w/akh/Web/2811/242.htm):

“The Imamiyya say that the head (of Husayn) was returned to the body in Karbala after 40 days from the killing. And it is a known day for them, they call Ziyara in it – Ziyarat al-Arba’een.”

Answered by: John Andaluso

Reviewed by: Shaykh Azhar Nasser