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.

History

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

Are the Shia’s responsible for the killing of Imam Hussain?

Please consider the following facts:

1. This claim is self-contradictory! Shi’a means ‘follower’. How could one follow a leader but fight against him? A follower fights for his Imam, not against him.

2. Almost all historians have reported that when Imam Husain (a.s) left Mecca to Kufa, Yazid wrote a letter to the governor of Kufa, Obaydullah Ibn Ziad, ordering him to ‘either behead (Imam) Husain or take him as a slave!” and Ibn Ziad killed the Imam and sent his head to Yazid. (al-Zahabi, vol 3. P.305). Therefore, Yazid is the main perpetrator of the tragedy of Karbala.

3. Most of those who fought Imam Husain (a.s) in Karbala had come from Kufa. However, it is not true that most of the Kufans at that time were Shi’a.

Ibn Abil-Hadid, the famous Sunni historian reports: “Mo’awiyah declared an announcement that whoever narrates a Hadith on the virtues of Abu-Torab (i.e. Imam Ali (a.s)) and his family, his blood is not respected. This rule cost the Kufans the most, as there were many Shi’a residing in Kufa. Mo’awiyah appointed Ziad Ibn Abih as the governor of Kufa to kill the Shi’a of Kufa or send them in exile. As a result, most of the renowned Shi’a left Kufa.” (Ibn Abil-Hadid, vol. 11 p.44). The above incident took place almost 7 years before the tragedy of Karbala.

4. Here are the names of the most famous murderers of Karbala: Omar Ibn Sa’d, Shimr Ibn Ziljoshan, Shabath Ibn Reb’ee, Hajjar Ibn Abjad, Amr Ibn Hajjaj, Harmala Ibn Kahel. These are among the people who when Imam Ali (a.s) opposed Salat al-Tarawih to be held in congregation (during his reign in Kufa), they opposed the Imam and cried: “Tradition of Umar (is being ignored!), tradition of Umar (is being ignored!” (Ibn Abil-Hadid, vol. 12 p.283). Would you call such people Shi’a?!

5. I think the best person to answer that question is Imam Husain (a.s). He never referred to the criminals of Karbala as his followers or ex-followers! Rather he called them the Shi’a (followers) of the children of Abu-Sofyan:

On the day of Ashura when the holy Imam saw that they are intending to raid his tents, he shouted at them: “Woe to you O’ Shi’a (followers) of the children of Abi-Sofyan! If you do not adhere to any religion nor fear Resurrection Day, then (at least) act manly in your worldly affairs.” (al-Kharazmi, vol.2 p.38).

6. The murderers of Karbala also never introduced themselves as the lovers of Husain (a.s). They rather said: “Surely, we fight you for our hatred towards your father”! (al-Qondoozi, p.346). They also called Imam Husain (a.s) a liar!: “O Husain, O liar son of a liar!” (Ibn Athir vol.4 p.67).

7. Which lover, let alone follower. would slay the infant of his beloved Imam?! Which lover, let alone follower, would ride his horse on the chest of his beloved Imam and proudly cry: “We leveled the chest and the back”?!! (Ibn Athir, vol.4 p.80).

8. The late Seyyed Mohsin al-Amin very correctly said: “God forbid! That the murderers of Imam Husain (a.s) be his Shi’a. Some of those who killed the Imam were people of greed with no real faith, some had allegiance to the evil-doers, some just followed their chiefs who were allured by the love of Donya, but there were no Shi’a or lovers of Ahlul-Bayt among the criminals of Karbala.” (A’yanu-Shi’a, vol. 1 p.585).

Answered 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

Why did the Prophet of Islam marry multiple wives?

In the old days, there was generally no government social benefits and services, and thus, women and children were financially looked after by men who were then the main bread-providers. This would become more essential when we consider the number of wars that were imposed on early Muslims, the result of which would be obviously many orphans and widows without any supporters.

In order to meet the needs of this vulnerable part of society, Islam permits and often encourages polygamy.

Note Ayah 3 in Surat Nisa that allows polygyny is preceded by the rights of orphans. In other words, the Almighty God first reminds the believers of the rights of orphans as the most vulnerable part of society, and then deals with the second; i.e. widows. In short, the message of Ayahs 2 & 3 of Surat Nisa to the believing men is:

1. to encourage the community to bring orphans to their homes and look after them like their own children.

2. to bring orphans with their mothers to their homes by marrying widows so that they too can enjoy a life with a father/husband.

3. at least marrying one woman (whether widow or not) to take their bear minimum social responsibilities.

The meaning of justice here also is to be fair in providing food, clothing and other maintenance.

Now, let’s look at the life of the holy Prophet of Islam (s). Up until 10 months after his migration to Madina, he had only one wife i.e. Khadija. In fact, she dies in the year 9 of his mission while he was still in Makka, but he never married anyone until 4 yrs later in Madina, when he married Aesha.

Then from the 3rd yr A.H. and after the battle of Uhod, which imposed many casualties on Muslims, his holiness married ام سلمۀ (Umm Salamah), whose husband was martyred in Uhod.

Then he married ام حبیبه (Umm Habeebah) whose husband عبیدالله (Ubaydallah) had died in Ethiopia.

Then Zainab whose husband was also martyred in Uhod.

Then Sooda whose husband had died after their migration to Madina.

Then Hafsa the daughter of Omar, who had married twice before and didn’t have much chance for any more marriages.

Then Safiya, whose husband was killed in the battle of Khaibar.

And the list continues…

Most of these women had children too, and the holy Prophet of Islam as the head of the community was looking after all of them compassionately. If there was any lust behind his practice of polygyny, he would have naturally had some children from all of these women- given the lack of family control facilities in those days. Yet, the only one he had a child from- apart from Khadija – was ماریه (Mariha), who was a female slave gifted to the Prophet (s) by the then king of Egypt. She gave birth to a son for the Prophet (s) called Ibrahim, who unfortunately died at the age of 2.

The world must really admire the lifestyle of the holy Prophet of Islam, who in spite of his heavy social duty as the head of state, had the most ideal family life too. A man who at one time had 9 families to look after and yet never divorced any of them. This by itself is one of his miraculous characteristics.

It was due to this outstanding nobility and ability that the Almighty God exceptionally allowed him to marry up to 9 women at one time.

Answered by: Sheikh Mansour Leghaei

Originally posted by www.askthesheikh.com

Was the Prophet’s marraige to A’isha a pedophilic relationship?

Please consider the following points in reply to the above allegations and accusations:

1. Women have traditionally married at younger ages than men, although the average age of marriage has increased for both sexes with time.

2. If Prophet’s marriage to a 9 year old girl is pedophilia then the history of western countries has recorded a lot of pedophilic relations. Margaret Beaufort (mother of Henry VII of England) was married to John de la Pole at the age of 7 in 1450. Likewise, Anne de Mowbray, 8th Countess of Norfolk, was married to Richard of Shrewsbury, the first Duke of York at the age of 6 in 1477. Also, Margarethe of Austria; the daughter of Emperor Maximilian I, was not even 3 years old when she became the fiancée of the French Crown prince Charles! And the list goes on.

3. Historically girls were married at a much younger age than nowadays. Such marriages were more proxy marriages and the girl would be betrothed with the consent of her father.

4. As for the age of Aisha – the wife of the holy Prophet Muhammad (s) – at the time of her marriage, unlike the common mistake, she was most likely around 17 years of age for the following reasons:

a. Historians asserted that her older sister ‘Asma’ was 10 years older than her (Ibn Katheer, vol.8 p.345). Asma was born 25 years before the migration of the holy Prophet (s). That means her younger sister in the year of the Prophet’s migration was 15 years old.

b. Bukhari (vol. 3, pl. 3606) quoted from Aisha that she was engaged to the holy Prophet (s) 3 years after the demise of his first wife ‘Khadija’, which is the first year of his migration, when Aisha was 15 years old. The holy Prophet (s) married Aisha two years later when Aisha would be 17 years of age.

Answered by: Sheikh Mansour Leghaei

Originally posted by www.askthesheikh.com

When were dots added to the letters of the Quran?

The science of ‘putting signs and dots’ on the words of the holy Quran is called in Arabic علم إعجام القرآن (the science of making Quran readable for non-Arabs). The common Arabic font during the advent of Islam was a kind of Kufi script which had no dots nor any signs (E’rab). Arabs, especially the literates, did not have any problem reading those texts as many of them were eloquent and well versed in their mother tongue. Besides, most Muslims knew the holy Quran by heart and never needed to read its text.

With the spread of Islam and the conversion of (large numbers of) non-Arabs, the need for making the text of the holy Quran readable for non-Arabs emerged. Although there is no unanimity among the historians as to who is the first person who added the dots and signs to the original text of the Quran, there is an indisputable fact that this development was fulfilled under the instruction of Imam Ali (a.s). Al-Qalqashandi; the famous Egyptian linguist of the 15th century A.D. says: “ The first person who invented Arabic grammar was Abul-Aswad al-Doeli by the order of Amirul-Mo’meneen Ali Ibn Abi Talib (May God honour his face- and he is also the first person who put the dots on the words of the holy Quran.” (Sobhul-A’sha, vol. 1, p. 420) أول من وضع النحو أبو الأسود الدوئلي‏، بأمر أمير المؤمنين عليّ بن أبي طالب- كرم اللّه وجهه- و هو أول من نقّط المصاحف النقط الأول على الاعراب.

Abul-Aswad was one of the students of Imam Ali (a.s) who died in 69 (A.H). Other opinions suggest that this science was developed by Yahya Bin Ya’mar (died in 129 A.H), or by Nasr Bin ‘Asem (died in 89 A.H), who were both the students of Abul-Aswad.

Answered by: Sheikh Mansour Leghaei

Originally posted by www.askthesheikh.com

Did Imam Ali have sons named Abu Bakr, Umar and Uthman?

Yes, Imam Ali (as) had sons named Abu Bakr, Umar and Uthman.

Firstly, all those names didn’t belong exclusively to the three caliphs. There were other people at that time whose names were Abu Bakr, Umar and Uthman, some of whom were very good people. So, just because two people have the same name doesn’t mean they are of the same character. Or if a criminal’s name is something does that mean we can’t use that name anymore? For example, the ex-King of Iran was ‘Mohammad Reza’. So, if I’ve named my son ‘Muhammad Reza’ does it mean I’ve named him after the king?! Or the name of the chief of hypocrites in Madina at the time of the Prophet (P) was Abdullah (Ibn Obay). If anyone names his son Abdullah, can we say he has named him after the chief of hypocrites?!

Secondly:

1. As for Abu Bakr; that is a nick name. the actual name of the son of Imam Ali was either Abdullah or Muhammad. (in fact, the actual name of the first caliph was also Abdullah and Abu Bakr is his nick name).

2. As for Umar, his mother Sahba gave birth to her son during the reign of Umar. Historians assert that Omar imposed his name on the baby. (Ref. Balazari; Ansabul-Ashraaf vol1. P.297) You may say why did Imam Ali accept that? The answer is for the above mentioned reason, the Imam didn’t want to make a fight over a name that doesn’t belong to the caliphs.

3. As for Uthman, historians have mentioned that Imam Ali named his son Uthman after Uthman Ibn Math’oon عثمان بن مظعون who was an eminent companion of the Prophet (sawa) and the first Muslim who died in Madina.

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