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|Dear Brothers and Sisters in Islam
Assalam-un-Allakum and Ya Ali (a.s). Madad,
These days, Shia-nay-Alia.s.
Even today, after 1400 years, shias in various parts of the world are still faced with hostilities, which although have taken different forms, during the course of time, but are still life and ‘Eman’
In general, these days, books on shia religion, regardless of any language, are mostly confined to ‘Furuh-deen
The intention initiating this website has been to highlight the importance of ‘Asool-e-Deen’, which, during the past few years has received less attention as compared with secondary aspects of Deen (Furuh-deen), who would diminish, if Asool (the root) is not looked after! However, we have also presented ‘Furuh-deen’, by citing the Hadith of masomeena.s from Manla Yahzir al Faqih and Farooh-e-Kafi.
Traditionally, the Furuh-e-Deen are taken from ‘marajas’ through the method of ‘Taqleed’, which is presented via ‘fatawa’ collected in books called ‘Rasala or Touzi-ul-masail’. These days, the influence of these “marajas” has been so significant that their followers takeup their rulings without requesting an explanation to their ruling-which apparently is a condition in falling into ‘Maraja and Mukalid’ relationship. It is in a broad sense, equivalent to a ‘Peer and Mureed’ setup, usually observed within Sunni sufis, in which a Mureed (the follower) is denied the right of asking any question by his Peer. The Mureed must submit to the orders or go away in the search of another Peer!
Our Faith & Belief:
Someone narrated the following Ayat in front of Imam Jafar-e-Sadiqa.s., ‘Tahazo …..’
There is also a famous speech (Khutabah) of Amir-al-Momaneena.s. in the condemnation of those whose fatawa make Allahswt. Halal into Haram and vice versa
During the time of ‘Ghaibat’ (physical absence of Imam-e-Zamana.s. ), we have been asked to consult the narrators of theira.s. traditions, see the details in a hadith narrated from Imam Hasan Askari a.s.
Similarly, in reply to a question Ishaq Ibn Yaq’ub had sent to the Imam (AF) via the second deputy: "As far as newly occurring circumstances are concerned, you should turn (for guidance) to the narrators of our hadiths, for they are my proof over you just as I am Allah’s proof over them"
From the above hadith, there is no evidence of Ijtihad or necessity of Taqleed. We have been simply asked to follow Allahswt’s Deen as has been explained by the Masomeena.s. in all aspects, circumstances and time. And in the case of lack of knowledge, or newly occurring circumstances, we should turn to those pious and loyal scholars who are the narrators of Ahadith of Masomeena.s. Eventually, we need to act on the traditions of masomeena.s.! And this is what we follow- our faith and beliefs!
May Allah swt enable us to follow His Deen as has been interpreted and explained by Masomeena.s. in their traditions, and is transmitted to us by the narrators of their Ahadith without slightest distortion induced by a non-masoom (Tahreef). Allahi Amin SumAmin!
Khutabah of Amir-ul-Momaneena.s in Disapproval of Muftis
Whenever a question is represent to on of them (Ulema), he issues a verdict from his own opinion, and when the same question is asked, later on, from another one, he replies in contradiction to the first. Then all of them refer to their superior (Khalif), who endorses both conflicting views. Although they have One God, one Prophet and one book! They need to ask themselves, Has Allah swt wish them to invoke disagreement and they obey Him by doing so? On the contrary, He has asked them to refrain from it and they have purposely taken an unlawful stance. Or Allah swt has did not explicitly reveal His divine laws (Deen)and wants their assistance for completion of His Deen? Or these people (Ulemah) have been given right to freely amend the divine laws and still God is obliged to like them? Or Allah swt had revealed the complete message to His Prophet saw who inadequately transmitted to people? However, Allah swt Says in Quran Shareef that we have not disregarded anything but Have explicitly explained all matters and Says some of our verses verify other verses and they never contradict. Hence, Allah swt Says, you would have found lot of inconsistencies if the book were not revealed by Allah, the book is sweet from superficially but has enourmess depth in its meanings. Its wonders would never diminish and its fountains of bounties would never seize and heavy curtains of Ignorance would be removed with its miraculous enlightenment
Mufti Jafar Hussain writes in the explanation of the sermon, as: if there is no clear order from Allah swt, regarding the Halal or haram of a matter then it is quite permissible for ‘Mujtahid’ to allow its use or forbid it, based on his own opinion and if there is a contrary Fatwa issued by another ‘Mujtahid’ then both halal and haram would, regarding it, consider to be Allah’s order, as issued by two or several ‘Mujtahideen’ and then Mufti Jafar has cited an example that if ‘Mujtahid’ says that ‘Nabind’ (juice of fermented herb) is haram while other Mujtahid reckons it is Halal, then for those who consider it haram should not drink it but who accept it halal based on Fatwa may well make use of it.
Mufti Jafar Hussain further adds from a Shia scholar, Shaher Satani, that the ‘Usooli’ (those who are in favour of Ijtihad) in the absence of any justification from Allah swt regarding Halal or Haram of a matter, then whatever a ‘Mujtahid’ decides becomes the law of Allah swt with the provision of several differences which may coexisting (regarding halal or haram) among several ‘Mujtahideen’ in a point in time. This is due to the fact that when a ‘Mujtahid’ cannot find an authentic answer to a religious matter then, after extensive research, he comes up with an ‘opinion’ which would serve his and his followers (Mukaladeen) purpose. However, the value of his guess is no more than a superficial estimate of Allah’s order and its value could be less than what would be the reward of divine order. Anyway, Mufti Jafar’s explanation, still does not remove the presence of ‘doubt factor’ in fatawa of a ‘Mujtahid’, which Amir-ul-Momaneen a.s. has pointed in the above Sermon.
Shia-nay-Ali a.s. are defined as those who believe in Allahswt, Mohammedsaw, Alias Wali Allah and 11 infallible Imams from the bloodline of Alias and Fatimas.a.
Extreme love for Prophetsaw’s family
Core of beliefs
also available on internet, i.e., www.al-islam.org,
Branches of the religion
Faru are 10 in total (Salat, Fast, Hajj, Zakat, Khums, Jahad, Nehial Monker,
A shia Alim who passes decree on religious matters
Roots of the Shia religion are 5(Toheed-oneness of Allah, Adal-justice, Rasalat-prophethood of Mohammadsaw, Imamat-12 Infallible Imams(a.s) from Prophets bloodline and Qiamat-the day of judgement.
Asool-e-Kafi, , Vol. 1, pp. 100 (Urdu).
Nahjul Balagha, Khutabah NO: 18 or 22, English translation of the Khutabah is also available in the ‘Khutabah Section’.
Al-Ihtijaj, Al-Tabrasi, vol 2, p 260, Al-‘Amili, Wasail Al-Shia, vol 18, p 101, Bihar Al-Anwar, Al-Majlisi vol 53, p 181