Foreword

When a man does not know something he wants to enquire about it. Children ask their elders. The grown-ups seek assistance from others with more knowledge than themselves.

This is the norm of the society; especially, in religious affairs people tend to be more sensitive and also majority is generally ignorant of true facts. Therefore, all of these people consult trustworthy people knowledgeable in religious affairs to solve their problems. It is the nature of humans. It is the ruling of the Islamic constitution. And this modus operandi is called Taqleed in the language of Sharia.

However, there are people who raise a variety of objections such as:

1.  Some call it innovation in religion (bidaat).

2.  Others call it saint-follower relationship.

3.  Another segment of the society terms it oppression by the religious scholars.

4.  There are others who label this action as mental slavery.

They claim that Islam has actually condemned this way of life. They think that Qur'an is a very easy book and why should we not get the answers to our queries straight from the book.

5.  Besides, there are no reliable arguments to be found in favor of taqleed in Allah's holy book and the teachings of Fourteen Infallibles. If you sift through the history of shias, you will not find any mention of taqleed and ijtehad for the longest time.

The fact of the matter is that all these comments are indicative of lack of study and lack of desire for research. The response to each of the objections listed above is as follows:

1.  In no way taqleed is an innovation. From all perspectives it comes from knowledge and constitution.

2.  Similarly no saint is followed. It is a purely scholarly, full of vigor and dignified approach.

3.  And there is no compulsion. If someone is interested in the wellbeing of his religion and integrity of his deeds, he should consult the most aware person about the affairs of sharia and should get his answers from him. This person of high faculties is a mujtahid or marjae taqleed. The marjae taqleed is trusted in the everyday problems of life because of his highest knowledge - he is above all the scholars of his time.

4.  Our submission to those, who consider taqleed counter to the freedom of thought, is that nothing reaches its logical conclusion without some contemplation. So if we do not know something, finding out about it is a testimony of a civilized mind, freedom of thought and breadth of imagination.

Now as far as Qur'an being easy to understand is concerned, this collection of constitution and laws is not so easy that anybody can get to the depth of its meanings on his own. As an example, a verse says, "pray and pay alms". How is it possible to get from this verse explanations about the form of prayers, its composition, what is wrong and what is right; similarly conditions of alms and its related issues?

In addition, the biggest difficulty at the first step to get to the real meanings is the language. The holy book came in Arabic. Arabic language has such depth and breadth that even the Arabic speaking people lose heart in trying to get to the details.

To understand the idiosyncrasies of Arabic language scores of higher level text books are available all over the world. Also most scholars are familiar with voluminous classic collections such as Mughniul Labaib, Alkhasias by Ibnul Janni and Almukhassas by Ibne Sayyeda Undlusi.

Even if one wants to partially understand Allah's book, in addition to having command over all the rules of the language, one will need to benefit from all the valuable guidance we have received from our leaders who knew the temperament of Holy Qur'an. At this point we wish to seek the spiritual pleasure of reciting a few parts of a detailed tradition by the Holy Prophet (SWS). He says:

"The Holy Qur'an has two sides to it. One is visible and the other is hidden. The visible is all rules and regulations. What is hidden is a source of knowledge, wisdom and deep understanding of the Creator. If you look at the obvious, all you observe is beauty and happiness. If you look at the invisible, you see tremendous depth. Its pages are decorated with stars. (Shining proofs of Allah's existence) And then there are even brighter stars. (Shining proofs on top of proofs)" 1

In addition, the most knowledgeable of all about the intricacies of Qur'anic philosophy - Amirul Momineen Ali Ibne Abi Talib - comprehensively identified in one of his speeches certain elements that are essential to benefiting from the Holy Book. He says:

"The Holy Prophet left among you the book of the Creator and His Highness clearly told you what is in the Book. What is allowed and what is prohibited. What obligatory (vajib) means and what recommended (mustahab) signifies. He mentioned

____________________________________________________

1 Usule Kafi, vol 2 p438, published by Maktaba Islamia, Tehran

the cancelled verses and the verses that superseded the cancelled verses. He told you about certain situations of distress where you could use your own judgment and where you had to follow the rules unconditionally. He pointed out to you the specific and the general. He made you aware of certain events that you could learn lessons from. He identified the deeds you could do and the ones you were prohibited from. He also talked about the facts that were easy to understand and the ones that were difficult for ordinary people to comprehend."1

By referring to the Last Prophet (SWS) Hazrat Amir (AS) wants to tell the people that Qur'an belongs to everyone and is for the benefit of all. Also in order to spread its benefits the Holy Prophet explained some of the more difficult portions.

However, can a sane person honestly say that points identified by the Amir (AS) are so easy that anyone can get to the correct meanings and the purpose on his own? Will he be able to gain enough understanding to perform his deeds? Anyone with a conscience will holler that absolutely not; until there is someone to guide properly, it will not be possible to understand everything.

So this continued insistence on Qur'an being a very easy book; that we should consult only and only Qur'an to find answers to all our questions; and that whatever intelligence we have, with the help of a dictionary it will catch every hint given in Allah's Book is rather illogical.

One other point. It will not be inappropriate at this time to recall that this holy book has gone through some tough moments when it was subjected to a use against its spirit. The first such terrible moment was when the Great Prophet (SWS) asked for a pen and a paper to write his will and the answer he was given was, "there is no need for any writing, Qur'an is enough for us"2. Thus the foundation was laid to detach from

__________________________________________________

1 Nahjul Balagha, first lecture, p44, compiled by Dr. Subhi Saleh, published in Beruit, 1387H

2 Sahih Bokhari , Sharah Kirmani, vol 2, Kitabul Ilm, tradition # 114, page 126; published: Ahya Al Tarasul Arabi; second edition

the holy book its most trustworthy and most understanding companion, the sacred family of the Prophet (Ahlul Bait).

The second sad episode took place at the Siffin war when one platoon of Imam Ali's (AS) army instead of obeying the Imam, raised the slogan we will accept no one's order except Allah's". History tells us that for a long time this gang bloodied their hands through the murder of many innocent people.1

Then several centuries later around 1025 AH fairly well known intellectual of Shia sect, Mullah Muhammad Ameen Ustrabadi, was prompted by his teacher, Mirza Muhammad Ustrabadi, into writing a book "Alfavaid ul Madniyyah". The essays in this book created a lot of discontent in the Shia school of thought. Alfavaid ul Madniyyah gave birth to a new school of thought called Akhbariat. The followers of this school did not do justice to Qur'an.2

Afterwards at the beginning of the twentieth century an individual from the Vazir Mosque of Lahore raised his voice.

He used to say that solutions to all our ailments are in Qur'an and we should satisfy all our needs through only and only

________________________________________________________

·  It should be kept in mind that Bokhari has quoted this tradition six times in his Sahih and Muslim Bin Hajjaj has listed it three times in his Sahih. See vol 2 Kitabul Vasiyya, tradition # 21; vol 3 page 1257 - 1259; published Beirut

·  In addition, we have with us about twenty scholarly collections put together by narrators of traditions and historians that quote the same thing.

1 The two people who initiated this slogan were Zaraa Bin Alburj Altai and Harqoos Bin Zuhair As-Saadi. Tarikh (History) Tibri, vol V, p 72, published Beruit; Kamil Bin Aseer, vol III, p334, published Beruit.

2 Akhbar is plural of khabr. According to the terminology used by Scholars of Islam a saying of the Prophet and Ahlul Bait is called a khabr. The followers of Akhbariat were called Akhbaris and they considered the sayings of the virtuous fourteen as the source of all religious (sharai) commandments. And as far as Qur'an is concerned they thought that since our intellect cannot fathom its meanings when a need arises we should only consult Akhbar (traditions). Insha Allah there will be more discussion in the context of ijtehad later in the book.

Allah's Book. The result was that a number of people started studying and teaching Qur'an on their own.

One of those who gained prominence was Mr. Aslam Jirajpuri and now his successor, the head of Idara Tulu-e-Islam - Mr. Pervez - is spreading the message, but the impact is very slow.

However, the success of Islamic revolution in Iran has given life to a new wave at many places. It seems to have little religious and more of political fervor. The ones who have been most afflicted are graduates of western style institutions or those who have been influenced by them. Suddenly, they have decided to unite against marjiat and ijtehad for the purpose of destroying the system of taqleed and they are using Qur'an to achieve this malicious goal. These days there are around twenty journals of high standard being published in Arabic - 80% being printed in the West and 20% in the East. It is interesting that the owners of these publications are either Christians or those who cannot stand the word, "ijtehad" - all of them singing the same tune.

What is startling is that the movement is the strongest in the Indian Sub-continent; especially, in Lukhnow and Hyderabad- Deccan. Attempts are being made in Karachi and Lahore as well but the progress is slow. This is probably why the pulpit is being used generously and often times speakers are invited from abroad. It is being reported that the intent is to disgrace Iran and for this purpose the instruments of writing and speech are being hired with funding from overseas.

Nevertheless, one argument could be that if the answer to our question could not be found in Qur'an, then it can be sought out of the Prophet's (peace be upon him and his progeny) traditions. However, the difficulty will be that to extract knowledge from the traditions one will have to have thorough knowledge of Arabic language and literature, keen insight into jurisprudence, in depth understanding of traditions and awareness of the faculty of understanding people (ilmur rijal); otherwise, it will not be possible.

5.  In the end, the decision of intellect and sharia is that an individual who is not familiar with the laws of jurisprudence, needs to consult a judicious person knowledgeable of religious faculties and then act accordingly. This is the commandment of Allah, teaching of the Prophet (peace be upon him and his progeny), advice by the Aimma and assertion by the scholars (ulama); and our history has been consistently saying the same thing.

Let us move forward and by using scholarly ways explore taqleed and ijtehad so that we could get peace of mind and conscience.

The Meanings of Taqleed

Books have been written to search out the meanings and purposes of the roots of words in Arabic language. If you open such books you will find that the word "Taqleed" means several things. You wear a necklace or put a wreath around your neck, you will be doing "taqleed". The word "taqleed" comes from the root word "qaladat". Qaladat means:

"Something you put around your neck".

There are several other actions called "taqleed", such as giving responsibility to someone; following the footsteps of another individual; imitating someone or adopting someone else's ways; wrapping a sword's strap around the neck; putting a rope around a camel's neck for recognition and so on.1

So far we have described what the linguists think of this word. Let us ask the experts of ªlaw and the philosophy of law" what they understand about the word, "taqleed" because it is a part of their terminology and topic. The answer we get is:

"if an individual is unaware of the religious intricacies and he unconditionally accepts the orders of an Islamic scholar; or someone, who himself is not a faqih, accepts the fatwa of a mujtahid with the intention of acting accordingly and without any arguments". This is taqleed.2

At this point it is important to emphasize the following:

___________________________________________________________

1 Lisan Ul Arab, Ibne Manzoor, vol 3, p 366, published in Beirut. Taj Ul-Uroos, Muhammad Murtaza Zubeidi, vol 2, p 475, published in Beirut.

Misbah Ul Muneer, Ahmed Bin Muhammad Fayyumi, vol 2, p 512, published in Qum. Al Ain, p 683. Mufarredat, Raghib Isphahani; p 411,  published in Beirut. Almanjid, p 649, published in Beirut.

2 Kifayatul Usul, Akhund Muhammad Kazim Khurasani, p 472, published in  Beirut. Al Urwatul Vusqa, Allama Muhammad Kazim Tabtabai, vol 1, p 4, published in Kuwait.

Some people who have not understood the philosophy of taqleed, propagate that taqleed implies obeying a particular individual. On the other hand all marajay, fuqaha and mujtahideen explain that after extensive research according to recognized rules, a mujtahid discovers a certain rule of sharia, an ordinary Muslim should accept his ruling. This is not the same as obeying or blindly following a specific individual.

Rather, this is a reliable method of acting according to the sharia system and religious laws with the help of an able personality.

During the Siffin battle in the context of arbitration, Ameer (AS) stated, "Silent command (Qur'an) is in need of an interpreter and this interpreter can only be a human being."1

___________________________________________________________

1 Nahjul Balagha, khutba 125, p 182, organized by Dr. Sahmi Saleh, published in Beirut.

What Does Nature Say?

Taqleed is not something that has been imposed on people from outside. Rather it is something in the human being's nature. And remember if something is part of a man's system, it cannot be taught from outside. It keeps simmering inside and then surfaces in all the people irrespective of nationality or gender all over the world. The result is that descendents of Adam have no choice but respond to this call of nature. As an example;

The urge to know the truth; love for beauty; desire to excel; quest for knowledge; wish for honor and respect; feeling for sacrifice and selflessness; and longing for well-being and goodness. Every one of these conditions swells up from the depths of heart; and it is only due to these states coming to the surface that people choose another man as an ideal and nations choose heroes.

By the same token nature truly longs for taqleed. Benefiting from research by the experts is a natural phenomenon. If nations give up taqleed; i.e., move away from excellence; let expertise go astray; pay no attention to skills; can you expect that their civilization will prosper; that their social life will bloom; that inventions will multiply; that industry will grow; that trade will thrive? Certainly not!

The hustle and bustle, the pomp and glory, and the abundance we are used to, it is all because of taqleed. If taqleed loses its effect, every thing will stop, all activities will come to a halt.

We all agree that everyone wants to portray himself as an accomplished person. The only way it can be done is to overcome one's weaknesses by benefiting from another individual who has achieved excellence in that particular field.

And it is not a secret that religion is the most important part of our culture because it is directly linked to the affairs of hereafter. Therefore, it is imperative that in order to know and follow the rules and regulations of sharia, we illuminate our minds with the sayings of those great fuqaha who have devoted their lives for teaching the religion.

Ijtehad is the effort Ulama put in and taqleed is the act of benefiting from this effort by general public. In this context the teacher of the Ulama, Akhund Mulla Muhammad Kazim Khorasani (died 1329 H) has a beautiful saying:

"We should not forget that taqleed is an undisputed fact and it is quite obvious that someone who does not know certain issues will ask a knowledgeable person. It is a natural phenomenon and is in need of no arguments."1

To summarize, taqleed in reality is a dignified way for a person to achieve perfection. If a man could not acquire the knowledge he needs to solve his problems, he should benefit from others' experiences. Imam Jafar-e- Sadiq (AS) says:

"Allah (SWT) will not accept deeds that were performed without comprehension."2

We follow a Mujtahid because he has the insight and the wisdom; he has the cures for our ills.

A Little Explanation

If anyone wants to write commentaries on Ilme Usool (Knowledge of Principles) and Jurisprudence, they need to follow established academic rules and regulations. However, some individuals have not followed these rules and have written some articles that have been unduly harsh in their

____________________________________________________

1 Kifayatul Usul, p 472, published in Beirut.

2 Usule Kafi, vol 1, p 35, published Maktaba Islamia, Tehran.

criticism on some topics. Let us take the example of taqleed. They looked up the meaning of taqleed in a dictionary and decided that tqleed is putting a leash around your neck. They simply ignored where the word comes from and what do the experts have to say. They have tried to misguide general public that taqleed is a burden that has been placed on their shoulders in the sacred name of sharia and they just have to live with it.

However, the concept of taqleed is just the opposite.

What it really means is that the follower (muqallid) places the burden of the accuracy of the fatwa squarely on the shoulders of the marjai-taqleed, while absolving himself of the responsibility for the goodness of his deeds related to the fatwa; whereas the marja' is held responsible for those deeds.

The rule in the philosophy of law books states:

"A commoner hangs the register of his deeds around the neck of the marjai-taqleed."1

In this context our greatest narrator of traditions, Muhammad Bin Yaqub Kaleni, writes:

Once Imam Sadiq (AS) was present at a meeting at Rabia Tur Rai's^2 house. A Bedouin asked Rabia a question. Rabia immediately responded. The Bedouin immediately asked another question. "OK, do you accept the responsibility for what you have said?" Rabia became quiet. The Bedouin repeated his question. Rabia still stayed quiet. At this juncture Imam Jafare Sadiq (AS) explained the relevant rule:

"Yes the burden is on his neck"

Then the Imam elaborated:

_____________________________________________________

1 Al Ijtehad wat Taqleed by Sayyad Raza As Sadr, p 79

2 Rabia Tur Rai's father was Abdur Rahman Farokh. According to Rijal Sheikh Tusi he was a favorite pupil of Imam Zainul Abideen (AS). He also received blessings from Imam Muhammad Baqar (AS). He was one of the well known fuqahas of Madina. Rijal p 177

"Whoever gives the fatwa, is accountable for it."1

_______________________________________________________________

1 Furu Kafi - vol 7, Baab Innal Mufti Zamin - p 409, published Darul Kutub Al Islamia - Tehran.

Guidance by Intellect

Our intellect also supports the fact that taqleed is needed.

The reason is that man is not something that has been created and then set aside. Rather he is an active existence that is always struggling and striving. With every breath he is eager to learn where he is heading to and how he can get there. In this struggle the primary condition for success is to know for sure what path he needs to take to get to his destination. And if he himself does not know it, he needs to get directions from someone who knows how to get there.

This is precisely why, in order to facilitate traffic, all big cities have signboards everywhere, giving directions to different places. They tell us what direction to take, where to turn and what speed to follow. The traffic experts have actually brought the roads alive by drawing all kinds of signs on the roads. These symbols have taken on international standards that guide people from all over the world alike.

Suppose the traffic rules did not exist or were not followed, do you think in this age of high speed traffic, travel would be safe? Absolutely not, everyone would be scared at every step.

If human intellect emphasizes use of taqleed (following someone else's laid down rules) in the mundane affairs of normal life, how is it possible that in the important realm of religion everyone could be free to follow or not follow rules of Sharia at their own whims.

After all, Islam has a system with rules and regulations that need to be followed. Until and unless you know the relevant rules and regulations well, you will not be able to act according to them. Either a man has the ability to do ijtehad himself as he can do the research and understand issues of jurisprudence himself; or, to know the shara'i rules, he has no other choice but to do taqleed.

Another thought worth considering. All wise people in the world say, "one must defend against imminent danger". That is, whenever there is a danger, one must protect himself.

You see, we have to keep in mind that if our ignorance about sharai issues keeps growing, then all our worldly affairs will come to a halt. So it is imperative that we take care of this issue. Does it not make sense that people should clearly understand the religious obligations so they could satisfy them in the most appropriate manner and nothing is left un-fulfilled?

Once again, there are only two ways of dealing with these dangers. The first is research, i.e., one should climb the ijtehad ladder himself. The second is taqleed, i.e., follow the fatwa of a mujtahid. The first method is not possible for everyone; the second is easy to follow. This is precisely why taqleed has been declared mandatory (wajib).

And This is How Qur'an Guides

Even though there are several verses in Allah's Book that shed light on the issue of Taqleed. However, to keep it brief, we will refer to only two of them. One is:

"If you do not know, then ask Ahluz Zikr, i.e. those who know - the learned ones."1

This verse - full of guidance - describes a basic principle.

The "ignorant" should benefit from the "knowledgeable". If someone is unaware of a fact, he should ask someone who is aware. Here it is quite obvious that the verse decrees it necessary that one should ask in order to know the issues of Sharia. So in case of ignorance it is mandatory (wajib) to ask an authentic scholar.

At this point the intellect asks. Is the question being asked just for the fun of it? Is it being asked to show off one's intelligence? Or is it being asked to test the knowledge of the scholar? It is quite obvious that the verse does not command asking frivolous questions. Rather the intent is that the lack of knowledge is taken care of. That the ignorant becomes wiser.

And now that the person knows, he will not have any problem acting on it. This is the logical proof of the need for Taqleed.

It is possible that some people may say that the word Ahluz Zikr refers to the Virtuous Ahlul Bait. Yes, we believe the same. It is our belief that at the first level, our Righteous Guides are the Ahluz Zikr. But then they tell us that after them Fuqaha and Ulama of the Ummah assume the leadership role.

And if this clear fact and truth is not accepted, then no one can stop absolute ignorance from becoming the fate of the Ummah.

______________________________________________________

1 Surah Nahl, Verse 43

Not every member of the society is capable of scholarly discourse. And during the occultation of Last Imam - the true learned (who has been taught directly by the Creator) - no one has access to him, the only logical solution is to consult those who have been taught indirectly and know and act on Imam's teachings.

The second command of Qura'n comes in the one hundred and twenty second verse of Surah Tauba. The sacred verse says:

"It is not essential that all believers should go. However, it is important that a few people from all segments of the society and Ummah should embark on the path to acquire knowledge of religion. Once they have gained the capability, they should come back to their homelands and teach the local residents that they stay aware from bad deeds and avoid the path of denial."1

This verse provides sufficient guidance. The first message in this verse is that not all but a few need to come forward for mastering the religious faculties. In other words what is needed is that a few people become the scholars of religion and others should accept their scholarly leadership and follow their instructions.

You see, there are three key words in this verse that invite every individual of intellect to ponder. Tafaqqa, Nazar and Hazar. The first word came out of jurisprudence and means "to know" - not just knowing but knowing after deep thinking and getting to the bottom of an issue. Raghib Isfahani, considered a renowned expert on explaining the Qura'nic words, writes in his world-famous book "Almufarradat":

______________________________________________

1 Surah, Toba Verse 43

"Jurisprudence (fiqh) is the discovery of the unknown, the invisible and the hidden facts."

Regarding Tafaqqa he writes:

"Once something, that was sought after, has been found, gaining expertise in it is Tafaqqa".

The second word is Nazar or Inzar. It means informing about the upcoming danger. The greatest linguist, Muhammad Ibn Mukarram, writes in his dictionary, "Lisan Ul Arab":

"He informed the nation about the dangerous situation. The nation realized the gravity and did whatever it could to save itself."

The third word is Hazar. It means to be careful. Ibne Mukarram writes in this context:

"Someone who is aware; laced with defensive weapons; ready to face any calamity; so well prepared to face any difficulties as if he is about to run into an emergency situation."

Now if we consider the overall impression of these words.

And if we look at the message the verse is trying to convey, it appears that those members of the society who are active, who are doers and who have the capability, after acquiring the knowledge of Islam should fulfill their duty and others should benefit from them.

So the capable ones should use their intellect to seek the light, and those who do not have such capacities should get help from others. Nonetheless, this process of discovery, absorption, dissemination and give and take should continue. It is again submitted that this is exactly what ijtehad and taqleed are all about.

Decision of Tradition (Hadith)

In our collection of traditions there are about 100 traditions that address the rationale behind taqleed. Some of them declare taqleed mandatory (wajib), such as Sahiha1 Ishaq Bin Yaqub.

This authentic tradition by our Current Imam Hujjat Ibnul Hasan (AS) is as follows:

"In your lives when you face new problems never heard of before, consult with narrators of our traditions to find out the rules and regulations on how to deal with the new situations.

Following them is mandatory (wajib) on you because I command you to do so and following me is mandatory (wajib) on you because Allah commands you to do so."2

Some intellectuals had difficulty getting to the real message of the Great Imam (AS) in this saying. Therefore, they started saying that the Imam had used the word "Ruwat" instead of "Fuqaha" in this saying. However, regarding taqleed and ruju (consultation) it needs to refer to fuqaha.

To explain it further, at the time of this saying, an average man was accustomed to the words rivayat and ravi (tradition and tradition narrator); and hadith and muhadith (saying and saying narrator). That is why these words were typically used.

Then when the light of knowledge started to shine and religious

__________________________________________________________

1 There used to be traditions of all kinds. Then the tradition experts scrutinized all of them, categorized them and then based on the level of a certain quality coined a name such as correct (sahih), popular (maqbool), continuous (mutavatir), agreed on (mawasiq), reliable (mo'tabar), weak (zaeef) etc. Therefore, sahiha is a tradition by such narrators who all belong to Shia sect and are considered reliable in all aspects.

2 Vasailush Shia - Chapter 11 - Sifatul Qazi - Tradition 9.

literature began to take shape, use of certain words became common; such as, fiqh (jurisprudence) for getting to the core of a piece of writing, taqleed for obedience with understanding, mujtahid and marja for the individual to be followed in religion with knowledge.

You see, this is the nature of evolution that affects different facets of life. When wisdom and knowledge require them, new words spring up as the vehicles to explain certain ideas and then they gain acceptance in the society.

Some people, who are stuck in their scholarly pride, also decree that in this saying the Imam directs us to consult the fuqaha only in cases of calamities; i.e. only if you face certain difficulties, you need to ask an authentic personality of the fiqh world. Whereas, this saying applies to all issues that affect a person's individual as well as collective life in the society until doom's day.

Also it is important to pay attention to the fact that the Arabic word alhawadith is the plural form of hadtha but in Arabic literature, the language of muhadith and that of fuqaha, it does not mean the same thing as accident in English. Here alhawadithul waqia refers to all new situations that an individual comes across.1

Another fact to consider is that the Current Imam (AS) on one hand directed common people to consult fuqaha of their time to seek solutions to new problems, on the other hand he declared these fuqaha as the authority. So it is mandatory (wajib) to follow their instructions just like it is mandatory to follow Imam's instructions. The saying also conveys the message that there is accountability for disobeying the fuqaha just like there is accountability for disobeying the Imam.

Some scholars doubt the authenticity of this saying. They claim that the tradition narrator is Ishaq Bin Yaqub who is not a known personality. However, the fact is that in the scholarly

___________________________________________________________

1 Meaning of Hawdith: Almanjid, Alaab Maaluf, p 121Al Mufarridat, Raghib Isphahani, p 110. Al Ain, Ibne Mukkaram, p 167. Majmaul Bayanul Hadith, Sami Atif Ul Zain, p 222.

world Ishaq Bin Yaqub is not an unknown person. He is the brother and teacher of a reliable friend of Islam, Muhammad Bin Yaqub Kalini. None of the greats of the world of hadith have called him a weakling. In addition, Al Rejal, the author of Qamus (Arabic dictionary) has also authenticated him.

In addition, the referenced saying has been quoted by Sheikh Saduq (died 381 H) in Kamal Uddin; Sheikh Tusi in Ghaibat; Tibrisi in Ehtejaj; and Allama Hur Amili in Vasailush Shia. They have all listed Muhammad Bin Yaqub as the source^1. If such hadith specialists consider this saying authentic, there is no place for any doubters.

There is another tradition on this subject by Imam Jafar-e- Sadiq (AS):

"Any deed done without knowledge and understanding will not be accepted by Allah."2

Similarly Imam Sadiq (AS) told Humran Ibn Aain:

"Destruction is the fate of those who hesitate to seek answers to problems."3

The leader of martyrs, Hazrat Imam Hussain (AS), guides like this:

______________________________________________________

1 Kamal Uddin wa tmam Un Nema, Abu Jafar Muhammad Ibn Babu As Saduq, vol 2, p 484, published by Muassasa tul Nashr Ul Islami, Qum. Ghaibat, Sheikh Tusi, p 177. Ihtejaj, Tabrisi, vol 2, p 283. Vasail Ush Shia, Bab Sifat Ul Qadhi, vol 27, p 140, published by Muassas tul Ahl Albait. Awalim Ul Uloom, Muhaddith Kabir Sheikh Abdullah Al Bahrani, vol 2, p 90, Intisharat Bunyad Farhangi, Qum.

2 Usul Kafi, vol 1, hadith 2, p 35, published by Maktaba Islamia, Tehran.

3 Usule Kafi, vol 1, hadith 1, p 31, published by Maktaba Islamia, Tehran

"The authority for running the affairs of the society and getting all commandments of sharia executed lies with those religious scholars who get Allah acquainted and who have been entrusted by Allah with the responsibility of answering questions of lawful and unlawful."1

In the same context another saying called Maqbula^2 Umar Ibn Hanzala is referred to Imam Sadiq (AS):

"Who amongst you narrates our sayings, keeps an eye on our declared lawful and unlawful issues, has the knowledge of our commandments, you should accept his decisions with your heart. And you should understand that I have made him your ruler. Also if his decisions are according to our teachings and if someone does not follow those decisions, then let it be understood that he is insulting Allah's command and he is denying us. And whoever denies us will be censurable for denying Allah and will be at the threshold of polytheism (shirk)."3

______________________________________________________________

1 Tohful Uqool,p 169, Ibn Shaabatul Harani, published Tehran.

2 Dr. Subhi Saleh, the author of Ulumul Hadith writes, "Maqbool tradition is called `sahih' (correct) and the rejected one is called `zaeef' (weak)." In addition the Shia Scholars state, "A tradition whose meanings are well known among general masses for the purpose of acting on it, is known as maqboola (acceptable)".

3 Usule Kafi, vol 1, book Fazlul Ilm, p 54, narration 10, published Maktaba Islamia, Tehran.

And now here are a few traditions of Chaste Imams that prove that in their respective times they themselves introduced various wise persons who could provide sharai commands and solve the religious issues.

Shoaib Aqarqufi asked Imam Jafar Sadiq (AS), "when there is a need who do we ask questions of sharia?" Hazrat responded:

"Ask Abu Baseer Asadi."1

Similarly we receive guidance from the following tradition of Imam Sadiq (AS):

Abdullah Ibn Yafur asked the sixth Imam, "my lord, if someone asks me a sharai question, neither can I come to you for the answer every time, nor can I myself provide a satisfactory answer." The Imam responded:

"OK, then why don't you consult Muhammad Ibne Muslim Saqafi? He has listened to my father and he had my father's blessings and he was considered one of trusted people."2

Another saying of Imam Jafar Sadiq (AS): Younus Ibne Yaqub says, "we were in the sacred company of Imam Sadiq (AS). During conversation Imam said:

_____________________________________________________________

1 Rajal Kashi, issue 291, published by Mustafavi, Tehran. Vasail Ush Shia, vol 27, p 142, Manshurat Muassasa, Aal Ul Bait, Qum.

2 Vasail Ush Shia, Hur Amli, vol 27, p 144, Manshurat Muassasa, Aal Ul Bait, Qum.

"If you have no place to get peace of mind and cannot get solutions to your problems, then what is the difficulty in visiting Haris Ibne Mughaira Nasri?"1

Eighth Imam Raza (AS) is quoted by Abdul Aziz Ibnul Mohtadi and Ali Ibne Yaqtin, that we asked Imam, "Your honor, we live far away from here. We cannot visit you very often. Please tell us how we can seek religious knowledge. Can we count on Younus Bin Abdur Rahman?" The Imam responded,

"Yes, benefit from Younus Bin Abdur Rahman."2

Same question was asked by Ali Bin Mussayyab Hamdani.

The Imam responded:

"In your transactions and problems you should seek judgment (fatwa) from Zikria Bin Adam Qumi because he is honest and trustworthy in the affairs of this world and religion."3

Another saying of Hazrat Imam Raza (AS) relevant to the subject under discussion:

Abdul Wahid Bin Muhammad Bin Abdoos narrates that the esteemed Imam said:

"The Lord of all worlds will bless His servant with His divine mercy who keeps our system alive."

The narrator says that he asked, "Your honor, how can your system be kept alive?"

The Imam responded:

________________________________________________________

1 Vasail Ush Shia, Hur Amli, vol 27, p 145, Manshurat Muassasa, Aal Ul Bait, Qum.

2 Vasail Ush Shia, Hur Amli, vol 27, p 148, Manshurat Muassasa, Aal Ul Bait, Qum.

3 Vasail Ush Shia, Hur Amli, vol 27, p 146, Manshurat Muassasa, Aal Ul Bait, Qum.

"By seeking our knowledge and then passing on to others."1

And now the names of a few great personalities who were chosen by the Chaste Aimma (AS) for providing intellectual guidance and leadership:

Qasam Ibne Abbas was appointed by Ali Ibne Abi Talib (AS) as the governor of Mecca. Amir (AS) gave him instructions in a letter as follows:

"Qasam. Give fatwa to those who desire it from you. Teach the ones who do not know and refresh memory of those who do know."2

Imam Baqar (AS) told Aban Bin Taghlab Bin Rabah:

"You sit in the mosque in Madina and give fatwas to those who come to get them. I very much like people like you among our shias"3

Muaz Ibn Muslim Nahvi quotes Imam Jafar Sadiq (AS):

"Is it true that you sit in the mosque and give fatwas?" I replied,"Yes, and before leaving I wanted to ask you something in this context. My lord, when I am in the mosque, all kinds of people come to ask questions. If I find someone whose thinking appears to be different from ours, I respond to him according to his own thinking. If the individual happens to be a lover of Ahlul Bait, I fulfill my obligation by answering according to your teachings. But sometimes it becomes difficult to discern, then I give him several answers with

________________________________________________________

1 Maanil Akhbar, p 180, Vasail Ush Shia, vol 27, p 140.

2 Nahjul Balagha, p 457, organized by Dr. Sabhi Saleh, published Beirut.

3 Rijal Ul Najashi, Abul Abbas Ahmad Bin Ali Al Najashi, vol 1, p 73, published Varal Adhvan, Beirut.

quotations from people of different schools of thought. The Imam (AS) responded,"You are doing the right thing. In such situations I do the same."1

________________________________________________________________

1 Rijal Kushi, p 470, published Mustafavi, Tehran.

Think of It This Way

Qura'n wants that every faithful should lead a life filled with the light of knowledge and wisdom. The holy Prophet (peace be upon him and his progeny) and the chaste Imams (AS) had the same desire. But at the same time it has been emphasized that of all faculties of knowledge, religious studies should be at the top in priority. Thorough understanding of religion should have preference. It is important to know that awareness of sharia in day to day transactions is fundamental.

Let us also clear this misconception that tafaqqa (expertise in the knowledge of shari'a) is limited to awareness of a few issues of cleanliness, prayers, fasting, etc. Rather in the context of life in this world, it is the competency to know and scrutinize the everyday transactions of individuals and the society at large.

You see diin (religion) is a system that guides every move of its believers. And the purpose of gaining expertise in diin is that an individual has thorough knowledge of all commands related to his and others' everyday transactions. As stated earlier, tafaqqa is not limited to the rules of worship. Rather it covers ethics, citizenship, politics, government, economics, trade, agriculture, defense, international relations, industry etc.

In regards to this awareness the intellectual of Islam, Imam Ali (AS), once declared from the podium:

"It is sensible to be well versed in religious laws."1

It is possible that some people who have trouble getting out of their limited thought process may have the impression that the journals compiled by the marajae seem to be limited to worship related issues. Yes, on the surface it appears that way.

_____________________________________________________

1 Usul-e-Kafi, vol 1, p 36, published Maktaba Islamia, Tehran

On the other hand since these journals are the means in writing to make general public aware of issues related to their everyday transactions, it just makes sense to cover such issues.

However, as far as the larger and classical collections of jurisprudence (fiqh) are concerned, they have the most apropriate solutions for just about every problem related to the individual as well as the society. There are detailed discussions with proper arguments relevant to the different branches of social sciences. However, this treasure is of use to only those scholars who take the pains to study them and not for the average man.

The special reason, rather the real reason, for keeping the journals of marja'e brief is that after the demise of the holy Prophet (SWS), there was a well thought out revolution that changed the face of politics and government. It did not leave any room for the shia sect. The result is that until now any time constitution experts have gathered to show off their knowledge of the law they have only looked at the four sects of jurisprudence (fiqh). No one except a handful has paid any attention to the fifth fiqhi sect. So this neglectful attitude of the worldly people has created a lot of hurdles and has not given the opportunity to the shia fiqh to thrive.

On the other hand history says that at different times and places in the world shias themselves got the seat of the government. It is true. But wherever they got the power they did rule but not on the basis of shia fiqh. In other words no effective idealistic government came into being that could enforce the sharai rules and regulations. Such as:

Idrisi government in Morocco; Alawis' rule in states around Qazvain Sea; the kingdom of Aal-Boia in Iraq and Persia; reign of Banu Hamdan in Syria; Fatimi rule in Egypt; empires of Safavis, Qacharis and Pahalvis in Iran; administrations of Aadil and Qutub in South India; the state of Awadh in North India, etc.

OK, that is correct. But it relates to only a few segments of the history of shias. You see, in this world wherever strong personalities showing affiliation with virtuous Ahlul Bait took reins, a vibrant civilization and captivating culture came into being. Literature flourished. Creativity blossomed. Such values set in that are still non existent in many societies. However, in spite of all this the rules and regulations of shia fiqh were enforced only loosely. In other words common shia person did not get the fiqhi mindset. The result is that the rules and regulations relevant to every day life stayed frozen. They were neither enforced nor disseminated to general public.

There were different reasons and circumstances responsible for such situations but it is best not to discuss them openly here.

Anyway, let us get back to our topic. Some people claim that Qura'n and other treatises strongly condemn taqleed, obedience and following. Qur'an says in 28th verse of Surah Aaraf:

"When these people commit a shameful act, they say, "We have seen our elders do these deeds and Allah has ordered us to do so. "Tell them, Allah never orders doing bad deeds. Do you in the name of Allah say such things that you have no knowledge of?"

And this is not the only verse. There are others such as verse 104 of Surah Mayeda:

"And when they are told to come towards the constitution that came from Allah and follow the Prophet, they say, "whatever we have seen our ancestors do, suffices for us." Will they continue to follow their ancestors, even if those ancestors had no knowledge and were totally ignorant of the true path?"

Now let us look at the portion of Surah Sho'ra (verses 70 - 74) where Prophet Ibrahim (AS) talks to his community. Here is the summary:

"When Ibrahim asked the community and the priest of the idolfilled temple as to whom did they worship. They answered, "Here are some idols that we worship and serve." Ibrahim then asked, "When you call them, do they respond? Do they give you any benefit or harm?"º They said, "No, we have only seen our elders do it"."

Next let us benefit from a few verses (20-22) of Surah Zakhraf:

"The polytheists say, "If compassionate Allah did not want, we would not worship these idols." They are not aware of the root cause of the problem and talk nonsense. Do they have some sort of a document from us that they use as justification for their idol-worshipping? Their only argument is that they have seen their ancestors stay on this course and now they are simply following on their footsteps."

At this juncture we submit to our esteemed readers that the critics of taqleed are split into two groups. One group is composed of heavy weight old timers who are well known scholars and their writings are laced with classical arguments.

The second group consists of emotional reformists of the current age who are sick and tired of soul wrenching environment and those who are maintaining the status quo.

God knows how long these poor souls have been living in this misery. When they do not see light at the end of the tunnel, they explode. They become so sensitive that they get into arguments with everyone around them.

But you see, sensible people always try to solve problems; they try to put out fires and not put fuel on the fire. When a storm comes, they try to save the boat. If someone wants to reform a system, he needs to have patience.

Anyway, we will meet these upcoming intellectuals later on. For now let us make a humble submission to the great scholars.

Dear elders of the society. Keeping Allah's presence in mind, kindly tell us whether the sacred verses we have referred to, condemn the same taqleed that is mandatory in Shia Fiqh and these censure those taqleed practicing shias who are true followers of Ahlul Bait? Is it not true that these verses really address infidel and polytheist groups? Also the thoughts and deeds these verses refer to, is there any trace of them in a shia follower (muqallid)?

These verses reflect the nature, psyche, character, language, feelings, ideas and traditions of a nation that is far from civilization, totally lacks wisdom, and is stubborn of the highest order. Or in reference to these Qura'nic verses a picture comes to mind of a group of people whose intellect is frozen and they have lost sagacity and awareness.

Similarly there are other verses such as Surah Al Baqara, verses 170-171:

"When they (polytheists) are told that they should obey Allah's commands, their response is that they are following their ancestors' ways. Now if their ancestors failed to use their senses and stayed off the right path, will they still follow them?

These people who refuse to adopt God-sent track, are like animals that only listen to herdsman's holler. They are deaf, dumb and blind. That is why they understand nothing."

Let us submit one more time.

Dear friends, let us be fair. Does the picture of ways and style these verses paint, have any semblance to under discussion faculty of taqleed and ijtehad? Is slandering of this human guidance system a rational thing to do?

Next, there is an argument that the word "taqleed" is nowhere to be found in Qura'n. OK, the question is. Is the objective the word or the meaning? It is quite obvious that every learned individual will focus on the meaning. This objective is readily achieved by several other words such as consult (ruju), derive (akhaz), style (andaz), question, education, and guidance that lead to taqleed. All these words have been used in Qura'n Isn't it interesting that all the above verses are used as an argument against taqleed; whereas same sacred verses are teaching us the value of taqleed. Who to follow? When to obey? Following ignorant leads to darkness while following truly learned people leads to enlightenment.

A Little More Aggravation

You see, taqleed is not following ancestors who were lost in the dark or a society immersed in ignorance. In the language of fiqh, being aware of one's duties with alert intellect and open eyes, is called taqleed.

Secondly, taqleed has no relationship with principles (Usule- Din). Rather it deals with the day today issues that everyone comes across.

However, there are people who are adamant that they will not accept the concepts of taqleed and ijtehad and put forward the argument that these ideas are neither found in Allah's Book nor in the sayings of infallible Fourteen. To such people our submission is that as far as Qur'an is concerned we have written enough. As to what the infallible Fourteen have said about this subject, again we have discussed at length. However, for further explanation, one of the sayings of Imam Hasan Askari (AS) is presented here for the benefit of those who are hollering that the word "taqleed" was non-existent in the days of the Holy Prophet (SA) and the infallible Fourteen. Our humble submission is that during those days this word as a phrase was as well-known as the local currency. Everyone had it at the tip of their tongues. Women used it extensively. As a proof kindly review the following:

It is related to Abu Basir for whose integrity and credibility there is total consensus in the circles of Imamia scholars. Kindly check^1:

Imam Sadiq (AS) is the source of this saying. This tradition is also mentioned in Al Kafi, the oldest collection of our principles and practical aspects of religious doctrine (Usul and Fur'u). This book was the result of the grand efforts of the most famous narrator of Shia Fiqh, Muhammad Ibn Yaqoob Kalini. The tradition goes like this:

"Abu Basir says, "Once I was in the sacred company of Imam Jafar Sadiq (AS). A woman, Umme Khalid Al Abdiyya, came to see the Imam and implored, "My stomach keeps gurgling. A doctor from Iraq prescribes that I should mix barley with wine and drink. But I know that you do not approve of it and I have come to ask you." The Imam heard it and said, "Then what is your problem in using it?" The woman said, "I am in your taqleed and after I die I would need to answer if you allowed me to drink it or not." The Imam responded, "Even if you are

___________________________________________________

1 Muntahal Aalamal, Sheikh Abbas Qummi, vol 2, p 175, published in Tehran.

on your death bed, do not take even a sip. If you do not follow my instructions, you will regret it. Do you understand?""1

We have several more references in this regard but there is no point in dragging the issue on. However, we wish to tell those who are searching for the word "taqleed" in the days of the Imams that they should be prepared to discuss 11th Imam's hadith mentioned earlier.

Firstly, instead of scrutinizing this particular hadith in a just way, some writers have hastened to declare it weak. In order to decide about the validity of traditions there are several factors that need to be looked at. It is important to know the rules of "Study of Personalities (Ilme Rijal)" and the rules for "Determining What Really Happened (Darayat)". The subject core should be studied from credibility point of view. It is imperative to see that every part of the hadith is according to the basic commands and conditions of the sharia. Does the statement have the desired depth of thought and strength of meanings? In addition the position and status of channels used for transmitting the hadith need to be critically assessed.

Then, about the scholars who have accepted this hadith and made it part of their body of knowledge; what is the level of their research and what is their status in the scholarly world?

The expediency-loving writers have ignored all the rules and regulations that should be the bases of scrutiny and have expressed doubts about the under-discussion hadith. As an example, they are not satisfied with the channel of transmission as it includes such narrators as - Muhammad Ahmed Ibne Abbas, Muhammad Ibne Qasim, Yousuf Ibne Muhammad Ibne Ziad and Ali Ibne Muhammad Ibne Yasar.

______________________________________________________

1 Furu Kafi, Kalini, vol 6, p 413, Hadith number 1, published Darul Kutub  Islamia, Tehran. Al Hadaiq Un Nazira, Muhaqqaq Bohrani, vol 1, p 288,  published Beruit. Vasail Ush Shia, Hur Amili, vol 25, p 344, Intisharat  Muassasa Aal Bait, Qum. Jawahir Ul Kalam, Sheikh Muhammad Hasan  Najfi, vol 36, p 445, published Beruit.

However, we wish that these critics had asked the opinions of the great scholars of the "Study of Personalities" (Ilme Rijal). For your satisfaction please study the following:

Bahjatul  Aamal,  Allama  Ali  At  Tayyari,  vol  6,  p  56,  published  Bunyad Farhang Islami, Iran

Tanqih  Ul  Miqal,  Ayatullah  Mamaqani,  vol  1,  p  280,  Intisharate  Jahan, Tehran.

Mu'jame  Rijalul Hadith,  Ayatullah  Khooi,  vol  15,  p  9,  Intisharate Aasare Shia, Iran.

In all these collections of knowledge and wisdom the narrators mentioned have been declared highly trust-worthy, credible and reliable. And the great personalities who have expressed these opinions are all our intellectual leaders and an excellent gift of the time.

Now we wish to get the privilege of quoting a hadith that is famous as Mo'tabara Tusi (a completely reliable tradition quoted by Sheikh Tusi). The eleventh Imam (AS) says:

"General public should follow in taqleed those fuqaha who control themselves, take care of Din, stay away from inner desires and are obedient to Allah."

For the consumption of those people who say that this tradition has only been mentioned in an unreliable Commentary of Qur'an, here are references from eighteen books that clearly mention this hadith:

1.  Vasail  Ush  Shia,  Sheikh  Hur  Aamily,  vol  27,  p  131,  Intisharate Muassasa Aalul Bait, Qum.

2.  Al  Ihtijaj,  Sheikh  Ahmed  Ibne  Ali  Tabrisi,  vol  2,  p  263,  published Muassasa tul A'alami, Beruit.

3.  Tafsir Imam Hasan Askari (AS), p 300.

4.  Mustanad Ush Shia, Muhaqqaq Naraqi, vol 2, p 519.

5.  Bihar  Ul  Anwar,  Allama  Majlisi,  vol  2,  p  88,  published  Muassasa tul Vafa, Beruit.

6.  Kanzud Daqaiq, Mirza Muhammad Mashhadi, vol 1, p 381.

8.  Awaid  Ul  Ayyam,  Muhaqqaq  Naraqi,  p  199,  Manshurat, Maktaba Basirati, Qum.

9.  Nihayatul Afkar, Sheikh Zia Uddin Iraqi, vol 4, p 244

10. Hasarul Ijtehad, Aaqa Buzurg Tehrani, p 51.

11. Kitabul Qaza, Sheikh Ansari, p 341.

12. Al Urvatul Vusqa, Sayyad Muhammad Kazim Yazdi, vol 1, p 10, published Muassasatul A'alami, Beruit.

13. Mustamsak Urvatul Vusqa, Sayyad Mohsin Hakeem, vol 1, p 41, published Beruit.

14. Alfiqatul  Istidlali,  Sayyad  Abul  Qasim  Khooi,  vol  1,  p  81, 105, 221, 230, 231, 236.

15. Al Ijtehad Val Taqleed, Sheikh Ahmed Azari Qummi, vol 1, p  32, Intisharate Muassasa Darul Ilm, Qum.

16. Masail Minul  Ijtehad Val Taqleed, Sheikh Hussain Noori, p 101, Markaz Ul Nasharul Islami, Qum

17. Al Ijtehad Val Taqleed, Sheikh Muhammad Mehdi Al Asafi, p  105, published Markaz Al Ghadir, 3rd edition, Qum.

18. Avalim Ul Uloom, Sheikh Abdullah Bahrani, part 3, p 410, published Qum.

To conclude we need to commit to memory a decree of Current Imam (AS). It provides us a very thoughtful rule for accepting a tradition. The greatest faqih and expert on traditions in Shia school of thought, Sheikh Muhammad Ibne Hassan Hur Aamily writes, "This sacred command from the Current Imam (AS) was transmitted by Muhammad Ibn Abdul Aziz Kushi via his book "Al Rijal" to Ali Ibne Muhammad Ibne Qatiba who then handed it over to us through Muhammad Ibne Ibrahim Maraghi. The command says:

"Our friends should not hesitate to accept our messages when they come through our trusted people."1

________________________________________________________

1 Vasail Ush Shia, vol 1, chapter 3, hadith number 61, p 38, third edition, Intisharate Muassasa Aalul Bait, Qum.

The jewel of knowledge, Imam Sadiq (AS), handed his bright student Umar Ibne Hanzala another rule about checking the credibility of a tradition. He says:

"If there is consensus among the intellectuals of the nation on a hadith, there is no need to hesitate in accepting it."1

_______________________________________________________

1 Vasail Ush Shia, vol 27, chapter 9, hadith number 1, p 106, third edition,  Intisharate Muassasa Aalul Bait, Qum.

The School of Ijtehad

The Beginning

Islam binds every follower to carry out his affairs according to a collection of rules and regulations called "Sharia". In order to conform one's actions to a certain rule, it is important to have good knowledge of the relevant rules and regulations. This is why it is everyone's duty to seek detailed knowledge of tenets (usul) and branches (furu) of Diin. It makes sense from intellectual point of view and is also supported by the Book and Sunnah. However, to be able to understand the issues and explain satisfactorily, every era has certain requirements and there is need for specific methods of explanation.

Since the days of the Holy Prophet (SA) until the beginning of great occultation, whenever, people had any difficulty, it was resolved through the loving attention of our great leaders.

However, there came a time when this facility was gone and at the same time new civilization surfaced; new culture took root; travel became easier and ubiquitous; population exploded; world began to shrink; new people started arriving everywhere; intermingling began to occur among people of all races; business boomed; industry grew; new inventions came from everywhere; lifestyle changed; in other words almost all aspects of life including economics and sociology went through revolutionary changes. As a result a new world order came into being.

In these new circumstances there are many things that require clarification for being right or wrong, legitimate or illegitimate. But it is not easy to find the arguments in the Book and the Sunnah. It does not mean that Qura'n and Sunnah do not have the solutions in their sacred stock. Solutions are there; however, the fact is that some concerns get resolved with a little knowledge and effort; but other issues require in depth research and thus technical ability. This scholarly curiosity and expert research is called Ijtehad in the language of Fiqh.

Another thing; in the history of mankind rules and regulations were needed in all ages. These may be in the form of traditions or the commandments of an authoritarian or the creation of a people-elected legislature or a collection of rules and regulations given by a religion. In any case within their context these are all known as laws.

The stories about old civilizations eulogize the Ashury Civilization a great deal. One of the main reasons is that Hamurabi's constitution belonged to that era.

This story is about 18th century BC. Sun-worshipping Hamurabi^1, ruler of the green belt between the twin rivers, Dajla and Farat called Iraq, gave a 285 page constitution to his people. This constitution was engraved on slabs of stone with nails and is on display in a Paris museum since 1902. This manifesto might have been useful in its days but now being a dead document, it is an old sample of stone engraving. The fact of the matter is that when a treatise loses its efficacy in different times, it does not matter if it is engraved in stone or in people's hearts, it becomes a useless document.

This is why those who have command over Islamic faculties of knowledge claim that our cache of fiqh and the roots of fiqh are such a wealth of high standard ever-lasting rules and regulations that they take care of a person's needs for this world and hereafter from cradle to grave. They have miraculous capabilities for encompassing the vast requirements of the society from each and every era.

One of the main reasons is the perfection of the collection of laws. The other is the robust guiding principles that lead the mind to the root of the command. And then the process of

_________________________________________________________

1 Hamurabi is the same Namrud who wanted to take a vendetta by throwing  Prophet Ibrahim (AS) to a huge fire.

searching for the right command in itself is such that it leaves its mark. What we have just alluded to, i.e., "rinciples of jurisprudence (fiqh)" is a great gift from God.

In this context a well known intellectual of the scholarly world, Dr. Muhammad Hameed Ullah, says, "Probably the biggest achievement of the Muslims is "Principles of Jurisprudence (Fiqh)". There were laws before Muslims.

However, there is no such thing as "Principles of Jurisprudence (Fiqh)" in the whole world. And now we can say that it is a distinct addition that has taken care of a deficiency in the Faculty of Law. Muslims can be proud of the fact that the laws did exist in all countries of the world but no nation presented the Faculty of Law in any form or shape. The "Principles of Law" is the faculty that can be applied not only to the Islamic laws but also to any laws of the world."1

________________________________________________________

1 Khutabat Bahawalpur by Dr. Muhammad Hameed Ullah, p 118, 120,  Journal of Islamic Research Council, Islamabad.

Commentary by Imam Hasan  Askari (AS)

Whether it is a treasure of Commentaries or a collection of Traditions; whether it is organized by the earlier intellectuals or collected by later authors; all such researches cannot be declared totally clean. So even in those books of Islamic Knowledge that are generally depended on by all Muslims some people are able to find faults, such as, "this anecdote looks similar to Israeli stories; the narrators of this tradition do not come up to the mark; that tradition does not have solid proofs; there is some doubt in this tradition; and so on".

However, in spite of all such faults no presentation has totally been discarded because if people start rejecting books for minor defects, there will be no such thing left as a book.

This is why the scholars do not outrightly throw away someone's hard work when they find some deficiency, rather they try to explain it.

What is surprising is that some people show such disdain towards the Commentary associated with Imam Hasan Askari (AS) as if they will lose Islam by just looking at it or they will be left faith-less; even though what is mentioned in this book is also there in other collections.

There can only be one explanation -- people belonging to a certain group have been clamoring for a long time that taqleed is not mentioned in the literature related to Shia belief system, whereas the Commentary under discussion clearly and emphatically recounts the issue of taqleed and ijtehad in the sacred words of the virtuous Imam. With this background in mind, it will not be unreasonable to say that the taqleed denying folks intentionally or un-intentionally have not done justice to the under-discussion commentary.

At this point we have 42 critiques of this book. Twelve of them have negative opinion on it and thirty favor it. The books with negative opinion are the following:

1.  Kitabuz Zuafa by Ibnul Ghazairi.

2.  Khulasatul Aqwal by Allama Hilli.

3.  Naqdur Rijal by Al Tafrashi.

4.  Shara Un Nijat by Researcher Damad.

5.  Minhaj Ul Miqal by Speaker Ustarabadi.

6.  Jama Ur Riwat by Urdbaili.

7.  Majma Ur Rijal by Qahbani.

8.  Aala Ur Rahman by Muhammad Jawad Balaghi.

9.  Kitabul Akhbar by Researcher Tastari.

10. Hashia Majma Ul Bayan by Mirza Abul Hasan Sha'rani.

11. Majam Rijal Ul Hadith by Ayatullah Sayed Abul Qasim Khooi.

12. Fiqhatur Raza by Sayed Muhammad Hashim Khwansari.

The list of scholarly works with positive attitude is as follows:

1.  Man La Yahzaratul Faqiah by Sheikh Saduk Muhammad Ibne Babuya Qumi.

2.  At Tauhid by same author.

3.  Al Uyun by same author.

4.  Al Kamal by same author.

5.  Al Aamali by same author.

6.  Al Alal by same author.

7.  Maanil Akhbar by same author.

8.  Al Ehtejaj by Abu Mansu Tibrisi.

9.  Al Kharaij by Qutub Ravandi.

10. Maalim Ul Ulama by Ibne Shehr Ashob.

11. Maniatul Murid by Shaheed Sani.

12. Rauzatul Muttaqeen by Majlisi First Muhammad Taqi.

13. Bihar Ul Anwar, vol 1 by Majlisi Second Muhammad Baqar.

14. Vasail Ush Shia by Sheikh Hur Aamili.

15.  Isbat Ul Hidat by same author.

16. Tafsir Safi by Faiz Kashani.

17. Tafsir Burhan by Sayed Hashim Bohrani.

18. Tafseer Noor Us Saqalain by Sheikh Abd Ali Havezi.

19. Aklail Ur Rijal by Muhammad Jafar Khurasani.

20. Alfavaidul Najafia by Sheikh Sulaiman Bohrani.

21. Muntahil Miqal by Abu Ali.

22. Al Taaliqatu Ali Minhajul Miqal by Vahid Bahihani.

23. Tafsir Miraatul Anwar by Sheikh Abul Hasan Al Sharif.

24.  Itqanul Miqal by Sheikh Muhammad Taha.

25. Tasliatul Fawad by Sayed Abdullah Shabbar.

26. Nakhbitul Miqal by Sayed Hussain Barojardi.

27. Sahifatul Abrar by Hujjat Ul Islam Tabrezi.

28. Awalimul Ulum by Sheikh Abdullah Bohrani.

29. Faraidul Usul by Sheikh Ansari.

30. Tanqihul Miqal by Sheikh Abdullah Mamiqani.

31. Jami Ahadith Ush Shia by Ayatullah Barojardi.

32. Alzaria vol 4 p 283 by Allama Tehrani.

The well known authors of the books in this list have written at length about this commentary. They have scrutinized it from every angle and have praised it a great deal. As an example, Majlisi First Muhammad Taqi (RA) has written in the Farsi commentary of Rauzatul Muttaqeen and Faqih:

"The truth of the matter is that this commentary is one of the treasures of Allah (SWT)."1

And Majlisi Second Muhammad Baqar writes on p 28, vol 1 of Bihar Ul Anwar, "This commentary referenced to Imam Hasan Askari (AS) is a well known book and the well known personality, Sheikh Saduq, has expressed confidence in it."

In addition, the author of Vasail Ush Shia, Sheikh Hur Aamili has counted it as a source for his creation, Fiqhi Dairatul Maarif Vasail. Similarly, the famous researcher, Sayed Abdullah Shabbar, also labels this commentary as the foundation for his own scholarly works. And Ayatullah Barojardi says, "I am one of the beneficiaries of this commentary by Imam Askari (AS)."

_________________________________________________

1 Commentary on Faqih, vol 5, p 142 - 213.

The History of Ijtehad

First of all it is important to know what Ijtehad is, so that it gets easier to understand all of its aspects. The origin of word Ijtehad is either johod or jahad. All known vocabulary experts tell us that johod implies force and strength, whereas, jahad means hardwork and struggle. The original word has been used at different places in Qura'n in several forms. In addition, Arabic linguists such as Raghib Isphahani and Fura' Ozbedi also say that this word is used on the occasions of either expending mental energy or physical hard work.

As to the word - Ijtehad. The first explanation is that it is related to the faculty of Principles of Jurisprudence (Usule Fiqh) and Usule Fiqh is the name for the collection of those rules and regulations that help a Faqih reach a required decision related to Shariah.1

That is, Ijtehad is finding the solution to a problem by putting in full efforts with the help of solid arguments and a scholarly approach proven in the affairs of life. Let us have an open discussion on this subject. As has been stated before, a few people who have scholarly minds and who stay abreast of new findings and occurrences keep on collecting proofs relevant to the issues and strive to find solutions to problems according to the religious law (sharia).

In the days of Virtuous Imams every inquirer was able to get answers to his questions directly. Then times changed and

___________________________________________________

1 Faqih Sheikh Abdul Karim Hairi, who nourished the scholastic activities in the city of Qum says the following about Usule Fiqh:

``It  should be known  that Faculty of Usule Fiqh  is a collection of useable rules of wisdom and awareness with whose  support an  inquirer gets most suitable answers to scholarly queries.''

Darul Fawaid Jaza, p 31, published Muassasatun Nashar Al Islami, Qum.

direct access to the real source of guidance was no more there.

Then some trustworthy elders who used to play the intermediary role between an average person and the Imams passed away one by one. In addition, the number of narrators of the commands increased manifold. The result was that it became necessary to verify every command as sometimes the subject of the narration was doubtful, other times the quality of language was below par and in some instances there were suspicions about the narrator. So for an average man on the street finding out solutions to his problems became a big headache and a threat to his faith. At that time some religious scholars (fuqaha) with a vision stood up and in the name of Allah started following the guidelines provided by the virtuous Imams. Eventually this step very quickly led to an intellectual and scholarly movement and with the Grace of Allah (SWT) school of Ijtehad came into being. Had this effort not been undertaken, God knows where shariah would have gone.

Ijtehad provided security to the culture of fiqh, breathed life in its values and this life got energy and activity.

However, the toughest and most bitter critic of Ijtehad, Mullah Muhammad Amin Ustarabadi^1, used to raise hue and cry that the concept of Ijtehad came from the Sunni fiqh.

________________________________________________

1 There are a number of lush green hills in the fertile land called Vahistan and Varkan around river Atrak and the Gurgan stream in Iran. In this area  Ustarabad  is  the biggest  town. Mullah Muhammad Amin was born  in  this town. He  grew  up  here  and  got  the  elementary  education. When  he  was  ready  for higher  learning he moved  to Najaf Ashraf,  the biggest centre of  scholarly  activities.  After  acquiring  as  much  knowledge  as  he  could,  he moved  to  Hijaz.  In  those  days  Mirza  Muhammad,  a  traditional  scholar originally  from Ustarabad, was  staying  in Holy Mecca. Mullah Amin met him,  immediately  became  his  admirer  and  joined  his  study  circle. Mirza Muhammad was not only quite  impressed by Zahiria, a branch of Sunnah Fiqh, but was also fond of it. Zahiria was founded by a Faqih from Isfahan, Daud  Bin  Ali  (died  in  370AH).  One  well  known  peculiarity  about  this  school  of  thought was  that  its  followers were  arch  enemies  of  Imam Abu  Hanifa's  ijtehadi  ideas  and were  dead  against  taqleed.  This  religion was quite  popular  in  Mecca  and  Madina  in  addition  to  Syria  and  Iraq.  To spread  this  school of  thought  in  shia circles and  in  far  flung areas, Mirza

What is surprising is that this gentleman's name was included in the league of heavy weight scholars of his time. He kept insisting rather blatantly that ijtehad was one of the qualities of Sunni Fiqh. He is the one who initiated this theory.

Now the whole school of Sunni Fiqh is adamant on it. As an example, Fakhruddin Razi says, "Just the way Aristotle laid the foundation of logic, Muhammad Ibn Idris Shafe'i (died in 204AH) invented Principles of Fiqh (Usule Fiqh).1

The fact of the matter is that neither Aristotle was the inventor of intellectual constitution, nor Shafe'i was the creator of rules and regulations of Fiqh. What could be stated is that Aristotle arranged the vague and scattered rules of logic in an order; and similarly Shafe'i polished some of the laws of Fiqh in his writing, Al Risala. There will be more on this subject in the next few pages of this book.

Anyway, there is no question that the rules and regulations we are talking about did not show up after the Aimma because almost all the terms used in Usule Fiqh are abundantly present in our treasure of traditions. And it makes it quite obvious that in the days of Aimma some portions of Usule Fiqh as needed were present in the Islamic knowledge base.

Now let us suppose that a few of such terms appeared after the Aimma, it still does not change the facts, as people of those times adopted simpler language to convey the message and did not use these terms.

______________________________________________________

Muhammad persuaded his pupil, Mirza Muhammad Amin,  to write a book called Alfawaid Ul Madniyya. This book lacked scholarly qualities and was full of shallow stuff.

When this piece of writing came into the hands of scholars, there was great hue and cry and for the next two hundred years a bitter debate ensued. May Allah give a high rank in heaven to the king of scholars, Muhammad Baqar Wahid Bahimani, who finished off this river of cheap journalism through his lectures, debates, writings and pupils. Bahimani passed into eternal bliss on 29th Shawwal 1205AH at the age of 90 or 91 after winning a big scholarly battle. He was buried at the feet of King of Martyrs in Karbala.

1 Manaqib Ush Shafei, p 57.

A Look at Al-Risala

Since a mention has been made of Al Risala, a most valuable contribution by the famous faqih, Muhammad Ibne Idris Shafe'i, it would be a good idea to objectively explore it in greater detail.

Many old and new scholars of Sunni Fiqh insist that all the concepts in the Faculty of Principles of Fiqh (Ilme Usoole Fiqh) are the creation of Shafe'i and Al Risala is the product of his thought process. Yet many top intellectuals of the same school of thought have a strong difference of opinion.

Some scholars declare Abu Hanifa (died 150 AH) to be the pioneer. Others claim that Muhammad Ibne Hasan Shaibani (died 189 AH) was the first. And still others hold with great confidence that Abu Yousuf Yaqoob Ibne Ibrahim (died 182 AH) was the originator.1

Secondly, let us suppose that the faculty of Principles of Fiqh (Usule Fiqh) was the creation of Shafe'i, would it not be unfair to the heads of other schools of Fiqh and other scholars (fuqaha)? Some of such people are Abu Hanifa Noman Bin Thabit (died 150 AH) and his famous pupil Abu Yousuf (died 182 AH), Muhammad Ibne Hasan Shaibani (died 189 AH), Hasan Ibne Ziad Lului (died 204 AH) and Ozfar Ibne Huzail (died 158 AH). All these scholars predated Shafe'i.

Can all these well known learned people be declared ignorant of the philosophy of law or rules and regulations of commands of fiqh? Did they not know the difference between Amr (decree to do good) and Nahi (decree to stay away from vice); common man and the privileged; and independent and dependent? If the answer is yes, they were unaware of such matters, then why were they called Fuqaha? If the answer is no,

_____________________________________________________

1 See Al Fahrist by Ibne Nadeem; Wafiatul Ayan by Ibne Khalkan; AlA'laam by Zarkali; and Fawaidul Usul by Dr. Mahmud Shahabi.

these issues were known to them, then we will have to accept that they were knowledgeable of Ijtehad and the individual who has been declared the creator of this faculty came much afterwards.

Now let us review Al Risala as a book of the "Doctrines of Fiqh". It is a fine collection of 670 pages. Several scholars have written explanations of this collection. In December 1935 an intellectual and writer Ahmad Muhammad Shakir wrote a 100 page detailed critique and has done a great service.

Shafe'i worked on Al Risala twice. Once when he was in Baghdad and the second time when he was in Egypt. The story about the Baghdad episode goes like this. A scholar of the time, Abdur Rehman Ibne Mehdi, wrote to Shafe'i and asked him to write a booklet that could help him understand Qura'n, ascertain truthfulness of traditions, and find out what is current and what is obsolete in Qura'n and Sunna.

Now if we stop here and think about the reason for writing of this collection, it becomes clear that it was not written to understand the Doctrines of Fiqh. Rather the requestor needed some explanations for understanding Qura'n and Traditions and some of the terminology used therein. This collection has primarily satisfied this demand.

A submission to those who insist that Al Risala is a treatise on the subject of "Doctrines of Fiqh" and is the first work on this subject, first of all the under discussion treasure does not have a feel of a book. That is either the author did not fully focus on the subject or he did not have full command on the topic. However, it is not proper to make such comments about an intellectual like Shafe'i.

Anyway the writing we have in front of us can be more appropriately labeled as a very long letter. Ahmad Muhammad Shakir, while quoting Hafiz Ibne Abdul Ber, has written the same thing. It goes like this: Ali Ibne Madini says, "I asked Muhammad Ibne Idris Shafe'i to respond to Abdur Rehman Ibne Mahdi's letter as he was anxiously waiting for a reply".

Shafe'i did the needful and here it is, Al Risala.1

In addition, another fact that cannot be ignored is that this writing that is being portrayed as a book was not actually written by Shafe'i. Rather it is a collection of his dictations.

Ahmad Muhammad Shakir writes: It appears to be more likely that Shafe'i was speaking and Rabii Ibn Suleman was writing. The proof lies in sentence number 337 that quotes the scribe, Rabii Ibn Suleman, "When he would recite an aya from Qura'n, he would leave it incomplete for brevity".2

Then in several instances "Shafe'i said" is written. It further supports the argument that the concentration, seriousness, creativity and diligence required of a scholar for writing on such a subject are missing. So it does not appear to be a unique contribution by the learned scholar. He does not draw any boundaries around his thoughts and does not adopt a style appropriate for conveying true understanding of the subject.

The result is that at every step it appears that either he is solving a puzzle in the Commentary (Tafseer) or trying to get to the bottom of a tradition to extract some idea. But in this collection of thoughts very little justice seems to have been done to the subject of "Doctrines of Fiqh".

If the review is done in the context of book writing methodology, then it appears that there are some good qualities; however, means of finding solutions to day to day problems are missing and that is what is required in the "Doctrines of Fiqh".

Also the material presented does not seem to be satisfactory. It does not appear to be a consistent and organized effort. As mentioned earlier a reader does not receive any material relevant to ways of solving problems and secondly there is lack of energy and freshness. To top it of, in this hefty 670 pages long collection, one gets an impression only four or

___________________________________________________

1 Al Risala, p 11.

2 Al Risala, page 1

five times that the discussion on the real subject is about to start. For example, Babe Khairul Vahid, Babul Ijmaa, Babul Qias, Babul Ijtehad, Babul Istehsan, Babul Ikhtilaf. But unfortunately the expectation dies out rather quickly. As Muhammad Ahmad Shakir writes, "This point was not highlighted in the original manuscript. I gave this caption to this chapter. Someone else has scribbled this subject on the border with red ink; etc, etc."

After all this discussion one questions if it is possible to extract any knowledge about the "Doctrines of Fiqh" from Al Risala and secondly who would accept that the thought was unique and came ahead of others.

The Fact Is

It is no secret that some scholars of Muslim world have tried to give the credit of "Doctrines of Fiqh" to Imam Shafe'i.

Anyway, enough said on this subject. A few scholars with help from their imagination have gone even farther to the age of Rasul Allah (SWS) and have credited a companion, Moaz Ibn Jabal, with the discovery. However, the brilliant author of Aunul Maabud, Muhammad Ashraf Ibn Ali, while quoting Jozeqani has labeled this reference as a fake tradition.1

In addition, Qazi Abdul Jabbar has said the same thing on page 200 of his book, Al Mughni, vol 7. For further discussion see Al Ahkam page 976, by Ibn Huzm Undlusi; Meezan Ul Etidal page 439 by Zehi; Taqreeb Ut Tahzeeb vol 1 page 142 by Ibn Hajr Asqalani. And it would be very useful to study pages 39 to 42 of a very fine book, Al Ijtehad Wa Usula wa Ahkama by Sayed Muhammad Bahar Ul Uloom.

Anyway, different people have different things to say. But the fact of the matter is that the beneficiaries of the rivers of knowledge and wisdom of our Aimma (AS) have done a commendable job of introducing the concept of Ijtehad.

The famous researcher, Allama Sayed Hasan Sadr, writes on Page 310 in his most precious book, Tasees Ush Shia Al Uloom Ul Islam: The pupils, who attended the thought provoking lessons of our fifth and sixth Imams, learnt all about the "Doctrines of Fiqh" and then wrote extensively on this subject. The lofty treatise, Al Alfaz wa Mubahisa, by Hasham Ibnul Hakam (died 179 AH) is a living proof. This scholar was a beneficiary of Imam Sadiq's (AS) teachings. The other personality with many wonderful qualities was Younas Ibn Abdur Rehman (died 208 AH) who wrote Ikhtilaf Ul Hadees

_________________________________________________

1 Aunul Maabud, p 22.

wa Masaila^1. Before their time no one had written on this subject in such a way and consequently these books became the pioneering works and great models. Anyway, foundation had been laid down and the work continued.

In this context Ibn Nadeem (died 380 AH) who was extremely knowledgeable about books and personalities wrote:

"A short time after the exceptional writings by Hasham Ibnul Hakam and Younas Ibn Abdur Rehman, a great thinker of School of Ahlul Bait and a son of Naubakht family, Abu Sahal Ismail Ibn Ali (died 311 AH), wrote Alkhusus wal Umoom and Abtalul Qias and made a weighty contribution to the "Doctrines of Fiqh". After him when his talented nephew, Abu Muhammad Hasan Ibn Musa Naubakhti, took over the job of preaching, he in addition to many other books wrote Kitab Alkhusus wal Umum and Alkhabrul Vahid and thus made a huge addition to the treasure of books on the subject of the "Doctrines of Fiqh". "

_______________________________________________________

1 Both the books and the authors have been mentioned in Al Fahrist written by Ibn Nadeem (died 380 AH). See page 224 and 276; printed in Tehran.

The Period of Short Occultation

Ibn Nadeem (died 380 AH) writes in his knowledge-packed offering, Alfahrist:

"A short time later a son of Naubakht family and a great intellectual of School of Ahlul Bait, Abu Sahal Ibn Ali (died 311 AH), made a distinct addition to the "Doctrines of Fiqh" by writing Alkhusus wal Umoom and Abtalul Qias. Then his talented nephew, Abu Muhammad Hasan Ibn Musa Naubakhti, took over the job of preaching and in addition to many other books wrote the most valuable Alkhabrul Vahid wal Amal Beh.

It should be kept in mind that Hasan Ibn Musa had the honor of meeting Imam Hasan Askari (AS). "

Now the short occultation of Last Imam (AS) is about to end. This was a time when the scholars (ulama) had the opportunity to work on traditions, commentary, character and morals. Researchers (fuqaha) got a chance to focus on researching the answers to new problems and issues with full freedom and confidence. And other thinkers and intellectuals were able to use their minds for securing and strengthening the religion. This period also taught those, who were associated with Ahlul Bait, the ways of waiting for the Last Imam (AS).

The Last Word

The period of long occultation started. Iraq became the first centre for propagation of knowledge and wisdom. There is a strong belief that the moment believers had been waiting for has arrived and the instructions are etched in hearts that once the Last Imam (AS) goes in long occultation people should start benefiting from his deputies.

It is only logical to inquire who the deputy of Last Imam (AS) is. There are two known rules to get the answer - by nomination and by recognition.

Nomination means a complete introduction with name and signs of the individual for the position of the deputy (Naib) by the Last Imam (AS) himself. Recognition is the identification of certain qualities and distinctions one needs to exhibit in order to qualify for the deputy's position.

According to the first rule, history shows the names of four great holy men of the highest intellect - Abu Umro Ibn Saeed, Muhammad Ibn Usman Umri, Abul Qasim Hussain Ibn Ruh and Abul Hasan Ali Ibn Muhammad Samri. They were all appointed by the Current Imam (AS) and after the death of Abul Hasan Ali Ibn Muhammad Samri on 15th Shaaban 328 AH, he himself terminated the process of specific deputies.

Next, the period of selection by recognition started. The Prophet (SWS) and other Infallibles have shed some light on this process. Specifically, the following saying by Imam Hasan Askari (AS) is a powerful argument:

"Common people should follow those theologians (fuqaha) who are in control of themselves, look after their religion and obey Allah (SWAT).º This particular saying has been supported by eighteen authentic references in the previous pages of this book.

And the Current Imam (AS) said, "In your lives when you face new problems never heard of before, consult with narrators of our traditions (fuqaha) to find out the rules and regulations on how to deal with the new situations. Following them is mandatory (wajib) on you because I command you to do so and following me is mandatory (wajib) on you because Allah commands you to do so." (Refer to the chapter "Decision of Tradition")

As a result of these great sayings our institutions of knowledge progressed. Travel began. Convoys started moving and wherever fertile land was found, the visionaries stayed; made such places exemplary hubs of knowledge, promoted them and provided the means to move on. This process resulted in establishment of world famous centers of intellect in Baghdad, Najaf Ashraf, Hilla, Karbalay Mualla and Samra in Iraq. Similar intellectual activity took root in Qum, Ri and Isfahan in Iran; and Syria, Halab and Jabale Aamil ± the places in Middle East that used to be famous for Byzantine civilization - became the axis for teachings of the House of Muhammad.

The followers (Shias) of Ali Ibne Abu Talib (AS) were prospering and growing in this spiritual atmosphere with the belief that none of them is tied down to certain geography, rather, they are all lovers of knowledge as knowledge is beauty.

Our Marajay Taqleed

(From the beginning of Great Occultation to the Islamic Revolution in Iran)

Year of  Name Known As Famous As Placed

Death  Lived

(AH)

340 Hussain Bin Abu Ibn Abi Aqueel Iraq

Ali Muhammad Ammani

343 Muhammad Abu Jafar Ibn Valeed Qum

Bin Hasan

Bin Ahmed

368 Ahmed Bin Abu Ghalib Shebani - Zarari Kufa

Muhammad

369 Jafar Bin Abul Qasim Ibn Quluia Kufa

Muhammad

378 Muhammad Abul Hasan Ibn Daud Qum,

Bin Ahmed Baghdad

381 Muhammad Abu Jafar Sheikh Sudooq Ri,

Bin Ali Bin Thani Baghdad

Hussain (Second)

381 Muhammad Abu Ali Ibn Junaid Askafi Ri

Bin Ahmed

413 Muhammad Abu Sheikh Mufeed Baghdad

Bin Abdullah

Muhammad

Bin Nauman

436 Ali Bin Abul Qasim Sayed Murtaza Baghdad

Hussain Ilmul Huda

447 Taqi Bin Abu Salah Halabi Halab

Najam

460 Muhammad Abu Jafar Sheikh Tusi Baghdad,

Bin Hasan Thalith Najaf

(Third)

463 Hamza Bin Abu Ya'li Salar Halab

Abdul Aziz

481 Abdul Aziz Abul Qasim Qadhi Ibn Baraj Tripoli

Bin Nahar

515 Hasan Bin Abu Ali Mufeed Thani Najaf

Muhammad (Second)

560 Abdul Jalil Abu Saeed Mutakallim Razi Najaf

Bin Masood

570 Fadhalullah Abu Radha Hasani Ravandi Kashan

Bin Ali

573 Saeed Bin Qutubuddin Ravandi Kashan

Abdullah

585 Hamza Bin Abul Ibne Zahra Hilla

Ali Makaram

585 Muhammad Abu Jafar Tusi Mashhadi Hilla

Bin Ali Rab'e

Hamza (Fourth)

598 Muhammad Abu Ibn Idris Hilla

Bin Ahmed Abdullah

630 Fakhkhar Bin Shams Musavi Hilla

Mu'add Uddin

645 Muhammad Abu Ibn Nama Hilla

Bin Jafar Ibrahim

664 Ali Bin Musi Radhi Ibn Taoos Hilla

Uddin

673 Ahmed Bin Jamal Uddin Ibn Taoos Hilla

Musi

690 Yahya Bin Abu Zikria Ibn Saeed Hilli Hilla

Saeed Bin

Ahmed

693 Abdul Karim Ghias Uddin Ibn Taoos Hilla

Bin Ahmed

726 Hasan Bin Jamal Uddin Allama Hilli Hilla

Yousuf

754 Abdu Amid Uddin Amidi Hilla

Muttalib Bin

Muhammad

766 Muhammad Abu Jafar Qutubuddin Razi Hilla

Bin

Muhammad

771 Muhammad Abu Talib Fakhrul Hilla

Bin Hasan Muhaqqaqin

786 Muhammad Abu Shaheed Awwal Hilla

Bin Makki Abdullah (First)

Ali Bin Zain Uddin Hairi Hilla

Khazan

810 Ali Bin Abul Qasim Farzand (Son) Hilla

Muhammad Shaheed Awwal

Bin Makki

826 Miqdad Bin Abu Fadhil Miqdad Hilla

Abdullah Abdullah Sayuri

841 Ahmed Bin Abul Abbas Ibn Fahad Hilli Hilla

Muhammad

Bin Fahad

916 Ali Bin Halal Abul Hasan Jazairi - Sheikh Hilla

Ul Islam

933 Hasan Bin Badr Uddin E'raj Hussaini Jabal

Jafar Aamil

938 Muhammad Shams Aamil Shami Jabal

Bin Makki Uddin Aamil

938 Ali Ibn Abdul Abul Qasim Aamli Mesi Isfahan

Aali

940 Ali Bin Abul Hasan Muhaqqiq Thani - Halab,

Hussain Bin Karki Isfahan

Abdul Aali

966 Zain Uddin - Shaheed Thani Jaba'

Bin Ali Syria

980 Ali Bin Noor Uddin Saigh Hussaini Hilla

Hussain

981 Abdullah Bin Najam Yazdi Najaf

Hussain Uddin

984 Ali Bin Halal -- Aamli Karki Isfahan

984 Hussain Bin Izz Uddin Harthi - father of Jabal

Abdus Samad Sheih Bahai Aamil

993 Ahmed Bin -- Muqaddas Ardbeli Najaf

Muhammad

993 Abdul Aali Abu Aamli Karki Isfahan

Bin Ali Muhammad

1009 Muhammad -- Musavi - Saheb Jaba'Syria

Bin Ali Madarak

1011 Hadan Bin Jamal Uddin Saheb Moa'lam Jaba'Syria

Zain Uddin

1021 Abdullah Bin Izz Uddin Tustari Isfahan

Hussain

1030 Muhammad Baha' Sheikh Baha'i Isfahan

Bin Hussain Uddin

1031 Ali Bin Abul Moa'li Tabatabai Najaf

Muhammad

1032 Ibrahim Bin Abu Ishaq Ibn Muflah Isfahan

Ali

1036 Muhammad -- Ustarabadi Madina

Ameen Bin Munawwa

Muhammad ra

1040 Muhammad -- Farzand Saheb Halab

Bin Hasan Moa'lam

1040 Muhammad Baha' Hussaini Naini Isfahan

Bin Uddin

Muhammad

Baqar

1041 Muhammad -- Son-in Law Isfahan

Baqar Bin

Shams Uddin

1060 Ali Bin Sharf Uddin Tabatabai Najaf

Hujjat Ullah

1066 Hussain Bin -- Sultan Ul Ulama Isfahan

Muhammad

1068 Ali Bin Ali Noor Uddin Musavi Aamli Jabal

Aamil

1070 Muhammad -- Majlisi Awwal Isfahan

Taqi Bin

Maqsood

1077 Hussain Bin Abu Hussaini Karki, Isfahan

Haider Abdullah Mujtahid

1080 Muhammad Rafi Uddin Hasani Tabatabai Isfahan

Bin Haider

1080 Muhammad -- Qadhi Saeed Qum

Bin Qummi

Muhammad

1080 Muhammad -- Muqaddas Saleh Isfahan

Saleh Bin Sairvi

Ahmed Mazandarani

1090 Muhammad -- Mo'min, Kashan

Baqar Bin Muhaqqiq

Muhammad Sabzvari

1091 Ali Raza Bin -- Musavi Aamli Isfahan

Habib Ullah

1098 Hussain Bin -- Muhaqqiq Isfahan

Muhammad Khwansari

1098 Muhammad -- Qummi Qum

Tahir Bin

Muhammad

Hussain

1103 Ali Bin -- Aamli Jab'i Isfahan

Muhammad

Bin Hasan

1111 Muhammad -- Allama Majlisi Isfahan

Baqar Bin (Second)

Muhammad

Taqi

1115 Jafar Bin -- Havezi Isfahan

Abdullah

1125 Jamal Uddin -- Aaqa Jamal Isfahan

Bin Hussain Khwansari

1129 Hussain Bin -- Delmati Isfahan

Hasan

1130 Zain Uddin -- Aamli Jab'i Isfahan

Bin

Muhammad

1137 Muhammad -- Fazil Hindi Isfahan

Bin Hasan

1150 Ahmed Bin -- Jazairi Najaf

Ismail

1170 Muhammad -- Rizvi Qummi Isfahan,

Bin Baqar Najaf

1173 Ismail Bin -- Mazandarani Isfahan,

Muhammad Najaf

1186 Yousuf Bin -- Bahrani, Saheb Najaf

Ahmed Hadaiq

1193 Abul Hasan -- Musavi Jazairi Shoshtar

Bin Abdullah

1197 Muhammad -- Baidabadi Isfahan

Bin

Muhammad

1208 Muhammad -- Vaheed Bhabhani, Najaf

Baqar Bin Muallamul

Muhammad Fuqaha

Akmal

1209 Mehdi Bin -- Naraqi Kashan

Abi Zar

1212 Muhammad -- Tabatabai Bahrul Najaf

Mehdi Bin Uloom

Murtaza

1220 Asad Ullah -- Shoshtari, Kazimi Kazimain

Bin Ismail

1228 Jafa Bin -- Kashiful Ghata' Najaf

Khizr

1231 Abul Qasim -- Mirzai Qummi, Qum

Bin Sahebe Qawaneen

Muhammad

Hasan

1231 Ali Akbar -- Aiji Isfahani Isfahan

Bin

Muhammad

Baqar

1240 Mohsin Bin -- Kazmani Najaf

Hasan Muhaqqiq A'araji

1242 Muhammad -- Tabatabai, Sayed Najaf,

Bin Ali Mujahid Isfahan

1244 Ahmed Bin -- Naraqi Moli Kashan

Mehdi Ahmed

1245 Muhammad -- Shariful Ulama Najaf

Sharif Bin

Hasan Ali

1246 Ibrahim Bin -- Musavi Qazvani Najaf

Muhammad

1256 Musi Bin -- Kashiful Ghaza Najaf

Jafar

1260 Muhammad -- Shafti, Hujjatul Isfahan

Baqar Bin Islam

Muhammad

Taqi

1262 Muhammad -- Kalbasi Isfahan

Ibrahim Bin

Muhammad

1262 Hasan Bin -- Najafi, Sahebe Najaf

Jafar Anwarul Fuqaha

1263 Sayed -- Sayed Sadruddin Najaf

Muhammad Aamli

Bin Saleh

1266 Muhammad -- Najafi, Sahebe Najaf

Hasan Bin Jawahar

Baqar

1273 Hasan Bin -- Waiz Isfahani Isfahan

Ali

1281 Murtaza Bin -- Sheikh Ansari Najaf

Muhammad

1286 Abdul -- Sheikhul Araqeen Najaf

Hussain Bin

Ali

1289 Sayed -- Shahshahani Isfahan

Muhammad

Bin Abdus

Samad

1299 Hussain Bin -- Koh Kamrahi Najaf

Muhammad

1302 Hussain Bin -- Ardkani Karbala

Muhammad

Ismail

1306 Muhammad -- Fazil Aervani Najaf

Bin

Muhammad

Baqar

1309 Sayed Abul -- Tabatabai, Hujjat Karbala

Qasim Bin

Hasan

1312 Muhammad -- Mirzai Sherazi Samra

Hasan Bin

Mahmood

1315 Abul Moali -- Karbasi Isfahan

Bin

Muhammad

Ibrahim

1322 Muhammad -- Fazil Sharabiani Najaf

Bin Fazal

1323 Muhammad -- Mamaqani Najaf

Hasan Bin

Abdullah

1325 Sayed abul -- Ashkori Najaf

Qasim Bin

Ma'soom

1329 Muhammad -- Akhwand Najaf

Kazim Bin Khurasani

Hussain

1332 Muhammad -- Aqa Najafi Isfahan

Taqi Bin Isfahani

Muhammad

Baqar

1337 Muhammad -- Tabatabai Yazdi Najaf

Kazim Bin

Abdul Azeem

1338 Muhammad -- Mirza Dom Najaf

Taqi Bin Sherazi

Muhibbe Ali

1339 Fathullah Bin -- Namazi Sherazi Najaf

Muhammad Sharitumdari

Jawwad

1340 Ahmed Bin -- Najafi Najaf

Ali

1341 Muhammad -- Arbab Qum

Bin

Muhammad

Taqi

1348 Muhammad -- Isfahani Isfahan

Sadiq Bin

Hussain

1353 Abul Qasim -- Kabeer Qum

Bin

Muhammad

Taqi

1353 Abul Qasim -- Dahakravi Isfahan

1355 Muhammad -- Naini Najaf

Hussain

1355 Abdul Karim -- Hairi, Muassas Qum

Bin Hauza Qum

Muhammad

Jafar

1357 Abul Hasan -- Angji Azerbaijan

1359 Zia Uddin -- Iraqi Najaf

1361 Muhammad -- Kampani, Gharavi Najaf

Hussain Bin Isfahani

Muhammad

Hasan

1362 Raza Bin -- Masjid Shahi Isfahan

Muhammad

Hussain

1365 Sayed Abul -- Masjid Shahi, Isfahan

Hasan Bin Isfahani

Muhammad

1366 Sayed -- Tabatabai Qummi Najaf

Hussain

1371 Muhammad -- Khwansari Qum

Taqi Bin

Asadullah

1372 Muhammad -- Koh Kamrahee, Qum

Bin Ali Hujjat

1372 Sadruddin -- Sadr Qum

Bin Ismail

1379 Sayed -- Hamami Najaf

Hussain Bin

Ali

1379 Sayed Jamal -- Musavi Najaf

Uddin Bin Gulpayagani

Hussain

1381 Sayed -- Tabatabai Brojardi Qum

Muhammad

Hussain Bin

Ali

1382 Muhammad -- Aal Kashiful Najaf

Hussain Ghata

1390 Sayed -- Tabatabai Hakeem Najaf

Mohsin Bin

Mehdi

1409 Sayed -- Musavi, Khomeni Najaf,

Roohullah Qum

Bin Mustafa

1413 Sayed Abul -- Musavi, Khoi Najaf

Qasim Bin

Ali

1414 Sayed -- Musavi Qum

Muhammad Gulpayagani

Raza Bin

Muhammad

Baqar

1415 Muhammad -- Araki Qum

Ali

Bibliography

Al Quran Ul Karim

Dictionary:

1.   Taj ul Uroos fi Sharah Al Qamoos - Al Sayyed

Muhammad Murtaza Al Zabidi;

published: Al Khaira, Egypt 1302

Misbah ul Muneer - Ahmad Bin Muhammad Al

Fayumi; published: Iran

Mufaridat - Raghib Al Isfahani; published: Beruit

Al Manjid - Lilab Louis Esui; published: Beruit

2.   Assaha - Ismail Bin Hammad Al Jauhri; published:

Egypt, Daruk Kitab Al Arabi 373

3.   Al Qamoos Al Muheet - Majduddin Al Feroz Abadi;

published: Al Babi, Egypt

4.   Lisan ul Arab - Muhammad Bin Jalal Uddin Bin

Manzur, died 711 AH

Fiqh & Tradition:

5.   Advar ul Fiqh - Mahmood Shahabi; published:

Tehran 1336 AH

6.   Usool Al Kafi - Abu Jaafar Al Kalini Al Razi;

published: Haidery, Tehran 1379 AH

7.   Al Intisar - Al Sayyad Murtaza Ilmul Huda;

published: Iran

8.   Bidayatul Mujtahid - Muhammad Bin Ahmad Bin

Muhammad Bin Rushd Al Qartabi; published: Al

Istaqama, Egypt

9.   Tohfatul Fuqaha - Al Samarqandi Al Hanafi;

published: Darul Fikr, Egypt 1964 AD

10.   Al Hadaiqatun Nazira - Al Sheikh Yousuf Al-

Bahrani; published: Al Najaf

11.   Al Rauzatul Bahiyya fi Sharah Al Lamata Ad

Damishqia - Al Shaheed Zain Uddin Al Aamli;

published: Darul Kitab, Eqypt 1378 AH

12.  Sharai ul Islam - Researcher Al Hilli; published: Iran

13.  Sahih Al Bukhari - Muhammad Bin Ismail Al

Bukhari; published: Al Maimanayya, Eqgypt

14.  Sahih Muslim - Muslim Bin Al Hajjaj; published:

Sabih, Eqypt

15.   Al Urwatul Vusqa - Al Sayyad Muhammad Kazim

Al Tabatabai Al Yazdi; published: Al Haidery,

Tehran 1377 AH

16.   Aun ul Ma'bud Fi Sharah Sunan Abi Dawood -

Muhammad Ashraf Bin Amir Bin Ali

17.  Al Fiqatul Islami - Dr. Muhammad Yousuf Musa;

published: Darul Kitab, Egypt

18.   Al Mabsut - Shamsuddin Al Sarkhasi, Muhammad

Bin Abi Sahal; published: Al Saada, Al Qahira 1324 AH

19.   Al Mahli - Ibn Huzmul Andulasi - Fiqh Zaidi;

published: Al Nahza, Egypt 1347 AH

20.   Mustamsik ul Urwatul Vusqa- Al Sayyad Mohsin Al-

Hakeem; published: Al Najaf 1376 AH

21.   Masalikul Afham - Al Shaheed Us Sani; published:

Iran 1368 AH

22.   Mustanad Al Shia - Ahmad Bin Muhammad Al Zaqi;

published: Iran

23.   Mota' Malik - Malik Bin Anas; published: Al Babi,

Al Qahira 1360 AH

24.   Maniatul Marid Fi Adabil Mufeed wal Mustafeed -

Al Shaheed Us Sani; published: Mumbai

25.   Nahjul Fuqaha - Al Sayyad Mohsin Ul Hakeem;

published: Al Ilmiyya, Al Najaf 1371 AH

26.   Neel ul Autar - Muhammad Bin Ali Al Shokani;

published: Al Babi Wa Auladah, Egypt

27.  Vasail ush Shia - Al Sheikh Muhammad Bin Al-

Hasan Al Hur Al Aamili; published: Dare Misr 1957 AD

Usule Fiqh:

28.   Al Ijtehad fil Islam - Muhammad Mustafa Al

Maraghi; published: Darul Jehad, Al Qahira 1379 AH

29.  Al Ijtehad fish Sharia Bain As Suunah Wash Shia -

Al Sheikh Muhammad Hussain Kashiful Ghata;

published: Mujallatul Risalatul Islam, Al Qahira

30.   Al Ijtehad val Taqleed - Late Al Sheikh Muhammad

Hussain Al Isfahani; published: Al Najaf 1376 AH

31.   Al Ijma' fil Tashri' Al Islami - Al Sayyad Muhammad

Sadiq Us Sadr; published: Awidat, Beirut 1388 AH

32.   Al Ahkam fil Usulil Ahkam - Abi Muhammad Ali

Bin Huzm Al Undlasi Al Zahiri; published Al Imam,Egypt

33.   Al Ahkam fi Usulil Ahkam - Ali Ibn Abi Ali Bin

Muhammad Al Amdi; published: Al Hilmi, Al Qahira 1967 AD

34.   Irshad ul Fuhul Ila Tahqiq ul Haq Min Ilmil Usu-

Muhammad Bin Ali Bin Muhammad Al Shokani Al

Zaidi; died 1255 AH; published Al Babi, Eqgypt 1356 AH

35.   Usul Al Sarkhasi - Abi Bakr Bin Ahmad Bin Abi

Sahal Al Sarkhasi 490; published Darul Kitab Al

Arabi, Egypt 1373 AH

36.   Al Usul ul Ammata Lilfiqh Al Maqarin - Al Sayyad

Muhammad Taqi Al Hakeem; published Darul

Undalas, Beirut 1963 AD

37.   Usul ul Fiqh - Badaran Abul Ainain Badaran;

published Darul Maarif, Egypt 1956 AD

38.   Usul ul Fiqh- Abbas Mutawalli Hamadah; published:

Darut Taleef, Egypt 1385 AH

39.   Usul ul Fiqh -Al Sheikh Muhammad Abu Zahra;

published: Darus Saqafa Al Arabiyya Lit Tabaa,

Egypt 1377 AH

40.   Usul ul Fiqh - Al Sheikh Muhammad Al Khizri;

published: As Saada, Egypt 1383 AH

41.  Usul ul Fiqh - Al Sheikh Muhammad Raza Muzaffar;

published: Al Najaf

42.   Usul ul Fiqh Al Jafri - Al Sheikh Muhammad Abu

Zahra; published: Mukhaimar, Al Qahira 1955 AD

43.   Bahrul Favaid fi Sharah Al Faraid - Mirza

Muhammad Hasan Al Ishtiani; published: Tehran

44.   Badai ul Afkar - A speech by Al Sheikh Zia Uddin Al

Iraqi; compiled by Mirza Hashim Al Aaamli;

published: Al Ilmia, Al Najaf

45.   Tazkira fi Usul ul Fiqh - Al Sheikh Al Mufeed;

published: Ziman Kanzal Favaid Lilkarajki, Iran 1322 AH

46.  Tahzib ul Usul - Speeches by Al Sayyad Ruhullah Al

Khomeni; recorded by Al Sheikh Jaafar Al Subhani

Al Tabrizi; published: Al Ilmiya 1382 AH

47.   Tahzib ul Vusul ila Ilmul Usul -Allama Al Hilli;

published Tehran 1308 AH

48.   Zabda tul Usul - Al Sheikh Bahaauddin Al Aamli;

died 1031 AH; published Iran 1267 AH

49.   Sharah Kifayatul Usul - Al Sheikh Abdul Hussain Al

Rashti; published: Al Haideriya, Al Najaf 1370 AH

50.   Sharah Al Kaukab ul Munir fi Usul Al Hanabila -

Muhammad Bin Ahmad Al Fatuhi Al Hambal (Usul

Hambali); published: Al Sunnatul Muhammadiya, Al

Qahira 1953 AD

51.   Sharah Al Minar- Abdul Latif Bin Abdul Aziz Bin

Al Malik; published: Al Usmaniya, Istanbul 1315 AH

52.   Al Idda fil Usul - Al Idda fil Usul - Sheikh Abi

Jaafar Muhammad Bin Al Hasan At Tusi; published: Iran

53.   Ilm Usul ul Fiqh - Ilm Usul Al Fiqh - Abdul Wahab

Khalaf; published: Al Nasr, Egypt 1956

54.   Faraid ul Usul (Al Rasail) - Al Sheikh Murtaza Al

Ansari; published: Iran

55.   Al Furuq - Ahmad Bin Idris Al Sanhaji Al Maroof

Bil Qarafi; published: Dar Ahya ul Kitab, Egypt 1344 AH

56.   Faraid ul Usul - Al Sheikh Muhammad Ali Al

Kazimi; published: Al Ilmiya, Al Najaf 1368

57.   Al Qavaneen ul Mohkama - Mirza Abul Qasim Al

Qumi; published: Iran 1302 AH

58.   Kifayatul Usul - Al Sheikh Muhammad Kazim Al

Khurasani; published: Baghdad 1328 AH

59.   Mabani ul Istanbat - Speeches Al Sayyad Al Khui, Al

Sayyad Abul Qasim Al Tabrizi; published: Al Najaf 1377

60.   Al Ma'lim ul Jadida fil Usul ± Al Sayyad Muhammad

Baqar Al Sadr; published: Al Naaman, Al Najaf 1385 AH

61.   Mulkhis Abtal Al Qias war Rai wal Istehsan - Ibn

Hizmul Undalasi 456 AH; published: Jamia Damishq

1960 AD; research by Saeed Ul Afghani

62.   Maqalat ul Usul - Al Sheikh Aqa Zia Al Araqi;

published: Al Ilmiya, Al Najaf 1358 AH

63.   Risalatul Imam Al Shafe'i - Muhammad Bin Idris Al

Shafe'I; published: Al Babi, Al Qahira 1358 AH

64.   Al Mustasfa min Ilm ul Usul - Abu Hamid

Muhammad Bin Muhammad Bin Muhammad Al

Ghazali Al Shafe'i; published: Mustafa Muhammad,

Egypt 1356 AH

65.  Ma'lim ul Usul - Al Sheikh Hasan Bin Al Shaheed Al

Sani; published: Tehran 1387

66.   Lasfatul Tashri' fil Islam - Saji Al Mahmasani Al

Mahami; published: Darul Ilm lil Malayeen, Beirut 1961

67.  Fi Maidan ul Ijtehad ± Abdul Muta'l Al Saeedi;

published: Al Qahira

People and History:

68.   Al A'laam - Khairuddin Al Zarkali; published: Beirut

69.   Al Imam Zaid - Muhammad Abu Zahra; published:

Darus Saqafa Al Arabiya lit Taba'a Egypt

70. Al Imam Al Sadiq (AS) - Muhammad Abu Zahra;

published: Darus Saqafa, Egypt

71.   Al Imam Al Sadiq (AS) - Al Sheikh Asad Haider;

published: Al Najaf

72.   A'yan ush Shia- Al Sayyad Mohsin Al Ameen Al

Aamili; published: Beirut

73.   Iml ul Amal - Muhammad Bin Al Hasan Al Hur Al

Aamili; published: Al Aadab, Al Najaf 1380 AH

74.   Taqrib ut Tahzib - Un Hajr Al Asqalani; published:

Darul Kitab Al Arabi, Egypt 1380

75.   Tahzib ut Tahzib - Ibn Hajr Al Asqalani; published:

Dar Saadar, Beirut

76.   Hilyat ul Aulia - Al Hafiz Ahmad Bin Abdullah Al

Isfahani; published: Darul Kitab Al Arabi, Beirut 1967 AD

77.   Rijal un Najashi - Ahmad Bin Ali Bin Al Abbas Al

Najashi, died 405 AH; published: Mustafavi, Iran

78.   Rauzat ul Janat - Al Khwansari Al Mirza Ahmad

Baqar; published: Iran 1347 AH

79.   Silafatul A'sr - Al Sayyad Ali Sadruddin Al Madani;

published: Mataba' Ali Bin Ali, Qatar 1382 AH

80.   Shazrat uz Zahab - Ibn Amad Al Hambali; published:

Al Qudsi, Egypt 1350 AH

81.   Tabqat ush Shafi'a -- Tajuddin Abi Nasr Al Sabki

771 AH; published: Egypt 1963

82.   Tabqat ul Fuqaha - Abu Ishaq Al Shirazi; published:

Baghdad 1356 AH

83.  Husul ul Ma'mul min Ilmul Usool - Muhammad

Siddiq Hasan Khan; published: Mustafa Muhammad,

Al Qahira 1357 AH

84.   Al Haqqul Mubeen fi Tasveeb Al Mujtahideen wa

Takhtatul Akhbareen - Al Sheikh Ja'far Aal Kashiful

Ghata'; published: Iran

85.   Haqaiqul Usul - Al Sayyad Mohsin Al Hakeem;

published: Al Ilmiya, Al Najaf 1372 AH

86.   Risala tul Ijtehad val Akhbar -- Aqai Muhammad

Baqar Bin Muhammad Al Bahbahani; published: Iran 1313 AH

87.   Al Kana val Alqab - Al Sheikh Abbas Al Qumi;

published: Al Haideria, Najaf 1376 AH

88.   Al Lubab fi Ma'rafa tul Insab - Ali Bin Muhammad

Ibnul Aseer; published: Egypt

89.   Lau Laulatal Bahran - Al Sheikh Yousuf Al Bahrani;

published: Al Na'man, Al Najaf 1965 AD

90.   Wafiat ul Ay'an - Shamsuddin Ibn Khalkan;

published: As Sa'ada, Egypt 1947 AD

91.   Aslul Shia wa Usulaha - Al Sheikh Muhammad

Hussain Aal Kashiful Ghata'; published: Al Haideria,

Al Najaf 1374 AH

92.   Tarikh (History) Al Fiqatul Islami - Doctor

Muhammad Yousuf Moosa; published: Darul Kitab

Al Arabi Egypt 1378 AH

93.   Tarikh (History) Al Yaqoobi - Ahmad Bin Abi

Yaqoob Al Katib Al Maroof Baban Vazeh, died 292

AH; published: Al Haideria, Najaf 1384 AH

94.   Dairatul Ma'arif ul Islamia - Jama'at minul Kitab, Egypt

95.   Addarasatul Ilmiya wa Tarikhaha fin Najaf

(discussion) - Muhammad Bahrul Uloom,

Mausooatul Atabatul Muqaddasa Qismul Nafaf Ajz

wa Daum Us Sani, Beirut

96.   Dalailul Sidq - Al Sheikh Muhammad Hassan Al

Muzaffar; published: Al Haideria, Discussion 1372 AH

97.   Daleel Ul Qaza' Al Shari' -- Muhammad Sadiq Bahrul

Uloom; published: Al Najaf 1378

98.   Damu'ul Wafa' -- Al Sayyad Moosa Bahiyya;

published: Ibadaan - Aamal ul Umma 1373 AH

99.   Az Zaria' ila Tasaneef ush Shia - Al Sheikh Agha

Buzurg Tehrani; published: Dar ut Taba' Al

Muhammadia, Egypt

100.  As Sawaiqul Mahraqa - Ibn Hajr Al Asqalani;

published: Darut Taba'atul Muhammadia, Egypt

101. Zohaa Al Islam - Ahmad Ameen; published: La

Jannatul Taaleef wat Tarajuma, Al Qahira 1357 AH

102.  Al Aqueeda wal Sharia - Al Mustashraq Jolad

Zeehar; published: Nashar Darul Katib Al Misri, Al

Qahira 1946 AD

103.  Al Fahrist - Al Sheikh Abu Jafar ut Tusi; published:

Al Haideria, Najaf

104.  Al Fahrist - Muhammad Bin Ishaq Bin Al Nadeem;

published: Mustafa Muhammad, Al Qahira

105.  Al Qaza fil Islam - Dr. Attiya Mashriqa; published:

Al Qahira 1966

106. Mujallato Risala tul Islam - Asdar Darul Taqrib Al

Qahira Al Sanatul Ula 1368 to Salisa 1370 AH;

published: Mukhaimar, Al Qahira

107. Mujalla Hizaratul Islam

108. Mujalla Majma' Al Ilmil Arabi, Damascus

109. Majmu u'l Matoon; published: Umar Ali Afandi,

Egypt 1347 AH

110.  Kitabul Motamar Al Awwal Majma' Al Jaus Al

Islamia - Asdar Majma' Al Jaus Al Islamia, Al Azhar,

Al Qahira; published: Mataba' Mu'sasa Akhbar Al

Yaum, Al Qahira 1383 AH

111.  Al Madkhal lil Fiqhatul Islami - Dr. Muhammad

Salam Madkur; published: Al Alamia Al Qahira 1386 AH

112.  Al Madkhal lid Darasatul Fiqh Al Islami -

Muhammad Mustafa Shalbi; published: Dar ut Taleef

Egypt 1376 AH

113.  Al Mazahibul Islamia - Al Sheikh Muhammad Abu

Rahrah; published: Al Mamuzajia, Al Qahira

114.  Al Maghni - Lil Qazi Abdul Jabbar Al Mo'tazali;

published: Darul Kitab, Al Qahira 1382 AH

115. Maqasid ush Sharial Islamia - Muhammad Tahir Bin

Aashoor; published: Al Fania, Tunis 1366 AH

116. Maqasid ush Sharial Islamia wa Makarimaha - Alal

Al Fasi; published: Darul Baiza' Al Maghrib

117.  Al Muqaddama - Abdur Rahman Bin Muhammad

Bin Khaldun, died 808 AH; published: Al Maktabatul

Tijaria, Egypt

118. Muqaddama Jame' us Sa'adat - Al Sheikh

Muhammad Raza Muzaffar, 106 - Jame' us Sa'adat -

Lil Zaqi; published: Najaf Al Na'man

119. Muqaddama fi Ahya' Uloom Al Sharia - Dr. Saji

Mahmasani; published: Darul Ilm Lil Malaeen 1962 AD

120.  Nazrato Aama fi Tarikh Al Fiq Al Islami - Dr. Ali

Hasan Abdul Qadir; published: Maktabatul Qahira tul

Hadisa - Matba' tul Uloom 1956 AD

121.  Al Nas wal Ijtehad - Al Sayyad Abdul Hussain

Sharfuddin; published: Najaf Ashraf 1375 AH

www.IslamicMobility.com

Table of Contents

Foreword

The Meanings of Taqleed

What Does Nature Say?

A Little Explanation

Guidance by Intellect

And This is How Qur'an Guides

Decision of Tradition (Hadith)

Think of It This Way

A Little More Aggravation

The School of Ijtehad

The Beginning

Commentary by Imam Hasan Askari (AS)

The History of Ijtehad

A Look at Al-Risala

The Fact Is

The Period of Short Occultation

The Last Word

Our Marajay Taqleed

Bibliography

Al Quran Ul Karim

Dictionary:

Fiqh & Tradition:

Usule Fiqh:

People and History: