Showing posts with label Article. Show all posts
Showing posts with label Article. Show all posts
The Prophet (s) said, "When I long for the fragrance of Paradise I smell the neck of Fatima."
Muntakhab Kenz Al-Omal, v. 5, p. 97; Nur Al-Absar, p. 51; Manaqib Al-Imam Ali of Ibn Al-Maghazali, p. 360.
The Prophet (s) said, "Of all the women in the Universe, four would suffice: Mary, Asiya, Khadija, and Fatima."
Al-Sahihain, v. 3, the Chapter on the Virtues of Fatima, p. 171; Seir Alam Al-Nabala`, v. 2, p. 126; Al-Bidaya wa Al-Nihaya, v. 2, p. 59; The Virtues of Al-Imam Ali of Ibn Al-Maghazali, p. 363.
The Prophet (s) said, "Oh, Ali, Jibreel has informed me that God has married you to Fatima."
Manaqib Al-Imam Ali from Al-Riyadh Al-Nudhra, p. 141.
The Prophet (s) said, "I am not pleased unless Fatima is pleased."
Manaqib Al-Imam Ali of Ibn Al-Maghazali, p. 342.
The Prophet (s) said, "Oh, Ali, God has commanded me to marry you to Fatima."
Al-Sawaiq Al-Muhariqa,. ch. 4, p. 142; Dakha`ir Al-Uqubi, p. 30 & 31; Tadhkirat Al-Khawas, p. 276; Manaqib Al-Imam Ali from Al-Riyadh Al-Nudhra, p. 141; Nur Al-Absar, p. 53.
The Prophet (s) said, "Verily, God married Ali to Fatima."
Al-Sawaiq Al-Muhariqa, p. 173.
The Prophet (s) said, "All the children of a mother are attributed to their fatherly relation except the sons of Fatima."
Al-Sawaiq Al-Muhariqa, p. 156 & 187; related in similar words in Mustadrak Al-Sahihain, v. 3, p. 179; Kenz All-Omal, v. 13, p. 101; Is^af Al-Raghibeen quoted in the appendix of Nur Al-Absar, p. 144.
The Prophet (s) said, "All the children of a woman are attributed to their father, but not the sons of Fatima."
Kenz Al-Omal, v. 13, p. 101; Al-Sawaiq Al-Muhariqa, p. 187 & 188; Is^af Al-Raghibeen quoted in the margin of Nur Al-Absar, p. 144.
The Prophet (s) said, "The most beloved of my family to me is Fatima."
Al-Jami^ al-Sagheer, v. 1, #203, p. 37; Al-Sawaiq Al-Muhariqa, p. 191; Yanabi^ Al-Mawadda, v. 2, ch. 59, p. 479; Kenz Al-Omal, v. 13, p. 93.
The Prophet (s) said, "The four greatest women in the Universe are Mary, Asiya, Khadija, and Fatima."
Al-Jami^ Al-Sagheer, v. 1, #4112, p. 469; Al-Isaba fi Tamayyuz Al-Sahaba, v. 4, p. 378; Al-Bidaya wa Al-Nihaya, v. 2, p. 60; Dakha`ir Al-Uqubi, p. 44.
The Prophet (s) said, "The head of the women of Paradise is Fatima."
Kenz Al-Omal, v. 13, p. 94; Sahih Al-Bukhari, Kitab Al-Fadha`il, Chapter on the Virtues of Fatima; Al-Bidaya wa Al-Nihaya, v. 2, p. 61.
The Prophet (s) said, "If I were separated from the fruits of Paradise I would kiss Fatima."
Nur Al-Absar, p. 51.
The Prophet (s) said, "Many men have reached completion, but no women have reached completion except four: Mary, Asiya, Khadija, and Fatima."
Nur Al-Absar, p. 51.
The Prophet (s) said, "The first people to enter Paradise will be Ali and Fatima."
Nur Al-Absar, p. 52; related by similar wording in Kenz Al-Omal, v. 13, p. 95.
The Prophet (s) said, "The verse of purification was revealed concerning five people: myself, Ali, Hassan, Hussein, and Fatima."
Is^af Al-Raghibeen, p. 116; Sahih Muslim, Kitab Fadha`il Al-Sahaba.
The Prophet (s) said, "The best women in Paradise will be Mary, Asiya, Khadija, and Fatima."
Seir Alam Al-Nubala`, v.2, p. 126; Dakha`ir Al-Uqubi, p. 44.
The Prophet (s) said, "The first one to enter Paradise will be Fatima."
Yanabi^ Al-Mawadda, v. 2, p. 322, ch. 56.
The Prophet (s) said, "The Mehdi is from my family, from the sons of Fatima."
Al-Sawaiq Al-Muhariqa, p. 237.
The Prophet (s) said, "Verily, God has weaned (fatama in Arabic) my daughter Fatima and her children and those who love them from the Hellfire, and that is why she is named Fatima."
Kenz Al-Omal, v. 6, p. 219.
The Prophet (s) said, "Fatima, you will be the first amongst my Ahlul-Bayt to follow after me."
Haliyat Al-Awliya, v. 2, p. 40; Sahih Al-Bukhari, Kitab Al-Fadha`il; Kenz Al-Omal, v. 13, p. 93; Muntakhab Kenz Al-Omal, v. 5, p. 97.
The Prophet (s) said, "Fatima is part of me. Whatever upsets her upsets me, and whatever harms her harms me."
Sahih Muslim, v. 5, p. 54; Khasa`is Al-Imam Ali of Nisa`i, p. 121-122; Masabih Al-Sunnah, v. 4, p. 185; Al-Isabah, v. 4, p. 378; Seir Alam Al-Nubala`, v. 2, p. 119; Kenz Al-Omal, v. 13, p. 97; similar wording is related in Al-Tirmidhi, v. 3, Chapter on the Virtues of Fatima, p. 241; Haliyat Al-Awliya`, v.2, p. 40; Muntakhab Kenz Al-Omal, in the margins of Al-Musnad, v. 5, p. 96; Maarifat Ma Yajib Li Aal Al-Bait Al-Nabawi Min Al-Haqq Alaa Men Adahum, p. 58; Dhakha`ir Al-Uqubi, p. 38; Tadhkirat Al-Khawass, p. 279; Yanabi^ Al-Mawadda, v.2, ch. 59, p. 478.
The Prophet (s) said, "Fatima is part of me, and whoever pleases her, pleases me."
Al-Sawaiq Al-Muhariqa, p. 180 & 132; Mustadrak Al-Hakim; Maarifat Ma Yajib Li Aal Al-Bait Al-Nabawi Min Al-Haqq Alaa Men Adahum, p. 73; Yanabi^ Al-Mawadda, v. 2, ch. 59, p. 468.
The Prophet (s) said, "Fatima is the head of the women of Paradise."
Sahih Al-Bukhari, v. 3, Kitab Al-Fadha`il, Chapter on the Virtues of Fatima, p. 1374; Mustadrak Al-Sahihain, v. 3, Chapter on the Virtues of Fatima, p. 164; Sunan Al-Tirmidhi, v. 3, p. 266; Kenz Al-Omal, v. 13, p. 193; Muntakhab Kenz Al-Omal, v. 5, p. 97; Al-Jami^ Al-Sagheer, v. 2, no. 564, p. 5760; Seir Alam Al-Nubala`, v. 2, p. 123; Al-Sawaiq Al-Muhariqa, p. 187 & 191; Khasai`s Al-Imam Ali of Nisa`i, p. 118; Yanabi^ Al-Mawadda, v. 2, p. 79; Al-Jawhera Fi Nasab Ali Wa Aalihi, p. 17; Al-Bidaya wa Al-Nihaya, v. 2, p. 60.
The Prophet (s) said, "Fatima is part of me, so whoever makes her angry makes me angry."
Sahih Al-Bukhari, v. 3, Kitab Al-Fadha`il, Chapter on the Virtues of Fatima, p. 1374; Khasa`is Al-Imam Ali of Al-Nisa`i, p. 122; Al-Jami^ Al-Sagheer, v. 2, p. 653, n. 5858; Kenz Al-Omal, v. 3, pp. 93-97; Muntakhab in the margin of Al-Musnad, v. 5, p. 96; Masabih Al-Sunnah, v. 4, p. 185; Is^af Al-Raghibeen, p. 188; Dakha`ir Al-Uqubi, p. 37; Yanabi^ Al-Mawadda, v. 2, pp. 52-79.
The Prophet (s) said, "Fatima is a maiden of Paradise created in human form."
Manaqib Al-Imam Ali of Ibn Al-Maghazali, p. 296.
The Prophet (s) said, "Fatima is a maiden of Paradise in human form, she does not receive any kind of menses."
Al-Sawaiq Al-Muhariqa, p. 160; Is^af Al-Raghibeen, p. 188; Kenz Al-Omal, v. 13, p. 94; Muntakhab Kenz Al-Omal, v. 5, p. 97.
The Prophet (s) said, "Fatima is part of me, whatever harms her harms me, and whatever is against her is against me."
Mustadrak Al-Sahihain, v. 3, p. 173; Sunan Al-Tirmidhi, v. 3, Chapter on the Virtues of Fatima, p. 240; Kenz Al-Omal, v. 13, p. 94; Muntakhab Kenz Al-Omal, in the margin of Al-Musnad, v. 5, p. 96; Al-Sawaiq Al-Muhariqa, ch. 3, p. 190.
The Prophet (s) said, "Fatima is part of me - whatever makes her angry makes me angry, and whatever pleases her pleases me."
Al-Sawaiq Al-Muhariqa, p. 188; similar wording is narrated in Mustadrak Al-Sahihain, v. 3, p. 172; Al-Jami^ Al-Sagheer, v. 2, p. 653, n. 5859.
The Prophet (s) said, "Fatima is more beloved to me than you, oh Ali, and you are dearer to me than her."
Majma^ Al-Zawa`id, v. 9, p. 202; Al-Jami^ Al-Sagheer, v. 2, p. 654, n. 5761; Muntakhab Kenz Al-Omal, v. 5, 97; Asad Al-Ghaba, v. 5, p. 522; Yanabi^ Al-Mawadda, v. 2, ch. 56, p. 79; Al-Sawaiq Al-Muhariqa, ch. 3, p. 191.
The Prophet (s) said, "Fatima is part of me and she is my heart and the soul which is between my two sides."
Nur Al-Absar, p. 52.
The Prophet (s) said, "Fatima is the head of the women of my nation."
Seir Alam Al-Nubala`, v. 2, p. 127; Sahih Muslim, Kitab Fadha`il Al-Sahaba, Chapter on the Virtues of Fatima; Majma^ Al-Zawa`id, v. 2, p. 201; Is^af Al-Raghibeen, p. 187.
The Prophet (s) said, "Fatima is a branch of me, what pleases her pleases me, and what saddens her, saddens me."
Mustadrak Al-Sahihain, v. 3, Chapter on the Virtues of Fatima, p. 168; Kenz Al-Omal, v. 13, p. 96; Muntakhab Kenz Al-Omal, v. 5, p. 97; Seir Alaam Al-Nubala`, v. 2, p. 132.
The Prophet (s) said, "Fatima is part of me - whatever causes her pain causes me pain, and whatever makes her happy makes me happy."
Manaqib Al-Khawarizmi, p. 353.
The Prophet (s) said, "Fatima is part of me, whoever harms her has harmed me."
Al-Sunan Al-Kubra, v. 10, chapter regarding the one who denies the testimony of the father for his child, p. 201; Kenz Al-Omal, v. 13, p. 96; Nur Al-Absar, p. 52; Yanabi^ Al-Mawadda, v. 2, p. 322.
The Prophet (s) said, "Fatima is the joy of my heart, and her sons are the fruit of my soul."
Yanabi^ Al-Mawadda, v. 1, ch. 15, p. 243.
The Prophet (s) said, "Fatima is not like the women of the children of Adam."
Majma^ Al-Zawa`id, v. 9, p. 202.
The Prophet (s) said, "Fatima is part of me - what saddens her saddens me, and what pleases her pleases me."
Al-Sunan Al-Kubra, v. 7, p. 64, the chapter on what will transpire on the Day of Judgement; Muntakhab Kenz Al-Omal, in the margins of Al-Musnad, v. 5, p. 96.
The Prophet (s) said, "Oh Fatima, verily God is angry when you are angry."
Al-Sawaiq Al-Muhariqa, p. 175; Mustadrak Al-Hakim, Chapter on the Virtues of Fatima; Manaqib Al-Imam Ali of Ibn Al-Maghazali, p. 351.
The Prophet (s) said, "Fatima, God will not torture you or any of your children."
Kenz Al-Omal, v. 13, p. 96; Muntakhab Kenz Al-Omal, in the margin of Musnad Ahmad, v. 5, p. 97; Is^af Al-Raghibeen, in the margin of Nur Al-Absar, p. 118.
Author: Rabab Jaffery
If there is a religion that addresses every minute need within man, it can be none other than Islam! One of the most significant yet misunderstood Islamic concepts is the role of entertainment towards reaching the desired spiritual harmony and perfection.
Islam not only permits entertainment, it in fact recommends it! Imam Ali (peace be upon him) says in Nahjul Balagha: "The believer's time has three periods: the period when he is in communion with Allah, the period when he manages for his livelihood, and the period when he is free to enjoy what is lawful and pleasant. And the last part is a tonic and refreshing for the other parts."
Every day of a believer's life must have some sort of lawful entertainment. Why has Islam given so much weight to entertainment? A man once came to Imam Ali and said that he has molded his nature in such a way that he does not feel the need for lawful pleasures in life. The Imam replied to him: "For now you do not know. Satan flows in man like bloodstream; you won't even realize when he attacks you." Even the best of pious or religious people lose interest in religion and become astray if they don't reserve a break for entertainment.
Involvement in legal pleasures is an outlet for man\'s natural instincts, and serves as a balance between the soul and body. Our Nafs (carnal self) can be compared to a pressure cooker which will explode if its steam is not allowed to escape. Every person needs a break from his/her daily regular routine, and if this break is not taken in form of entertainment, then our Nafs revolts. The need for entertainment is more significant in young children. Islam advises parents to explain entertainment guidelines for their children based on the present time. Parents cannot expect their children to have fun in the same manner in which they themselves had in their childhood. Imam Ali has advised parents, "Do not force your children to behave like you, for surely they have been created for a time which is different to your time." Restrictions should be made based on Islamic laws and not on cultural habits.
In selecting the appropriate source of entertainment, we should always keep in mind that it is something that will help our mind and body relax, not something that might be physically, spiritually, or emotionally destructive for us.
So, is it next to impossible to find good lawful entertainment? Not quite. Playing sports can be fun! In fact, it is highly recommended in Islam that a father should teach his son swimming, archery, and horse-riding. It is well-known that gambling, music, and wine are forbidden in Islam, but there are many other diversions or alternatives to these. Except chess and cards, most games are permitted in Islam. Music that is suitable for corrupt gatherings is forbidden, but who doesn't love a sweet melodious voice? Prophet Dawood had a melodious voice, and it is said that people in Paradise will hear him only. So the alternatives are Islamic poetry, like Nasheeds, Qasidas, etc. However, one has to make sure that the type of poetry they choose is not Ghina, and does not contain Haram music. (Please consult your respective Religious Authority for jurisprudential clarification in this matter.) Fine arts can be fun, like, painting, drawing, poetry, but not sculpturing!
You can watch movies or read books that do not have indecent words or images and do not have a misleading message. It should be emphasized here that a drama, movie, or story that is permissible for one person might be forbidden for the other, depending on the mental maturity of the person.
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| Nasir Makarem Shirazi |
THE HOLY QURÙŽÙŽAN _ S98: 7
Suyuti, the famous commentator has narrated in his Dorrol Mansoor that Jabir Ibn Abdullah Al- Ansari said,
"We were in presence of the prophet, when Imam Ali arrived there. As soon as the prophet saw him he said,
`UPON HIM, TO WHOSE HANDS LAYS MY LIFE, ALI AND HIS SHIITE (SECTARIANS) WILL HAVE SALVATION IN DOOMSDAY`
Then the prophet; `added the narrator, `recited the above mentioned verse. After that, whenever Imam Ali came to a gathering of prophet, we used to say: `The best of God`s creatures is come
The above tradition with a little difference is also narrated by: IBN _ ABBASS. ABUBARZEH. IBNE _ MARDOOYED and also ATTIYEH _ OOFI. Therefore the name SHIITE was given to the lovers and followers of Imam Ali by the prophet himself and not by the SAFAVIES DYNASTY as some with very low knowledge have said`
We respect and esteem all the other Islamic sects, and stay in one line of prayer with them, and perform the rites of pilgrimage as they do, and cooperate with them in all common Islamic goals and fields. Yet as a SHIITE we do have some particularities which were noted by our prophet; and this is why we have chosen this school.
Some of our enemies insist to connect SHIITE, some how to ABDULLAH IBN SABA, as the founder of the sect.
IBN _ SABA is said to have been a Jew convert in the life of Imam Ali. This claim or suggestion seems very strange to us! If you study all the SHIITE`S BOOKS you find in them no least interest to have been shown to the said man; and rather in contrast, all have declared him a misled heretic, and in some traditions we read that Imam Ali himself has condemned the man to death! After all IBN SABA`S very existence is under question, and some of the scholars doubt if such a man did ever exist! Even if we don`t take him as a fictitious and imaginary man, he is of sure misled and astray in religion and far out of the path of truth.
THE SHIITE`S GEOGRAPHY
Important to say that IRAN has not always been a central group of the SHIITE SECT. In the first century of Islam. they had different centers in KUFEH, YEMAN and even in Medina.
Contrary to the poisonous propagandas of the Ommayids and BANI ABBASS dynasties; SHIITE had several centers in Syria too, though not as extensive as that which was in IRAQ.
In Egypt too, there has always been a big group of SHIITE, and for a relatively long period, the FATEME SHIITE ruled the country. At present big groups of SHIITE live throughout the Islamic world. A great many of them live in eastern area of Saudi Arabia with nice harmony and good relations with the other Islamic groups.
Islam`s enemies have always agitated and tried to stir the good relations the groups have had, in order to turn their friendship and brotherhood into enmity and ill will, thus weakening both parties.
Now that MAN is wearied of; and eludes the material civilization, and finds Islam to have come on the carpet as a great international moral and spiritual power, our enemies do their best to destroy our unity and brotherhood, they create controversies and diversities of opinions in order to make the Muslims busy with each other.
Such a danger should have a sobering effect upon us all so as to make us cautious enough to frustrate our enemy`s intentions and endeavors.
If is remarkable to note that the SHIITE like the SONNIES are divided in different groups; but the main and majority consists of the sect of SHIITE who believe in 12 Imams.
Although not exact, the number of Shiite through out the world counts from two to three HUNDRED millions, making a quarter of the whole lot of Muslims.
THE LEGACY OF THE PROPHET`S HOUSEHOLD
The followers of this school (SHIITE) have so many traditions from the prophet which are conveyed through Imam Ali or other Imams. These have all been collected and classified, and make the main source of SHIITE`S religious jurisprudence. The most important books among the collections are four, and are known as KOTOBE ARBA_EH (THE FOUR BOOKS). These are as follows:
1 _ KAFI.
2 _ MAN LA YAHZARAOL FAGHIH,
3 _ TAHZIB.
4 _ ESTEBSAR.
Not that, all the traditions found in these four books, or elsewhere are indisputably correct or acceptable.
Each tradition as we said it, has a series of do*****ents and narrators that are to be checked out and confirmed. If all the do*****ents and narrators prove to be right and trustworthy, then the tradition may be considered true and accepted. Such investigations about the traditions are the task of religious experts and scholars. Therefore the SHIITE`S collected works in the field of tradition differs with that of the Sonnies. The way Bukhari and other Sunni scholars such as Muslim took in their collected works differ from that of our authors. Their criterion of right and wrong is only the author`s distinction. So to understand the belief of a Sunni, it is enough to get access to their important tradition books, called SAHIH. Contrary to that, SHIITE has collected all the traditions that they could; narrated by the Imams just to be investigated, judged, approved, and then be accepted for action. And that is to be done by learned and trusted authorities and religious specialists.
THE TWO IMPORTANT BOOKS
Among the important sources of Shiite, there are two very important books: The first one is known as NAHJUL BALAGHA, a collected work of SHARIF RAZI, a thousand years past, consisting of the speeches, the letters, and some quotations of Imam Ali.
The eloquence in the verses is so high, and the meanings so deep, that makes the work so strangely attractive to all sorts of minds! We wish not only the Muslims, but the non-Muslims too, could be acquainted with this amazing book, in order to know what is to be known in the fields of Monotheism, Resurrection, Ethics, Social and Political affairs.
The second important book is called SAHIFEH SAJJADIEH A collection of the bests and the most beautiful verses on prayers having the deepest meaning. It may teach us how to pray to the Lord and to purify our soul by that prayer. The whole book is the collection of many fervent prayers in the form of hymns, and narrated by our fourth Imam, Ali IBN Hussain, who is famed as SAJJAD (ONE WHO OFTEN PROSTRATE)
Most of the SHIITE traditions are narrated by the fifth and the sixth Imam, and these traditions we have received through Ali IBN MOOSA, ALREZA the eighth Imam of the SHIITHE.
Those three Imams were under fewer pressures of the dynasties of Ommayids and Abbassids, and had a better opportunity of teaching the doctrine of the prophet as they had received it through their fathers. So they succeeded to convey to people a great deal of the knowledge they had obtained. This is why the sect of SHIITE is known also as the JAAFARI SECT of Islam. Imam JAAFAR SADIQ the sixth Imam, lived in a period of the history in which the Ommayids were getting weaker and weaker, and the ABBASSIDS were gaining power. The Imam is said to have trained more than four thousands of students in his school.
ABUHANIFEH the famous Sunni religious leader and scholar who was contemporary to Imam Sadiq has said, "I haven`t seen any one deeper in religious knowledge than Imam Sadiq. (JAAFAR IBN MOHAMMAD)(1)
MALIK IBN ANAS, another leading man has said,
"I used to go to JAAFAR IBN MUHAMMAD for some times. I always found him in one of the three conditions: He was either in prayer, fasting or reciting QURØ·N. `I am of opinion, added ANAS, `that no one can excel him in knowledge or worship of God.`(2)
for brevity we leave aside the great many complements of the SONNI`S leading Men about Imam Sadiq.
THE ROLE OF SHIITE IN ISLAMIC KNOWLEDGE
WE BELIEVE that SHIITE has played a vital role in the Islamic knowledge, and some scholars are of opinion that Islamic knowledge is founded by SHIITE.
.- TAZKARATOL HEFAZ ZAHABI vol.1 _ p.166
.- ALTAHZIB VOL.2 _ P.104
This idea can easily be proved by the so many important books that Shiite scholars have written, in various subjects; such as jurisprudence, commentaries on QURAN, tenets, and commandments, all of which are references of our studies today. These books can be found in all the important libraries and book sellers through out the world.
One of the famous SHIITE scholars has indexed the names of the books made in 26 big volumes. This book is named, ALZARI-EH and the author`s name is SHEIKH AGHA BOZORG TEHRANI.
This book contains the names of the books that are written more than half a century past, and since then thousands of more books have been published which are not in the collection.
WE BELIEVE that honesty and truth are among the most important Islamic principles:_
"Allah will say: `This is the day which the truthful will profit from their truth. they shall forever live in Gardens with streams flowing beneath. Allah is pleased with them and they with Allah, That is the greatest salvation.
THE HOLY QURAN _ S5: 122
Some of the verses in QURØ·N show that in Doomsday Men will get the reward for his honesty and truth.
"..... That Allah may reward man of truth for their truth and punish the hypocrites if he wills, or turn to them in MERCY.
for Allah is Forgiving, Merciful.|"
THE HOLY QURAN _ S33: 24
And as we have already mentioned, Muslims are ordered to be always with those who are innocent and truthful.
"O,Believers! Fear Allah and be with those who are truthful (in words and deeds)
THE HOLY QURAN _ S9: 119
The commandment is so important that God orders his prophet to pray God for that:_
"Say: O,Lord! Let me enter the Gate of truth and let my exit be from the gate of truth."
THE HOLY QURAN _ S17: 80
All the prophets have enjoined honesty and truthfulness. we read in a tradition:_ "No prophet was ever sent by God unless he was ordered to e truthful and to give back the trusts to its owners."(1)
So did we, in this concise, our best, not to leave the least amount of truth, and we hope that we have done so with the speed of God.
THE LAST WORD
Whatever we wrote in this collection is a summary of the opinion and belief of the followers of our prophet`s household; i.e. the SHIITE SECT OF ISLAM. This is without any change or deviation, confirmed by QURAN and to a less extent by traditions.
We aimed to write the subjects in brief and this, we did. It may be concluded here that this work:_
1_ Is a trustworthy reference that clearly presents the SHIITE belief and ideas. Here by all the other Muslims and non Muslims many have access to first hand information about the SHIITE.
2_ This work can be reasoning for God, to those who judge us with inadequate information, or take their information about us, from doubtful persons or our enemies; or from books of no importance.
3_ To study this work will show the reader that the difference between SHIITE and other Islamic sects is not that much to prevent us a peaceful living together, and having cooperation in important fields and affairs. Common aspects of our belief are many; our common enemies are many too.
4_ We believe that some mysterious hands are working hard to separate us, and to create disputes and hatred among Muslims, to kindle the fire of enmities!
These mysterious hands do not want, Islam to play his vital role after the smash of communism, and to fill the vacancies of materialism.
Muslims should not leave their enemies unattended and to have success in their goals.
There now exists a good opportunity for us to present Islam to the world, as it really is.
5_ WE BELIEVE that if all the scholars and the leading men of all sects sit round a table to discuss the problems sincerely, with pure heart, and far from fanaticism, and obstinacy; they would of surety solve all the problems they have, and the differences would be reduced if not entirely erased.
Such a meeting was recently held in ZAHIDAN. SHIITE, and SONNIES sat round a table. They had several sincere meeting and as a result gave an end to most of their differences. To end, I pray to our Lord and say:_
"OUR LORD! FORGIVE US AND OUR BROTHERS WHO EMBRACED THE FAITH BEFORE US, AND
LEAVE NOT IN OUR HEARTS ANY MALICE (HATERED) TOWARDS THE FAITHFUL. YOU ARE COMPASSIONATE AND MERCIFUL."
THE HOLY QURAN_ S59: 10
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| Ayatullah Murtaza Mutahhari |
To know a perfect or exemplary human being from the viewpoint of Islam is necessary for Muslims because it is like a model and example, by emulating which we can, if we wish, attain our human perfection under Islamic teachings. We should, therefore, know what a perfect man is, how he looks spiritually and intellectually, and what his peculiarities are, so that we may improve ourselves, our society and other individuals based on that model. But if we do not know what a perfect human being is in Islam, surely we cannot become a perfect Muslim, or even a relatively perfect human being.
From the viewpoint of Islam, there are two ways of knowing a perfect person: One way is to see how the Qur'an in the first place and tradition in the second place have defined a perfect man, even if it is meant to be a perfectly faithful and good Muslim. A perfect Muslim is a person who has attained perfection in Islam; a perfect believer is one who has attained perfection in his faith. Now we must see how the Quran and tradition have portrayed such a person and with what peculiarities. As it happens, we have many things to quote from both of these sources.
The second way is to regard real individuals who are built up on the model of the Qur'an and Islam, not an imaginary and idealistic being, but a real and objective personality who exists in various stages of perfection at its highest level or even at slightly lower stages.
The holy Prophet himself is an example of a perfect man in Islam. Imam Ali is another example. To know Ali (as) is to know a perfect man, and that means to know him thoroughly, and not only his name, lineage and apparent identity. We may know that Ali is the son of Abu Talib and the grandson of Abdul-Mottalib, and that his mother is Fatima, daughter of Assad-bin-Abdol-Ezi, and his wife is Fatima Zahra (as) and he is the father of Hassan and Hossain, and at what dates he was born and died, and what battles he fought etc. But this knowledge is only about his apparent identity, and not about him as a perfect man. Recognition of Ali means knowing his personality, rather than his person.
To the extent that we get acquainted with his whole personality, we will know him as a perfect man of Islam; and to the extent that we take him as a model and accept him in actuality and not literally as our leader and Imam, and follow and emulate him, we will then be a Shi'a follower of this perfect man.
A Shi'a means one who accompanies Ali, not only with words and sentiments, but with the act of following him in practice and act in philosophical and academic terms.
These two ways of recognition of a perfect man are not only theoretically useful, but we must also use this knowledge to follow the ways shown by Islam to become a true Muslim and make society truly Islamic. The way is thus shown and the result is explained.
But the question arises as to the meaning of 'Perfect'. Some things may seem obvious, but explicit things are sometimes harder to explain than difficult matters.
In Arabic the two words meaning 'Perfect' and 'complete' are close to each other but not exactly similar in meaning, and both of them have an antonym meaning 'defective'. The difference between the two words is as follows: The word 'complete' refers to something which is prepared according to a plan, like a house and a mosque, and if any part of it is unfinished, it is incomplete or defective. But something may be 'complete' and yet there may exist a higher degree of completion or many degrees higher than that, and that is called 'perfection'. 'Complete' is a horizontal progress to maximum development and 'perfect' is a vertical climb to the highest degree possible.
When we speak of a 'perfect wisdom or knowledge', it refers to a higher degree of an already existing wisdom or knowledge. A man may be complete in a horizontal sense, without being perfect vertically. There are people who are half-complete or even less than that. But when perfection is attained, there are still higher levels of perfection until a perfectly perfect state is reached.
The term ‘perfect' did not exist in Islamic literature until the seventh century of the Hejira. It is now used frequently in Europe, but was first used in the Islamic world by the well-known Gnostic "Mohyedin Arabi Andalusi Ta'i", who is the father of Islamic Gnosticism, and many Islamic Gnostics, including Iranian and Persian-speaking ones, and even Rumi, have been his pupils. Rumi with all his greatness is small compared with Mohyedin in Gnosticism. He is of Arab extraction and a descendant of Hatam Ta'i, from Andalusia, that is modern Spain. He has traveled in Islamic countries and died in Damascus where he was buried. He has a pupil called Sadredin Ghownawi who is rated second to his teacher as a Gnostic. Islamic Gnosticism has been given a complicated form by Mohyedin and commentaries of Sadredin. Rumi is a contemporary of the latter and his follower through whom he imbibed the ideas of Mohyedin.
This man used the term "perfect man" from the special viewpoint of gnosticism, but we intend to discuss it from the viewpoint of the Qur'an. We have human beings who are physically sound or defective. But you do not consider blindness, deafness, paralysis, or shortness as defects of virtue, personality or humanity. For example Socrates, the famous Greek philosopher, who is sometimes rated as a prophet, was a most ugly man, but this ugliness is not counted as a defect. Abol-Ala Mo'arra, and Taha Hossain of our time were blind. Is this blindness a defect of personality? This means then that a person has a physical personality and a spiritual one, with two distinct reckonings. It is a mistake to suppose that the spirit is a dependent of the body. Can the spirit be sick while the body is sound or not? This is a question in itself. Those, who deny the genuineness of the spirit and believe spiritual peculiarities to be the direct influence of the nervous system, have no belief in the spirit and for them everything is dependent on the body, According to them if the spirit is sick, it is because the body is sick, and mental sickness is, in fact, the same as physical sickness.
Fortunately, it has been proved to-day that the body may be perfectly sound with regard to blood composition, nerves, vitamins, etc, and yet, one may be mentally ill, such as suffering from what they call a "complex". Consequently, the way to treatment mental illness may not be medicine and drugs at all. Can we find a drug for someone who is suffering from narcissism, which is a kind of mental disorder? Can we change a person's haughtiness into modesty, or his cruelty into kindness by means of a pill or an injection? It is deprivations, which produce such illnesses, and cause someone for example not to rest until he takes revenge.
What is this feeling of revenge? What is this envy which rouses a person to dislike other people's enjoyment of a blessing, and long to deprive them from it. Such a man is not thinking of having that blessing for himself. The envy of a sound person always gives priority to his own goal, and this is not a fault. But desiring harms and defeats for others is an ailment. You find that such individuals are prepared to hurt themselves wholly in their bid to even partially harm the envied person.
A historical story is told in this connection. In the time of a caliph, a rich man bought a slave whom he treated, from the beginning, like a gentleman, giving him the best of food and clothes, and money exactly like his own child or even more lavishly. But the slave noticed that his master always felt uneasy. Eventually he made up his mind to set him free and provide him with some capital. One night as they were sitting together, the master said: "Do you know why I have treated you so well?" The slave asked the reason. The master said: "I have one request to make which if you fulfil, you would enjoy all I have given and will give you! But if you refuse, I will be discontented with you." The slave said: "I will obey whatever you ask. You are my benefactor who has given me my life." The master said: "You must promise me in good faith to do it, for I am afraid you may refuse it." The slave said:
"I promise to do what you want." The master said: "My proposal is that you must behead me at a specific time and place." The slave exclaimed: "What? How can I do that?" The master said: "That is what I desire." The slave said: "That is impossible." The master said: "I have got your promise. You must do it." One midnight, he awakened the slave and gave him a sharp knife and a bag full of money and climbed up a neighbor's roof, and told the slave to behead him there and then go wherever he liked. The slave asked the reason for such an act. He answered: "I hate this one man and prefer death to seeing his face. We have been rivals but he has gone ahead of me and excels me in everything, and I am burning with hatred. I desire him to be jailed for this fake murder and this idea is a relief to me. Everyone knows him to be my rival, and so he will be condemned to death for this act." The slave said: You seem to be a foolish man and deserve this death." So he beheaded the man and ran away, His rival was consequently arrested and imprisoned, but no one believed that he would have killed his rival on his own roof. It had become a mystery. At last, the slave felt a prick of conscience, went to the authorities and confessed the truth. When they understood the matter, they freed both the slave and the neighbor.
This is a fact that envy is a disease. The Qur'an says in Chapter "The Sun" (Shams), Verses 9 and 10. "He will indeed be successful who purifies it, and he will indeed fail who corrupts it." Thus, the first proposal of the Qur'an is purification of the self from ailments, complexes, ignorance, deviations and metamorphoses. You could have heard that in the past there were people who, because of excess of sins, were cursed by the Prophets of their time and were thus metamorphosed, that Is, they were transformed into animals such as a monkey, a wolf, a bear etc.
One may not become physically metamorphosed, but he may be mentally or spirituality transformed into an animal the like of which in wickedness and nastiness may not be found in the world. The Qur'an speaks of those "who are in worse errors" and who are lower than quadrupeds.[1] How can that happen? Man's personality depends on his ethical and spiritual qualities, without which he would be a beast. Thus, a defective man may be lowered to the level of a metamorphosed being. Some may think this a fancy, but it is real and true.
Someone said: "We had made a pilgrimage to Mecca along with Imam Sajjad and when we looked down at the Desert of Arafat it was full of Hajis (pilgrims). There were so many of them that year. The Imam said: "There is much uproar, but few are true pilgrims." The man says: "I don't know how the Imam gave me the insight, but when he asked me to look down again, I saw a desert full of animals, like that in a zoo, among whom a few human beings were moving about." The Imam told him how things looked to those who had a clear sight and were concerned with the inward concept of things.
This is quite obvious but if our so-called modernized mind does not accept it, we are at fault. In our own time there have been and are individuals who have discerned the real character of others that, like animals, knew nothing but eating, sleeping and sexual intercourse. They had lost their human qualities and been turned into beasts. We read in the Qur'anic Chapter, the "Great Event" (Naba) Verse 6. "The day on which the trumpet shall be blown, so you shall come forth in hosts, and the heaven shall be opened so that it shall be all openings."
Religious leaders have repeatedly said that only one group of people is to be raised from among the dead in the shape of human beings; others would appear as animals, tigers, monkeys, scorpions, snakes and ants. Does God do so without a reason? No, there are reasons. When a human being has done nothing in this world but to sting and hurt others, he takes his real form in the next world and that is a scorpion. He who acts like a monkey in this world, will appear as a monkey in the next world. And a person with a doggish nature will be a dog. Thus, all people will be raised from the dead according to their intentions, desires, and true character. Are your desires in this world those of a human being, or an animal or a bird? You will take the same form on resurrection. That is why we are forbidden to worship any but God. If we worship anything else, we will have it with us in the hereafter. If we worship money it becomes a part of our nature, and as the Qur'an says in Chapter "Immunity" (Baraat), Verse 35 that molten metal will be with us on resurrection: "And (as for) those who hoard up gold and silver and do not spend it in Allah's way, announce to them a painful chastisement, on the day when it shall be heated in the fire of hell, then their foreheads and their sides and their backs shall be branded with it; this is what you hoarded up for yourselves." Do not say that currency notes have taken the place of coins; in the next world, these banknotes would be turned into a fire as scorching as gold and silver coins!
By a similar reasoning, if there's chance that one's taqiyah could destroy the assumption of different believers, then taqiyah is verboten to such an individual.
Take for example the case of imam Husain (as). The character of Yazid is accepted and that we needn't come in its details here. Such an individual demands allegiance from imam Husain (as), the grandchild of the Holy Prophet of Islam and image of Muslim values and spiritual uprightness. Yazid had written to his governor of Madina to demand allegiance from Imam; and, if imam refused, then the governor was to send his head to capital of Syria.
So imam Husain (as) was cognizant of the results of his rejection of that demand. Still, he knew that if he did swear allegiance to Yazid, Muslims would assume that Yazid was the rightful successor of the Holy Prophet (saw), and therefore all the debaucheries of Yazid would become a vicinity of Islam. In short, Islam would are utterly ugly if imam Husain (as) had accepted Yazid because the legal swayer of the Holy Prophet.
Thus we tend to come back to the conclusion that if somebody is of such a standing that if he, resorted to taqiyah, others would be misled into un-Islamic tenets and beliefs, then the fundamental principle demands that he ought to sacrifice his life however save others from going wide. One or additional lives aren't as necessary collectively or additional people's religion and non secular delivery.
In the end, it ought to be reiterated that taqiyah isn't Associate in Nursing specialty of the Shi'as. each sect of Islam accepts the principle. Quotations from Sahih Bukhari and Sunni Commentaries of the Qur’an are given during this article. imam Shafi'i allowed taqiyah even from the Muslims additionally as from the infidels. and every one nice students of Sunni sect, with none exception, have written that taqiyah is valid up to the Day of Judgment. Those interested. in elaborate references ought to see `Fulk- un-Najut' of Maulana Ali Muhammad and Maulana Amirud-Deen (Lahore, Pakistan) wherever lots of references are given from page eighty nine to page 116.
The Sunni scholar, Najmuddin Tufi Hanbali writes:
واعلم ان النزاع الطويل بينهم في التقية استدلالا وجوابا ذاهب هدرا ... اما التقية ... فلا مبالاة باثباتها وجوازها. وانما يكره عامة الناس لفظها كونها من مستندات الشيعة والا فالعالم مجبول على استعمالها وبعظهم يسميها مداراة وبعضهم مصانعة وبعضهم عقلا معيشيا ودل عليهما الشرع
.
"Know that the long arguments for and against taqiyah area unit useless …. however there's little doubt in its validity and lawfulness. Of course, folk don't like its name (taqiyah) as a result of it's been known with the Shi'as. Otherwise, the full world uses it naturally, although some decision it `tolerance', others name it as `diplomacy, and a few decision it `common sense'. And it's proven by proofs of Shari’ah (Islam). [65][32]
Keeping seeable, of these verses of the Qur’an and therefore the Prophet's traditions, and looking out in the least these historical facts within the lives of the Holy Prophet (saw), his companions and even previous Prophets additionally because the Sunni students, however is it that the Wahhabis maintain accusive the Shi'as of varied ridiculous beliefs then declaring that albeit the Shia's deny such beliefs they must not be believed as a result of they follow taqiyah?
Well, our books area unit promptly out there in Arabic, Persian, Urdu, Gujarati, Bengali, Hindi, Swahili, English and lots of different languages. they're on sale in Asian country, Iraq, Gulf States, Lebanon, Pakistan, India, geographical region, U.K, Canada, U.S.A and different countries. There area unit books on theology, jurisprudence, and social, moral and philosophical subjects. Some area unit meant for our children's education, others for teenagers and grownup up individuals. Let the Wahhabis turn out proof from our books in support of these unsupported accusations. sadly, they're going on continuation those foolish things from their own books and assume that they need vanquished the Shi'as!!
What will they are saying if we tend to begin writing that: "The Wahhabis believe that Shaykh Muhammad ibn `Abdul Wahhab was their prophet, which is why they hate the Holy Prophet, Muhammad ibn `Abdullah (saw) most and continually attempt to distract the Muslims from showing love and reference to the Holy Prophet of Islam (saw), however they are doing not dare to declare this belief brazenly as a result of then, they might be clad of Mecca and Medina and would lose their power-base."? however can they refute this allegation? {what can|what is going to|what's going to} be their defense after we will reject their words of mouth and their writings, as we are going to maintain declarative that it had been all a pack of lies simply to safeguard their hold on the sanctuaries of Mecca and Medina?
Imam Mehdi (A.S)
Engineer Madani: however will one excuse that God equipped solely the hidden imaum with a unambiguously long life that was not given to others?
Mr. Hoshyar: Incidentally, the planet has seen the likes of this extraordinary individual. Among them one ought to mention the name of the Prophet patriarch (a.s). Some historiographers have attributed 2,500 years older to him. within the Torah 950 years ar mentioned. The Qur'an clearly states that he battled to unfold the message of God among his individuals for 950 years. within the Sura `Ankabut God says:
Indeed, we tend to sent patriarch to his individuals, and he tarried among them a thousand years, virtually fifty; so the flood seized them, while they were evildoers. (19:14)
Even when we doubt the historiographers, we tend to cannot doubt the Qur'an. That heavenly book describes the days of Noah's preaching to his individuals, namely, 950 years. now this age is completely unusual.
Engineer Madani: I have heard that this verse from the Qur'an is among the ambiguous passages that is receptive interpretation.
Mr. Hoshyar: where is that the ambiguity in it? is that the ambiguity due to the which means and also the intention which is obscure or brief? Anyone UN agency is minimally at home with the rules of the arabic language will explain the verse without any problem. If this is often considered associate ambiguous verse within the Qur'an, then there's no clear verse within the Book of God! I cannot trust the assessment of these individuals except that i think they're basically critical the knowledge contained within the Qur'an, however ar afraid to say therefore.
Mas`udi has mentioned a number of historical figures UN agency lived a protracted life. Among them are:
Adam, UN agency lived for 930 years; Seth, 912 years; Anush, 960 years; heap, 732 years; Idris, three hundred years; patriarch, 950 years; Abraham, 195 years; Jamshid 600 years; `Umar b. `Amir, 800 years; `Ad, 1,200 years.
If you check with the books on history, hadith, and also the Torah you may find numerous persons of this sort mentioned there. However, it is necessary to stay in mind that the main sources for these examples of long age ar either the Torah and its histories, whose dependableness isn't faultless; the 'single' traditions, which do not establish certainty in what they inform; or the books on history that haven't been considered authentic and which don't seem to be free from exaggeration. Since their believability was not clear to Pine Tree State I did not manufacture them as proofs in my discussion and, in fact, I restricted myself solely to the long age of patriarch, as declared within the Qur'an. If you are curious about analysing the matter more you would possibly browse a book on persons UN agency lived long lives, by Abi Hatim Sijistani, al-Mu'ammarun wa al-wasaya. Another book that treats the subject is Abu Rayhan Biruni's al-Athar al-baqiya. in addition, there ar alternative historical sources that debate the matter of the longevity of bound renowned individuals in history.
Seyyid Ali Al Sistani
1. it's necessary for a Muslim to believe in the basics of religion along with his own insight and understanding, and he cannot follow anyone in this respect i.e. he cannot accept the word of another WHO knows, simply because he has aforesaid it. However, one WHO has faith within the true tenets of Islam, and manifests it by his deeds, is a Muslim and Mo'min, notwithstanding he's not terribly profound, and also the laws associated with a Muslim will hold sensible for him. In matters of religious laws, except for those clearly defined, or ones which square measure indisputable, someone must:
either be a Mujtahid (jurist) himself, capable of inferring and deducing from the non secular sources and evidence;
or if he's not a Mujtahid himself, he ought to follow one, i.e. he ought to act accordi nanogram to the verdicts (Fatwa) of the Mujtahid;
or if he's neither a Mujtahid nor a disciple (Muqallid), he ought to act on such precaution which ought to assure him that he has consummated his non secular obligation. for example, if some Mujtahids take into account associate act to be haraam, whereas others say that it's not, he shouldn't perform that act. Similarly, if some Mujtahid take into account associate act to be obligatory (Wajib) whereas others take into account it to be counseled (Mustahab), he ought to perform it. Therefore, it's obligatory upon those persons WHO square measure neither Mujta hids, nor ready to act on precautional measures (Ihtiyat), to follow a Mujtahid.
Mujtahid is a jurist competent enough to deduce precise inferences relating to the commandments from the holy Qur'an and also the Sunna of the holy Prophet by the method of ijtihad. ijtihad virtually means that nisus and exerting. Technically as a term of jurisprudence it signifies the appliance by a jurist of all his faculties to the thought of the authorities of law with a view to looking for what all told likelihood is that the law. In different words ijtihad means that creating deductions in matters of law, within the cases to which no express text is applicable. (See, Baqir Sadr, a brief History of 'llmul Usul, ISP, 1984).
2. Taqlid in non secular laws means that acting according to the decision of a Mujtahid. it's necessary for the Mujtahid WHO is followed, to be male, Shi'ah Ithna Ash'ari, adult, sane, of legitimate birth, living and just ('Adil). someone is said to be just whe n he performs all those acts which square measure obligatory upon him, and refrains from all those things which square measure tabu to him. and also the sign of being just is that one is seemingly of an honest character, so if enquiries square measure created regarding him from the folks of his neck of the woods, or from his neighbours, or from those persons with whom he lives, they'd confirm his sensible conduct.
And if one knows that the verdicts of the Mujtahids take issue with relevance the issues which we tend to face in daily life, it's necessary t hat the Mujtahid WHO is followed be A'lam (the most learned), WHO is more capable of understanding the divine laws than any of the up to date Mujtahids.
3. There square measure 3 ways of identifying a Mujtahid, and also the A'alam:
when someone is for certain that a selected person is a Mujtahid, or the foremost learned one. For this, he ought to be a initiate himself, and should possess the capability to spot a Mujtahid or associate A'alam;
when 2 persons, WHO square measure learned and just and possess the capability to spot a Mujtahid or the A'alam, confirm that someone is a Mujtahid or associate A'lam, only if 2 different learned and just persons don't contradict them. In fact, being a Mujt ahid or associate A'lam may be established by a press release of only one trusty and reliable person;
when variety of learned persons WHO possess the capability to spot a Mujtahid or associate A'lam, certify that a selected person is a Mujtahid or associate A'lam, only if one is satisfied by their statement.
4. If one typically knows that the verdicts of Mujtahids do vary in day to day matters, and additionally that some of the Mujtahids square measure more capable than the others, however is unable to spot the foremost learned one, then he ought to act on precaution supported t heir verdicts. And if he's unable to act on precaution, then he ought to follow a Mujtahid he supposes to be the foremost learned. And if decides that they're all of equal stature, then he encompasses a choice.
5. There square measure four ways of obtaining the verdicts of a Mujtahid:
When a person hears from the Mujtahid himself.
When the decision of the Mujtahid is quoted by 2 just persons.
When a person hears the decision from someone whose statement satisfies him.
By reading the Mujtahid's book of Masae'l, only if, one is satisfied regarding the correctness of the book.
6. As long as someone is for certain that the decision of the Mujtahid has not changed, he will act according to what is written within the Mujtahid's book. And if he suspects that the decision might have been changed, investigation therein matter isn't necessary .
7. If associate A'lam Mujtahid gives a opinion on some matter, his follower cannot act therein matter on the opinion of another Mujtahid. however if he doesn't give a opinion, and expresses a precaution (Ihtiyat) that a person ought to act in such and such a fashion, for exam ple if he says that as a precautional measure, within the first and second Rak'at of the namaz he ought to read a whole Surah after the Surah of "Hamd", the follower might either act on this precaution, which is named obligatory precaution (Ihtiyat Wajib), or he might act on the opinion of another Mujtahid WHO it's permissible to follow.
Hence, if he (the second Mujtahid) rules that only "Surah Hamd" is enough, he (the person giving prayers) might drop the second Surah. The position will be identical if the A'a lam Mujtahid expresses terms like Ta'mmul or Ishkal.
8. If the A'lam Mujtahid observes precaution after or before having given a opinion, for example, if he says that if Najis vessel is washed once with Kurr water (about 388 litres), it becomes Pak, although as precautional measure, it ought to be washed thre e times, his followers will abandon acting according to this precaution. This precaution is named counseled precaution (Ihtiyat Mustahab).
9. If a Mujtahid, WHO is followed by someone dies, his class will be identical as when he was alive. supported this, if he's more learned than a living Mujtahid, the follower WHO encompasses a general notion regarding the variation within the day to day Masae'l, should still stay in his taqlid. And if the living Mujtahid is more learned, then the follower should address him for taqlid. The term 'taqlid' used here implies only associate intention to follow a selected Mujtahid, and doesn't embrace having acted acco rding to his opinion.
10. If someone acts according to the opinion of a Mujtahid in certain matter, and after the death of that Mujtahid, he follows a living Mujtahid therein matter according to his obligation, he cannot act once more according to the opinion of the dead Mujtahid.
11. it's obligatory for a disciple to be told the Masae'l which square measure of daily importance.
12. If someone faces a drag whose rule isn't identified to him, it's necessary for him to exercise precaution, or to follow a Mujtahid according to the conditions mentioned above. however if he cannot obtain the ruling of associate A'lam Mujtahid on that matt er, he's allowed to follow a non-A'lam Mujtahid, notwithstanding he encompasses a general notion regarding the distinction between the verdicts.
13. If someone relates the opinion of a Mujtahid to someone, so that opinion is modified, it's not necessary for him to tell that person regarding the change. however if he realises after having related the opinion that he had created an error, and also the error would lead someone to contradicting the laws of Islamic law, then as associate obligatory precaution, he ought to do his best to rectify the error.
14. If someone performs his acts for some time while not taqlid of a Mujtahid, and later follows a Mujtahid, his former actions will be valid if that Mujtahid declares them to be valid, otherwise they'll be treated as void.
