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Found 20 results

  1. If a mujtahid dont give fatwa

    Assalaamualeikom, I found my mujtahid taqleed do not have (or at least do not give) fatwa nor do give a precaution on particular matters in certain issue, meanwhile other a'lam mujtahid has a fatwa on that specific matter because he indeed has more fatwas on his risala. Here are the examples: 1. In my mujtahid risala, he does not mention if a mohr sticks to the forehead, one must put it back to the ground, or another saying that may indicate that specific act must or do not have to be done regarding to that matter, must I follow that verdict even if I am not in taqleed to the mujtahid that release that mohr fatwa in issue of ritual prayer? 2. Something are described as recommended acts (also in prayer) by other mujtahid, meanwhile my mujtahid taqleed has no mention to those things. Are those things is considered mustahabb for me? I need your advice, thanks a lot. Assalaamualeikom
  2. Salamu Alaykum Wa Rahmatullah. I have seen many Muqallid's of Ayatullah al-Udhma Khamenei thinking that the only set of laws he has are in Leader.ir. So for those who do not know yet let me clarify this. Ayatullah al-Udhma Khamenei says to refer to Imam Khomeini's Tahrir ul Wasilah and then, on stuff that he disagrees with Imam Khomeini to refer to his Q&A. KhudaHafiz
  3. Salam! I would like to know, is it's necessary for a Marja to have a Tauzeeh ul Masail? Also, someone told me that Ayatullah Khamenei does not have his own Tauzeeh, hence he cannot be a Marja. These are not my words, It's just something I've heard. I would like to know if this piece of information is credible enough to be held true.
  4. Salamu Alaykum. Can a Muqallid of Ayatullah Nasr Makarem Shirazi tell me why they consider him most knowledgeable? I have been thinking of changing my taqleed to him but I need verification of two knowledgeable and just persons that he is most knowledgeable. if you have nothing nice to say then dont say anything.
  5. Is it allowed to blindly follow Ayatullah or Marja or jurists, Scholars? التقليد: هو العمل مطابقاً لفتوى الفقيه الجامع للشرائط وإن لم تستند اليها حين العمل، فتفعل ما انتهى رأيه الى فعله، وتترك ما انتهى رأيه الى تركه، من دون تمحيص منك، فكأنك وضعت عملك في رقبته كالقلادة، محمّلاً إياه مسؤولية عملك أمام الله. ويشترط في الفقيه المقلّد فيما يشترط فيه، أن يكون أعلم أهل زمانه، وأقدرهم على استخراج الحكم الشرعي من مصادره المقررة Taqleed is to mimic the opinions (fatwas) of the qualified Faqih, you do what he thinks should be done and you leave what he thinks should be avoided, you do not research or verify anything, it is as if you place your deeds in the neck of the Faqih like a necklace, you make him take responsibility for your actions in front of Allah. The Faqih must be the most knowledgeable of his time and most capable of extracting rulings from the designated sources. http://www.sistani.org/arabic/book/17/952/
  6. Takleed

    Asalaam o Alaikum! Dear Brothers & Sisters: I need proper Guidance on Takleed? As i am already following Imam Khamenei but still need further clarifications in details. thanks.
  7. The strictest Marja?

    Assalamu Alaikum Wa Rahmatullahi Wa Barakatuhu I used to follow Sistani, then Sadiq Shirazi. My question is, who is the strictest majra? Ya Ali Madad Haqq
  8. Asalamalekum, We hear that if a marja is expert in a particular field, one must follow them and that issue. But i have never heard of any such mujtahid. I think they all have to take same courses, in able to become a marja. Therefore, there is always a confusion on who is the most learned, because non of them are studying one field.
  9. Salam, I want to ask a question, I follow (taqleed of) a marj'a. I ask him questions on email, but since long time there is never any single response. In the beginning I received replies few (may be 4-5) times, 10 years back, but after that no reply is ever received. No doubt, I have learned the religion from his various other/many passive resources (such as tozih and QnAs), though they don't answer all of my questions. Although I know, he would be extremely busy, but I am in doubt, is it killing the very idea of taqleed, when I have questions and the marj'a I am following is not responding or replying to my questions. Even I am having doubts in paying him khums from my hard earned money, instead of giving it to someone else (other marj'a) who would really help me in attaining/keeping on right path, and removing my doubts and confusions. The doubts have increased so much in my heart that it starts appearing to me that the marj'a system is only there to collect khums not to help us in religious affairs and understanding the Islam (I may be over generalizing it). Please help me here, it is getting very confusing. Thank you.
  10. Salam, Can a person follow fatwas of two marji on same issue? Thanks!
  11. I hope you are all in the best of health and in the best of Imaan. Also, Ramadhan Mubarak to you all. So, I'm interested in understanding the extent of the political authority of a marja. We all know that according to usooli belief it is incumbent upon an individual to do the taqleed of a marja and waajib upon him to abide by the laws of fiqh as set down by the marja. We also have a famous saying that taqleed is in fiqh, not aqaid (beliefs). So, those limits are pretty clear but what is often not clear is the political authority a marja commands. Now, part of answering this question goes back to the raging debates we've had over the years on Wilayatul Faqih and Iran and, if possible, I'd like to avoid those. Instead, I'd like you to answer three simple questions:1. Can a marja ask me to kill someone? Is it incumbent upon me to obey him - even if I don't necessarily agree with him on the reasoning or if he actually doesn't even give one? We have the opinion by many scholars that the hudud cannot be implemented or an offensive war cannot be initiated except in the presence of a ma'soom. Will the murder of a single individual, then, follow in the same vein (as a war is basically killing people in the plural and in this case you're killing just one person?) Also, I know that someone do hold the belief that this is not necessary so I'm only interested in the opinion of those scholars who do deem the presence of ma'soom necessary in the above two situations. 2. If a marja endorses someone in an election, for example, is it wajib for me to vote for them?3. How much political authority do they command in general? In particular, I'm interested in the famous tobacco fatwa of Iran, where a marja banned tobacco for what seemed to be purely political reasons. Was he allowed to do that? Is there a difference of opinion on this? Also, let's assume that the above hypotheticals involve a marja who is not the head of a Islamic government under which you live (so, someone like Ayatollah Seestani and not Ayatollah Khamenaei as the existence of an Islamic government and the stature of the individual ruling as the haakim would muddle the discussion. Now, I also know that some believe that the authority of an Islamic government, like the one established in Iran, is not restricted to those living within the physical borders of the country - and thus any command from Ayatollah Khamenaei, for example, is incumbent upon all Shi'as, and not just those who do his taqlid or those living in Iran and, again, this is a whole topic on its own so I'd like to assume, for the purpose of this discussion, that that is not the case. PS: Once again, I'd like to remind you that while it's obvious that discussion of the theory of wilayatul faqih will inevitably be required in answering my question, I would prefer it if we didn't make this thread just about the theory, or about Iran and its implementation of the idea. Also, while I have singled out Ayatollah Seestani as I am his muqallid and wants to know what he believes is obligatory for me, I do want to know the variety of opinions that are out there, including those of Ayatollah Khomeini and Ayatollah Khamenaei (just with the assumptions I have put forth - so, in a hypothetical world where they were not the heads of states of an Islamic government in Iran).
  12. why and why not? how long have you been doing taqleed and which maraja have you been doing taqleed of? how has been your experience?
  13. Just trying to get a feel of who's Taqleed the users of this forum follow. Also, what made you choose that particular Marja?
  14. Is there a Tauzeeh-ul-Masail of Ayatullah Khamenei (online or otherwise)? I have heard that he has not published or translated it???? The only thing I can find on the Net is Question and Answer books. How is someone to be a Muqallid of Aga Khamenei without an actual comprehensive Tauzeeh-ul-Masail, rather than these crummy Q&A books? This is the closest thing I've found so far: http://www.islam-pure.de/imam/fatwas/practical00.htm Thanks in Advance
  15. What are your opinions on the Marja'eyah of Sayed Kamal al-Haydary? His resala came out recently in Arabic and I believe his office are working on translating it to a couple languages as well. Anyways here is his resala in Arabic http://home.alhaydari.com/uploads/2011/07/alfatawa.zip Walsalam.
  16. Ok Please Please do not hijack my post again with arguments, I think as shia we get enough bad press in the outside world without embarrassing our selves further with arguing about who follows who like teenage football fans. I am genuinely looking into this so if you have already answered I have read and noted the answers... so far mainly Sayyed sistani...But I want to know more. You may wonder why is a 30 year married woman and mother is suddenly asking about this... (*note to MOD I'm a lady not guy :P)... Well my baby is 5 months old, first I want to have chosen before she is old enough to start asking questions.... My two older sisters followed different people making Eid day a nightmare because we end up having it on different days, I being follower of "undecided" just celebrate twice. My parents have to keep changing because everytime they follow someone, said person dies (Khomeni, Khoie, then another one, then Fudhlula) and I'd like my guy to be alive! So has anyone actually looked into this, really weighed up options? who were the options? Are we all saying Sistani because the others aren't accessible in English? Please just limit responses to your personal experience/decision and why... lets not have another tit for tat... I am actually genuinely trying to learn here.
  17. I am interested in knowing who people are following and why... I have yet to decide on my own, for years I have been following who ever my parents follow but time to consider my options. Thanks in advance for input.
  18. Why do we need marja... Those who dont wish to follow one....
  19. If i have a doubt i ask the alim of my local islamic center, if i cant find him then i ask the alim of a nearby center. If i am unable to get an answer, i ask someone knowledgeable or just search it online (al islam, SC, etc). So my point is, never in my life have i ever felt the need to consult a marja. So, do i really need to do anyones taqleed?
  20. Why Taqleed?

    (bismillah) In response to requests by several people and as a defence for taqleed, the ShiaChat team have written the following article, which explains the background and the reasons for taqleed. Feedback is welcome, which should be sent through a PM. The necessity of Taqleed Firstly, what does 'Taqleed' mean? Translated into imitation, it essentially means the following in actions of another person. In the Shia Imamiyah school, this relates to the following of a 'mujtahid' by a 'non-mujtahid' in Islamic rulings (Sharia' law) and matters relating to 'Furu' Al-Deen'. A Mujtahid is an expert in Islamic Jurisprudence (Fiqh) who has been verified as having the ability to derive laws and rulings from the two sources of Islam; the Qur'an and the Sunnah of the Ahlulbayt (as). A non-mujtahid is then obviously someone who does not have this ability. Ijtihad is a completely scientific process and cannot be compared to 'qiyas'. It has its sciences and only the most erudite of scholars are able to achieve this status. Indeed, the roots of Ijtihad can be traced to the Qur'an and the Sunnah of the Prophet pbuh . In the chapter of 'The Prophets', this verse states: "…ask the people of remembrance if you do not know" (21:7). Clearly this is asking people who have no knowledge on certain matters, to refer to people that do, whom essentially are the experts. This is the natural way of things, to seek knowledge from those who have it. Even the Prophets were instructed to do so, as the case with Musa (S) when he was told to seek wisdom from Al-Khidhr. We then need to identify these experts and the Qur'an has done this again, in 'The Family of Imran', 'The Originator' and 'The Pleading One': Allah bears witness that there is no god but He, and (so do) the angels and those possessed of knowledge (3:18) …those of His servants only who are possessed of knowledge fear Allah (35:28) Allah will exalt those of you who believe, and those who are given knowledge, in high degrees (58:11) Clearly then, Allah (SWT) has placed emphasis that those with knowledge are given a special status. Then the Exalted has instructed that those knowledgeable ones are to be followed, as is the natural thing to do: O you who believe! Obey Allah and obey the Messenger and those vested with authority from among you (4:59) Authority cannot come without knowledge; the leaders should always be the most knowledgeable of the people, for they are best equipped to lead the people. Having knowledge is a pre-requisite for leadership, for with it difficulties are overcome, as Amir Al-Muimineen (S) has explained: Knowledge is power; whoever finds it overcomes by it and whoever does not find it is overcome Following the knowledgeable applies equally in political and religious matters, regardless of the state of affairs in that region, for the erudite are the closest to Allah (SWT): He it is Who has revealed the Book to you; some of its verses are decisive, they are the basis of the Book, and others are allegorical; then as for those in whose hearts there is perversity they follow the part of it which is allegorical, seeking to mislead and seeking to give it (their own) interpretation, but none knows its interpretation except Allah, and those who are firmly rooted in knowledge say: We believe in it, it is all from our Lord; and none do mind except those having understanding (3:7) Why should not a company from every group of them go forth to gain profound understanding in religion and to warn their people when they return to them, so that they may beware (9:122) The first verse gives the reason why you cannot choose to deduce rulings yourself (or to use qiyas) if you do not have the necessarily knowledge. This verse also admonishes those who follow their own opinions, even though they lack knowledge: And follow not that of which you have no knowledge in (17:36) The word used for those who would gain understanding in verse 9:122 is 'liyataffaqahu' which means 'to become fuqaha'. This is exactly what the mujtahids are, Fuqaha. The Prophet pbuh also showed that the fuqaha are to be followed, as these examples show: After the conquest of Makkah, the Prophet (saws) decided to return to Madinah, so he designated a governor, who was a young man called 'Atab Ibn Usayd. He set him a fixed salary and the governor addressed the people: "The Prophet has fixed my salary and in view of this, I do not stand in need of any gift or assistance from you" (Seerat Rasulallah, Ibn Hisham, vol 2, p 500) Mu'adh Ibn Jabal states that when the Prophet (saws) sent him to Yemen, he asked: "On what will you rely for resolving the differences?" To this he replied: "On the Book of Allah, the Qur'an." The Prophet said: "What if nothing specific is found in the Book of Allah?" He replied: "On the basis of the judgements of the Prophet of Allah, for I have observed your judgements in different matters and I have committed them to memory. If there presents a matter which is similar to one in which you have given judgement, I shall make use of it and give judgement accordingly". The Prophet again asked: "What course will you adopt when a problem crops up about which there is nothing specific in the Book of Allah or in my judgements?" He replied: "In such cases I shall resort to ijtihad and give a decision on the basis of the Holy Qur'an and your traditions with equity and justice". The Prophet then said: "Thanked be Allah that He has enabled His Prophet to choose for the administration of justice a person whose actions are commensurate with His Will". (Tabaqat Ibn Sa'ad, vol 2, p 347) From the above example, it is to be noted that where a clear legal law has been given in the Qur'an or by the Prophet pbuh , then no-one has the right to give his ijtihad on it: And whatever the Messenger gives you accept it, and whatever he forbids you, abstain (from) (59:7) The same applies to matters of the Fundamental Principles of Religion (Usul Al-Deen), for they are matters in belief and you must research these yourself, rather than blindly follow someone in them. This has been highlighted in several verses, among which are: And when it is said to them, come to what Allah has revealed and to the Messenger, they say: That on which we found our fathers is sufficient for us. What! Even though their fathers knew nothing and did not follow the right way (5:104) When he said to his father and his people: What are these images, to which you are devoted? They said: We found our fathers worshipping them. He said: Indeed you and your fathers have been in manifest error (21:52-54) The Imams further encouraged the role of the fuqaha and the mujtahids, even during their Imamate: Narrates Al-Askari, from his grandfather Al-Sadiq, peace be upon them both: "if there is anyone among the fuqaha who is in control over his own self, protects his religion, suppresses his evil desires and is obedient to the commands of his Master, then the people should follow him" (Al-Ihtijaj, Al-Tabrasi, vol 2, p 263) Concerning the four great fuqaha: Abul Hasan Zurarah Ibn A'yan, Abu Ja'far Muhammad Ibn Muslim, Abu Basir Layth Ibn Al-Bakhtari and Abul Qasim Barid Ibn Mu'awiyah, who were among his students, Imam Al-Sadiq (S) said: "they are the trustees of Allah for the administration of the permissible and forbidden in religion" (The Development of Shi'i Islamic Jurisprudence on Death and Dying from the Fourth/Tenth to the Eighth/Fourteenth Centuries, Hasnain Kassamali) When Umar Ibn Hanzalah asked Al-Sadiq (S) who the Shia should refer to when they dispute, He replied: "They must seek out one of you who narrates our traditions, who is versed in what is permissible and what is forbidden, who is well-acquainted with our laws and ordinances, and accept him as judge and arbiter, for I appoint him as judge over you. If the ruling which he based on our laws is rejected, this rejection will be tantamount to ignoring the order of Allah and rejecting us is the same as rejecting Allah, and this is the same as polytheism" (Furu' Al-Kafi, Al-Kulayni, vol 7, p 412) Imam Al-Ridha (S) approved Zakariyyah Ibn Adem Al-Qummi and Yunus Ibn Abd Al-Rahman, as judges for the people in their regions. (Al-'Amili, Wasail Al-Shia, vol 18, pp 106 – 107) The eleventh Imam (S) said: "It is obligatory for the populace to follow the jurist who refrains from committing wrong, mentions his faith, opposes carnal desire and obeys Allah's command" (Al-'Amili, Wasail Al-Shia, vol 18, pp 94 – 95) As for following the fuqaha during the occultation of the 12th Imam (AF), there are many hadiths pertaining to these instructions, among which are: The tenth Imam, Ali Al-Hadi (S) said: "After the occultation of your Qa'im a group of the 'ulemah will call upon people to believe in al-Qa'im's imamah and defend his religion by using proofs sent by Allah, so that they might save the weak minded faithful from either the deceptions of Shaitan or the deceptions of those opposed to Ali" (Al-Ihtijaj, Al-Tabrasi, vol 2, p 260) In reply to a question Ishaq Ibn Yaq'ub had sent to the Imam (AF) via the second deputy: "As far as newly occurring circumstances are concerned, you should turn (for guidance) to the narrators of our hadiths, for they are my proof over you just as I am Allah's proof over them" (Al-Ihtijaj, Al-Tabrasi, vol 2, p 260, Al-'Amili, Wasail Al-Shia, vol 18, p 101, Bihar Al-Anwar, Al-Majlisi vol 53, p 181) So, we have learned three things: The knowledgeable fuqaha are to be followed, they can give Ijtihad in relevant matters and taqleed is necessary in the time of occultation. The evidence has shown that Ijtihad is an established practice and the erudite and pious fuqaha are to be followed whenever and wherever they maybe. Below are some of the qualities a Mujtahid must have in order for him to become a Marja' and for people to follow him: A Male (women can become mujtahids, but not maraji') Shia Imami Adult (baligh) Sane Of legitimate birth Just Also, one cannot follow a Mujtahid who died before the person initially observed his taqleed. However, most of the fuqaha agree that if you follow a Marji' and he dies, you can still follow his rulings, but new issues must be referred to a living Marja'. Also, the majority of the fuqaha believe that the most knowledgeable of the mujtahids must be followed. One can also choose to not do direct taqleed but instead act on Ihtiyat (precaution). Basically, he has to view all the mujtahids rulings on a matter and act on the most precautious of them. For more information on the rulings of taqleed, refer to the relevant book of rulings for each marja'. Taqleed is no different then other natural processes whereby you refer to the experts. Take the example of going to a doctor for a medical reason. You will go to him because you are the patient (muqallid) and you do not have the necessary information and ability to treat yourself (non-mujtahid) so you seek the doctor's advice (taqleed) because he is the expert (mujtahid). However, when there are differences between the doctors, you will seek the most knowledgeable or seek a second opinion. This is a good thing, because differences may mean easier or cheaper or simpler treatments. So, you wouldn’t risk your health by not referring to a doctor, so why would you risk your deeds and your religion by not referring to a mujtahid? It is by the Grace of Allah that today we have many maraji' in different countries who have published their rulings in many languages and which are available through a variety of means. We also have scholars available to us who can answer our questions and guide us to the right rulings and learned brothers and sisters who can refer us to these resources. Make use of these for there is no excuse for ignorance, especially in religion.
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