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Did late Ayatollah Rohani (May Allah have mercy on him) allow following the Deceased Mujtahid? My mujtahid says that a girl needs father's permission for temporary marriage as an obligatory precaution. But Ayatollah Rohani (may allah have mercy on him) has given a proper fatwa on this topic and in my view Ayatollah Rohani is equally knowledgeable. Can i follow him in this case? As of now I am a new Shia, and I am following the Supreme Leader right now. People say that a new Shia should start Taqleed by following a living Mujtahid. So I followed a living Mujtahid and am still doing it. So can I turn to Ayatollah Rohani in this matter? Thank you!

Inna Lillahe wa Inna Ilaihe Rajeoon Need to discuss about the personality as I have heard very less about him? @Ashvazdanghe @Hameedeh

If you click on any of the five choices, you are pretty unique! Congratulations! PLEASE NOTE: "Unique" has NO basis in fiqh. It is NOT a valid way of making taqlid. I am simply curious. I am weird, and this type of stuff interests me.

I have a doubt, and I know that to become a mujtahid we have to join a hawza, but I want know what subjects does a student go deep in? and how old does it take to become a mujtahid?

This is a reference post, as all this Basic information can be obtained on the Internet. https://www.al-islam.org/articles/taqlid-meaning-and-reality-sayyid-muhammad-rizvi https://www.al-islam.org/islamic-laws-ayatullah-abul-qasim-al-khui/taqlid Islamic Laws by Sayyid Abul Qasim al-Khu'i Sayyid Abulqasim al-Khui

I wanted to ask can a mujtahid give fatwa on killing someone? And if he can give command of performing jihad against evil forces or only imam(a.s) or rasool (s.a.w.s) can give this order

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

AOA, I have heard from XYZ that a mujtahid has direct or indirect connection with Imam Mehdi (A.S)? (They can ask a question or a masla or consult from them) Is this true??

I was Reading A Report by Dr Ashar on Pakistan,s Young Man And Women I am Shoked After Reading the Research (That More Then One crore Muslim sisters in Pakistan above 18 Year Old are Unmarried and Waiting Some body For Nikkah And 70 percent in Them Are Getting Old) , After Reading That Report A Question Raise in My Mind That Who is responsible and Why our Muslim Scholars and Mullah,s Never Highlight This issue Before And This Ratio increased Day by Day..... Whats You Think About This ... ? Thanks: Haider Sherazi

Peace be upon you brothers and sisters. This is my first post so I shall make it a good one inshAllah. I recently found an article about a Mujtahid living within the USA, this goes to show that Haqq(riotousness) is everywhere if you look hard enough. What do you think? here is the link http://alimdeen.blogspot.com/

The Quranic meaning of ‘fiqh’ The Shia School prides itself in opening the door for ijtihad from the first days of Islam, but I will not dwell on its importance here and the evidence for its need to keep up with the changing times, since there is no disagreement on this aspect (although there are different views in defining ijtihad [1]). Shaheed Al Sadr says: ‘Ijtihad allows the muslims to apply islamic theory to daily life, since pracitcal application cannot happen until ijtihad defines the theory and its details.’ [2] The differences in opinion arose with differing views on the role of the mujtahid and the extent of his responsibilities (although the responsibilites are clearly stated in the Quran and narrations as we’ll see below..). Imam Khomeini’s view on Ijtihad: ‘We have limited ourselves to a small part of juristic laws, and left many aspects untouched and therefore many aspects of ijtihad remain strange to us.’ [3] He saw that the ijtihad being performed at the religious seminaries was not enough to tackle all the issues faced by the muslim nations, due to the wrong understanding of ijtihad and intellectual standstill due to the focus on the individual and not the society as a whole. The solution he proposed was: ‘Islam deals with all aspects of life, and gave corresponding laws for each (aspect).’ This is where the correct understanding of fiqh becomes critical in understanding the correct purpose of ijtihad and the correct role of the mujtahid. And, as always, to establish the correct meaning of any religious concept, we must go to the Quran: وَمَا كَانَ الْمُؤْمِنُونَ لِيَنفِرُ‌وا كَافَّةً ۚ فَلَوْلَا نَفَرَ‌ مِن كُلِّ فِرْ‌قَةٍ مِّنْهُمْ طَائِفَةٌ لِّيَتَفَقَّهُوا فِي الدِّينِ وَلِيُنذِرُ‌وا قَوْمَهُمْ إِذَا رَ‌جَعُوا إِلَيْهِمْ لَعَلَّهُمْ يَحْذَرُ‌ونَ ‘And it does not beseem the believers that they should go forth all together; why should not then a company from every party from among them go forth that they may apply themselves to obtain understanding in religion, and that they may warn their people when they come back to them that they may be cautious?’ [4] Before talking about the meaning of the word ‘fiqh’ or ‘tafaquh’ in this verse, another important phrase is ‘why should not’ (فَلَوْلَا), which is used as an exhortation to do a certain thing, in this case: ‘to obtain understanding in religion’, i.e. it is obligatory (for all or some) to obtain religious knowledge. The verse then defines the role of those who obtained religious knowledge to be ‘that they may warn their people when they come back to them’, correlating understanding in religion with warning, deeming knowledge on its own to be insufficient without spreading it to those who lack it. But what does ‘when they come back to them’ mean? They must have gone somewhere to return to their people. It is evident, then, that migration of those tasked with obtaining knowledge and then returning to their people, having gathered all necessary information and experience, is fundamental to ‘warning’ them and providing themselves and others with the tools to counter any (intellectual) threat they might face. Allamah al-Tabatabai’s view on the verse: ‘Hence it is clear that the intended meaning of ‘becoming learned’ (tafaquh) is to gain an understanding of all religious sciences, whether the roots of the religion or its branches, and not just the practical laws, which is the formal meaning of fiqh amongst religious people. The proof for this is first, ‘to become learned in religion’ and second, ‘and to warn their people…’ because they can only warn their people if they have an understanding of all aspects of the religion, including that which will occasion divine reward or punishment in the Hereafter.’ [5] Knowledge in religion (tafaquh) in narrations The narrations dealing with the importance of knowledge and the obligation of its acquisition are numerous, I will mention just one relevant to our discussion above: Imam al-Sadiq (as) said: ‘Become learned in religion, for those who do not are desert dwellers (i.e. ignorant and lacking knowledge)’ [6] The term ‘desert dwellers’ should not be taken as an insult, as the Quran has given a clear definition for this group in society: قَالَتِ الْأَعْرَ‌ابُ آمَنَّا ۖ قُل لَّمْ تُؤْمِنُوا وَلَـٰكِن قُولُوا أَسْلَمْنَا وَلَمَّا يَدْخُلِ الْإِيمَانُ فِي قُلُوبِكُمْ ‘The dwellers of the desert say: We believe. Say: You do not believe but say, We submit; and faith has not yet entered into your hearts..’ [7] The desert dwellers are far removed from the centres of knowledge and culture, which will have an effect on their spiritual and behavioural conduct. ——————————————————————————————- [1] See: ‘Ijtihad: its meaning, sources, beginning and practice of ra’y’ [2] Muhammad Baqir al-Sadr: ‘Future directions of the Ijtihad movement’, Al Ghadeer magazine, Dec 1980. [3] Imam Ruhollah Khomeini, ‘Islamic Government’, pg65. [4] Al Tawbah:122 [5] Allamah Tabataba’i, Tafsir Al Mizan, Vol9, pg337. [6] Usul al Kafi, Vol1, pg31, H6. [7] Al Hujurat:14

(salam) I was first in taqlid of Ayatollah Khamenei but later I replaced him with Ayatollah Sistani. I think I am in his taqlid now. Reasons: 1) Ayatollah Sistani is more knowledgeable than Ayatollah Khamenei. I came to this conclusion after visiting their websites. Ayatollah Sistani has solved more modern problems as compared to those solved by Ayatollah Khamenei. There are many examples: A. Adoption B. Gelatin C. Purity of People of the Book D. Brain death E. Contraception 2) Ayatollah Khamenei is unaware of some religious affairs like he believes its halal to play chess. I myself asked him whether I can play chess or not and I was replied: However, Ayatollah Sistani deems it haram to play chess. These points made me convert from Khamenei-ism to Sistani-ism. What do you all say?

(salam) I have few question from Akhbaris. As Akhbaris claim that there is no need of Taqleed of a Mujtahid in Islam and one can recourse to Quran and Hadiths of Prophet (pbuh) and Ahl ul bait a.s for knowing about any verdict on a issue. Therefore, i want to know what is Akhbari reply on the basis of Quran and sayings of Ahl ul bait a.s in the following Issues. 1. Is heart transplant or liver transplant allowed or not? Please provide Quranic reference or reference from hadiths of Prophet (pbuh) and Ahl ul bait a.s. 2. What is the ruling for a person who forgot to offer Tashud in prayer. As taqleed is not allowed please provide direct reference from Quran and sayings of Prophet (pbuh) and Ahl ul bait a.s. 3. If you have answer from Quran and sayings of Ahl ul bait a.s regarding the aforementioned issues and you paste them here with relevant references (as i do not have direct access to so many books and i have not specialized in Islamic knowledge) and i accept this then will it not mean that I have literally followed you though you have just informed me about hadiths and Quranic verses regarding the matter in question. Will it not mean that you have taught me and I did your "Taqleed" in this issue? I shall put more questions as the thread will proceed. Looking forward for the response of those who are against Ijtehad and Taqleed and Pseudo-Akhbaris.

(salam) USOOLI METHODOLOGY: 1. When there is clear and specific ruling on an Issue:- When there is clear and specific ruling on an Issue in Quran and Sunnah then there is no place of reasoning/Aql and one has to follow the clear and specific order of Quran and Sunnah. Key: Quran & Sunnah -------> Ruling/Verdict/Fatwa 2. When there is no clear and specific ruling on an Issue: When there is no specific ruling or order in Quran and Sunnah then a Mujtahid has to recourse to the "PRINCIPLES LAID DOWN IN QURAN AND SUNNAH" for deduction of Islamic ruling or verdict on an Issue and even for doing this the tools used have basis in Quran and Sunnah and those tools are not alien to Quran and Sunnah. Key: Quran & Sunnah ------> Principles laid down in Quran and Sunnah -----> Ruling/Verdict/Fatwa based on the principles laid down in Quran and Sunnah. AKHBARI METHODOLOGY: "Everything is permissible unless ruled as prohibited" This is the general principle laid down in a Hadith. But Akhbaris take the permissibility and prohibition only if it 'SPECIFIC PERMISSION OR SPECIFIC PROHIBITION". So it means that if something is not Specifically Prohibited it is allowed under Akhbari rule. While on the other hand in Usooli methodology if some thing is not prohibited specifically but there are principles laid down in Quran and Sunnah on the basis of which that thing can be prohibited then the same is prohibited. It appears that Akhbari methodology leaves more space for "Bidah" or "Innovation" because there are many things which are not specifically prohibited in Quran and Sunnah. I shall not be surprised if i saw some Akhbari Shia passing a big needle through their cheeks on the name of Azadari as some African tribes do because of this general principle "Everything is permissible unless ruled as prohibited" I welcome the alternate view about the Akhbari methodology. Sorry if i hurt some one but this is only a process of learning and sharing knowledge.