the book of basic shia religious for children 4. 42 to 57

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Salaam

(Three times) ALLAH

HU AKBAR

O our Allah, bless Muhammad and the Progeny

of Muhammad.

مالساكـ ي لع ىبنلااهياة اتههللا ورحم ك ر ب ○ وAssalam mu Alaika Ayyu han Nabiyyu wa

Rahmat ul lahi wa bara katuh.

Peace be unto thee, O Apostle and the mercy of Allah and His bounties

هللا ـ عباد ىـل ناوع يـل عـ م ال ـسا

نـ ي حلاصلا ○Assalam mu Alaina wa ala Ibaddil lahis

Sualiheen

Peace be unto us and unto the virtuous servants

of Allah.

مالس هللاوا ةم حـر ـ و م كـ ي لع

هتا رك ○بAssalam mu Alaikum wa Rahmatul lahi Wabara

katuh.

Peace is unto you all, and the mercy of ALLAH

and his bounties.

Allah Hu-Akbar. (Three times) Allah is Great.

بر اهللااك Al-laa Humma salli alaa Muhammadiw wa aali

Muhammad.

مه للال ى ص دعل ل و محم دا م مح ○our Allah, bless Muhammad, and the Progeny of

Muhammad.

Al-laa Humma salli alaa Muhammadiw wa aali

Muhammad.Our Allah, bless Muhammad, and the Progeny of

Muhammad.

Tasbeeh

Shukran lil laah (3 times)

1. Allah Hu-Akbar. (Allah is Great) 34 times

2. Alhamdu-lil-laahi (All praise be for Allah)

33 times

3. Subhaanal-Laahi. (Glory to Allah) 33 times

٭هللاناح دهللا٭ سب حم ٭ البر اهللااك



End of ZUHR, ASR and EISHA Prayer

43

After each Salat (Namaz) it recommended to say

Tasbeeh تسبيحTASBEEH BIBI FATIMA (S.A) QURBATAN ILAL-LAAH

Allah Hu-Akbar. (Allah is Great) 34 times

Alhamdu-lil-laahi (All praise be for Allah) 33 times

Subhaanal-Laahi. (Glory to Allah) 33 times.

حانهللا33=٭ دهللا33=٭ سب حم بر=34٭ ال اهللااك

Sajdah-e-Shukar Go to Sajdah and say

Shukran lil laah (3 times) (3 times) I thank thee, O Allah

Note: - The word which has sign (O) last letter of the word would be

pronunciation as “Sakin” (………)

ZIARAT زيارتFacing slightly right of the Qibla. Al-laa Humma salli alaa Muhammadiw wa aali Muhammad

As Salaamo Alaika Yaa Aabaa-Abdilla

As-Salaamo Alaika Yub-ne Rasulullah

As-Salaamo Alaika Yub-ne Amir-Ul-Momineen

As-Salaamo Alaika Yub-ne Fatema-tuz-Zahra Syedetay

Neesaa-il-Aalemeen

As-Salaamo Alaika wa rahmat-ullah-hey wa barakaatuh

Facing a little further towards the right than above.As-Salaamo Alaika Yaa Garib-ul-Gurba

As-Salaamo Alaika Yaa Sultan Yaa Ali Yibne

Moosa-e-Raza wa rahmat-ullah-hey wa barakaatuh

Facing straight towards Qibla.As-Salaamo Alaika Yaa Saheb-uz-Zaman

As-Salaamo Alaika Yaa Khaleefetar Rahman

As-Salaamo Alaika Yaa Imamul Insewul-jaan

As-Salaamo Alaika Yaa Mazharul Iman

As-Salaamo Alaika Yaa Shareekul Quran



As-Salaamo Alaika wa rahmat-ullahey wa barakaatuh

44

Tasbeeh and Sajdahgahتسبيح سجگداه

ـ صغير مـالسلا ـ هـيلع ـ ىـلعدان ○مهللالص ى دال و محمدعل محم ○

م بس هللان م ح رلا

م الرحي

○

ركنى د ا ىلع ا ي ى نـ م حر ا نـي الـمساك محارا ي ى ـثــن غا

ك جود و ومنـك ك مت ـ ـرح ب ى ركن د ا ىلع يا

نيم ياارحمالراح ○

DUA WHEN YOU GO TO SLEEPم نهللا بس م ح رلا م الرحي ○

ر ى يامظه لول ا ىلاوا ي و عد ل ا ر هاقاي



السالم هيلع ـ ىـ ل ـ ـعىضتر ماي ب عجائ ال ○

45

"Nade Ali (a.s)"

مهللالص ى دال و محمدعل محم ○‘Allahumma sale alaa Muhammad wa Aaley Muhammad,

"Bismillah Hir-Rahman Nir-Rahim"

Nade Aliyan Mozher alajaeb tajedho

Awna laka fenwaebe kolo hamew

Wa gamen sayanjaly be-azmzt-e-ka ya Allah

Be-nabuwateka Ya Mohammad (S.A.W)Be-welayateka Ya Ali Ya Ali Ya Ali (a.s)

نادعلى عليه السالم صغير ○مه للالص ى لعدمحم و ل محمدا ○

مسب هللان مح رلا م الرحي ○ نا لك فى وـ ع ه عجا ئب تجد لـا نادعليا مظهر

هللا متك يا ا ظـع جلى ب لهم وغم سين ك ائب ونلا

ىل عا ي ىل عا ي ىل عا ي كتيالوـب دمحم بنـبوتك يا

مه للالص ى لعدمحم و ل محمدا ○

Call on Ali,(He) is able to bring about the extraordinary.

You will find him an effective supporter in all calamities.

(All) worries and sorrows will soon disappear.

O Ali! O Ali! O Ali!

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SURA-ETAY

IN THE NAME OF ALLAH, MOST GRACIOUS, MOST MERCIFUL

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SURA-E-HAMD

Bismillah Hir-Rahman Nir-Rahim

AL HAMDU LIL LAAHI RAB BILAALAMEEN (O). AR-RAHMAA-

NIR RAHEEM (O) MALIKI

YAWMID DEEN (O) IYYA-KA

NA'BUDU WA-IYYAA-KA

NASTA'EEN (O).EHDE-

NASSERA-ATAL MUSTAQEEM

SIRAT AL LAZEENA AN AMTA

ALAY HIM GHAIRILMAGHZOOBI ALAIHIM WAL

LAZ ZUAL LEEN (O)

SURA-E-IKHLAAS


QUL HO WALLAHO AHAD (O)

ALLAHUS SAMAD LAM

YALID(O) WALAM YULAD (O)WALAM YAKULLAHU

KUFUWAN AHAD (O)

SURA-E-KAUSAR Bismillah Hir-Rahman Nir-Rahim INNA A'ATAINA KAL KAUSAR (O) FASALLE LERABBEKA

WANHAR (O) INNA SHAANI-

AKA HOWAL ABTAR (O)



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SURA-E-INAA ANZULNA

(QADAR)


INAA ANZULNA FEE LELAT-IL-

QADAR (O) WAMAA ADRAKA

MA LELAT-IL-QADAR (O)LELAT-UL-QADAR! KHERUM

MIN ALFY SHAHR (O) TA NAZA

LUL MALAAYKATO WER-

RUHO FEHA BE IZNY RUB-E-

HIM MIN KULY AMAR (O)

SALAMUN HAIYA HATA

MATLAEYL FAJAR (O)

THE HELP


ALLAH, AND WHEN COMES

THE HELP OF VICTORY, (O)

AND THOU DOST SEE THE

PEOPLE ENTER ALLAH’S

RELIGION IN CROWDS, (O)

CELEBRATE THE PRAISE

OF THY LORD, AND PRAYFOR HIS (O) FORGIVENESS:

FOR HE IS OFT-RETURNING

(IN GRACE AND MERCY). (O)

THE DAWN


Say: I seek refuge with the Lord of

The Dawn.(O) From the mischief of created things;(O) From the

mischief of darkness as it over-

preads; (O) From the mischief of

those who practice secret arts; (O)

And From the mischief the envious

one as he practices envy; (O)



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THE NEIGHBOURLY ASSISTANCE

Bismillah Hir-Rahman Nir-RahimSEEST THOU ONE WHO

DENIES(O) THE JUDGEMENT (TO

COME)?(O) THEN SUCH IS THE

(MAN) WHO REPULSES THE

ORPHAN (WITH HARSHNESS)(O)

AND ENCOURAGES NOT THE

FEEDING OF THE MDIGNANT,(O)

SO WOE TO THE WORSHIPPERS

(O), WHO ARE NEGLECTFUL OF

THEIR PRAYERS,(O) THOSE WHO

(WANT BUT) TO BE SEEN (OF

MEN), (O)BUT REFUSE (TO

SUPPLY) (EVEN) NEIGHBOURLY

NEEDS(O)

THOSE WHO REJECT

Bismillah Hir-Rahman Nir-RahimSAY: OYE THAT REJECT FAITH,(O)

I WORSHIP NOT THAT WHICH YE

WORSHIP,(O)

NOR WILL YE WORSHIP THAT

WHICH I WORSHIP,(O) AND I

WILL NOT WORSHIP THAT

WHICH YE HAVE BEEN WONT TO

WORSHIP,(O) NOR WILL YE

WORSHIP THAT WHICH I

WORSHIP,(O) TO YOU BE YOUR

WAY, AND TO MEMINE.(O)

THE PLAITED ROPE

Bismillah Hir-Rahman Nir-RahimPERISH THE HANDS OF THE

FATHER OF FLAME! PERISH

HE!(O) NOPROFIT TO HIM FROM

ALL HIS(O) WEALTH, AND ALL HIS

GAINS!(O) BUNT SOON WILL HE

BE IN A FIRE OF BLAZING

FLAME!(O) HIS WIFE SHALL

CARRY THE (CRACKING) WOOD—

AS FUEL!(O) A TWISTED ROPE OF

PALM LEAF(O) FIBRE ROUND HER

(OWN) NECK!(O)



Usurpation (Ghasb) غصبUsurpation means that a person unjustly seizes the property or right of

another person. This is one of the major sins and one who commits it will

be subjected to severe chastisement on the Day of Judgement. It has been

reported from the Holy Prophet (s.a.w.a.)

"that whoever usurps one span of another's land, seven layers of that land

will be put round his neck like a yoke on the Day of Judgement".

1. If a person does not allow the people to benefit from a mosque, a school,

a bridge and other places which have been constructed for the use of the

public, he usurps their right. Similar is the case of a person who reserves a

place in the mosque for himself and does not allow any other person to use

it. And also one who drives that person out from that place commits a sin.

2. If it has been mutually agreed by the mortgager and the mortgagee that

the mortgaged property will remain with the creditor or with a third party,

the mortgager (i.e. the debtor) cannot take it back before having paid the

debt. And if he takes, he must return to the creditor immediately.

3. If a third person usurps the property which has been mortgaged to a

person, the owner of the property as well as the mortgagee can demand

from him the thing he has usurped. When the thing is returned from him,it becomes mortgaged again. And if that thing perishes and its substitute is

taken, that substitute also becomes mortgaged like the original thing itself.

4. If a person usurps a property, he should return it to its owner, and if it is

lost he should compensate him for it.

5. If some benefit accrues from a thing which has been usurped, for

example, if a lamb is born of a sheep which has been usurped, it belongs tothe owner. Moreover, if, for example, a person has usurped a house, he

should pay its rent even if he does not occupy it.

6. If a person usurps something belonging to a child or an insane person,

he should return it to his guardian, and if it has been lost he should replace

it.

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7. When two persons usurp a thing jointly, and if they have full control

over it, each one of them is fully responsible for the whole of it, even if one

of them alone might not have been able to usurp it.



8. If a person mixes something usurped by him with another thing, for

example, he mixes wheat usurped by him with barley, and if it is possible

to separate them, he should separate them even if it may very difficult to

do so, and return the usurped thing to its owner.

9. If a person usurps a piece of golden ornament, like an earring and meltsit, he should return it with the difference between the value before and

after the melting. And if with the object of not paying the difference, he

says that he is ready to make it like the original one, the owner is not

obliged to accept the offer. Also, the owner, too, cannot compel him to

make it like the original one.

10. If a person changes a usurped thing into something better than before,

for example, if he makes an earring from the gold usurped by him, and theowner asks him to give it to him in the same (i.e. changed) form, he should

give it to him in that form. He cannot claim any charges from the owner

for his labour. Similarly, he has no right to give him the thing in its original

form without his permission, and if he gives the thing in its original form

without his permission, or changes it into another shape, it is not known

whether he will be responsible for the difference in the value

11. If a person changes the thing usurped by him in such way that itbecomes better than its original form, but its owner asks him to change it

back to its original condition, it will be obligatory on him to do so. And if

due to the change, its value decreases, he should pay the difference in the

value to the owner. Therefore, if he makes an earring from the gold

usurped by him and its owner asks him to change it back to its original

shape, and if after melting it, its value becomes less than what is originally

was before making the earring, he should pay the difference.

12. If a person usurps a piece of land and cultivates or plants trees on it,

the crop and the trees and their fruits are his own property, and if the

owner of the land is not agreeable to the crops and the trees remaining on

his land, the person who has usurped the land, should pull them out

immediately even if he may suffer loss for that. Also, he should pay rent to

the owner of the land for the period the crop and the trees remained on

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his land, and should also make up for the damage done to the land, like,he should fill up the holes from which the trees are pulled out. And if the

value of land decreases because of that, he should compensate. Moreover,



he cannot compel the owner of the land to sell it or lease it out to him, nor

can the owner of the land compel him to sell the trees or crops to him.

13. If the owner of the land agrees to the crops and trees remaining on his

land, it is not necessary for the usurper of the land to pull them out.

However, he should pay the rent of the land from the time he usurped it till

the time the owner of the land agreed to the trees and crops remaining onit.

14. If a thing usurped by a person perishes and if it is like a cow or a sheep,

the price of each one of which differs on account of individual

characteristics, the usurper should pay its price; and if its market value

has undergone a change on the grounds of demand and supply, he should

pay the cost which was at the time it perished. And the recommended

precaution is that he should pay its highest price from the time it wasusurped till the time it perished.

15. If the thing usurped by a person which has perished is like wheat and

barley, whose prices do not differ due to individual specifications, he (the

usurper) should pay a thing which is similar to the one usurped by him.

However, the quality of that replacement should be the same as of the thing

which has been usurped and has perished. For example, if he has usurped

rice of superior quality, he cannot replace it with rice of inferior quality.

16. If a person usurps something like a sheep and if it perishes, and if its

market price has not changed but during the time it was with him it

became fat, the usurper should pay the price of a fat sheep.

17. If the thing usurped by a person is usurped from him by another

person and it perishes, the owner of the thing can take its compensation

from any one of them, or can demand a part of the compensation from

each of them. And if he takes compensation for the thing from the first

usurper, the first usurper can demand whatever he has given from the

second usurper. But if he is compensated by the second usurper, that

second usurper cannot demand what he has given, from the first usurper.

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18. If one of the conditions of transaction is not present at the time of sale;

for example, if a thing which should be purchased and sold by weight issold without being weighed, the contract is void. And if the seller and the

buyer accept the deal irrespective of the mode of transaction, there is no



harm in it. Otherwise, the things taken by them from each other will be

treated as usurped property and should be returned to each other. And if

the property of each of them perishes while in the custody of the other, he

should pay compensation for it regardless of whether or not he knows that

the transaction was void.

19. If a person takes some thing from a seller so that he may see and check it, or may keep it with him for sometime so that he may purchase it, if he

likes it, and if that property perishes, he should pay compensation for it to

its owner.

Khums (20%) خمسKhums is obligatory on the following seven things:1. Profit or gain from earning.

2. Minerals.

3. Treasure trove.

4. Amalgamation of Halal wealth with Haraam.

5. Gems obtained from the sea diving.

6. Spoils of war.

7. As commonly held, a land which a zimmi (a non-Muslim living under

the protection of Islamic Government) purchases from a Muslim.

Zakat (2.50%) زكواة

It is obligatory to pay Zakat on the following things:

1. Wheat گندم2. Barley ے بارل

3. Dates ں كهجوري

4. Raisins

5. Gold سونا

6. Silver چاندى7. Camel ٹاون

8. Cow ۓ گا

9. Sheep (including goat) بكرااور بكرى 10. As an obligatory precaution, upon the wealth in business.

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HADIS-E-KISA اء س ك ثيدح مهللالص ى دال و محمدعل محم ○



Hadis e Kisa By: Sayedah Bint-e-Zahra (s.a)Hazrat Jabir bin Abdullah Ansari (r.a) narrates from the daughter of Holy

Prophet (saww) Hazrat Fatima Tuz Zahra (s.a). He said I heard from

Hazrat Fatima Zahra (s.a) that she stated that one day my father came to

me and said peace be upon you O’ Fatima (s.a) so I said peace be upon you

also. He said I am feeling weakness in my body. Then I said to him I seek

refuge for you O’ father in Allah from weakness. Thus he said O’ Fatima

(s.a) bring Yemenite shawl and covered me with it. So I brought it and

covered him with it. I looked at him his face was as shining

and as glowing as the moon of the 14th night. And not a little time was

passed that my son Hassan (a.s) came and said O’ mother ‘peace be upon

you’ I said peace be upon you also O’ the comfort for my eyes and fruit of

my heart. Then he said O’ mother I am feeling such a pure and holy

fragrance from you as the fragrance of my grandfather prophet of Allah

(saww). I said yes your grand father is under the shawl. Hassan (a.s) wenttoward the shawl and said peace be upon you O’ grandfather O’ the

prophet of Allah (saww) may I come under the shawl with you. Then he

said peace is upon you also my son and O’the owner of my Hoz (the sacred

pool in Heaven) I permit you. So he entered under the shawl with him. Not

a little time was passed that my son Hussain (a.s) came and said peace be

upon you O’ mother I said peace be upon you also O’ my son O’ the

coolness of my eyes and fruit of my heart. He said O’ mother I am

finding such a sacred fragrance as of my grand father, the prophet of Allah(peace of Allah be upon him and his progeny) so I said yes no doubt your

grandfather (saww) and brother (a.s) are under the shawl then Hussain

(a.s) went toward the shawl and said peace be upon you O’ grandfather,

peace be upon you O’ who has been chosen by Allah may I come under the

shawl with both of you. He said peace is upon you also O’ my son and O’

the intercessor of my ummah I allow you so he entered with both of them

under the shawl O.

Just then came Hazrat Abul Hassan Ali ibne Abi Talib (a.s) and said peace

be upon you O’ the daughter of apostle of Allah (saww) So I said peace be

upon you also O’ Abul Hassan (father of Hassan) (a.s) and o the

commander of faithful. He said O’ Fatima (s.a) I am feeling from here such

a pure fragrance as of my brother and my cousin apostle of Allah (saww)

then I said yes he is with your sons under the shawl. So Ali (a.s)

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came towards the shawl and said peace is upon you O’ Apostle of Allah(saww) may I be with you (all) under the shawl. Holy prophet (saww) said

him peace be upon you also O’ my brother and my testamentary executor



and my caliph and my banner bearer you are permitted. So Ali (a.s)

entered under the shawl.

Then I came to the shawl and said peace is upon you O’ father O’ Apostle

of Allah (saww) am I allowed to be with you under the shawl. Holy Prophet

(saww) said peace is upon you also O’ my daughter, and O’ my part you

are allowed. So I entered under the shawl. When we all gathered under theshawl, my father Apostle of Allah (saww) took hold the ends of shawl and

raised his right hand towards heaven and said O’ Allah

certainly these are my Ahley Bayt (a.s), my special and my dear. Their flesh

is my flesh, their blood is my blood, whoever hurts them hurts me, whoever

grieves them grieves me, my war is with those who wages war against

them, and my sulah is with those who have sulah with them, I am enemy of

those who contains their enmity, and friend of those who is their friend.

They are from me and I am from them. (O’ Allah) bestow your blessingsand you favour, and your grace and your forgiveness and your willingness

upon me and them, and keep away the impurities from them and keep

them purified, as is the right of purity.

Then Allah the Glorified The Exalted said O’ my angels and O’ the

residents of my heavens verily, I have not created high heaven and

stretched earth and illuminating moon and shinning sun and revolving

sky and flowing rivers and sailing sailor but in the love of these five whoare under the shawl. Then Gabriel Ameen said ‘O Lord who is under the

shawl? Allah the Glorified the Exalted said ‘They are Ahley Bayt (a.s) of

prophet hood and the mines of apostleship, they are Fatima (s.a) and her

father(saww) and her spouse (a.s) and her sons (a.s)’. Gabriel said O Lord

Do you permit me to go to earth so that I am 6th with them. Allah said yes

you are permitted so Gabriel came down to the earth and said ‘peace be

upon you O’ the prophet (saww) of Allah the Sublime. Allah conveys you

salam and specifies you with love and respect and says ‘By my respect and

dignity I haven’t created high heaven and stretched earth and illuminating

moon and shining sun and revolving sky and flowing rivers and sailing

sailor but by dint of you and your love’ and He permitted me to enter with

you under the shawl - so O’ the messenger of Allah (saww) do you permit

me? The Holy prophet (saww) said peace be upon you also O’ the Ameen

(trustee) of Allah’s revelation I permit you. Then Gabriel

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entered with us under the shawl and said to my father certainly Allah hasrevealed for you He says “verily, Allah wishes to keep away the impurities

from you ‘Ahl-e-Bayt’ and keep you purified as is the right of purity”.



Then Ali (a.s) said to my father ‘O the messenger of Allah (saww) inform

me the merits of our this sitting under the shawl in the sight of Allah’ Holy

prophet (Pbuh) said By that Allah who sent me as a prophet with Haq and

chose me for apostleship when this our news will be described in any of

gatherings arranged by those living on earth and there in it group of our

Shias and friends they will be blessed as well as the angels will encirclethem and beg pardon of Allah for them till they be scattered. Then Ali (a.s)

said by Allah we have succeeded and by the Allah of Kabba

our Shias have also succeeded.

Then Holy prophet (Pbuh) said for the 2nd time ‘O Ali (a.s) by that Allah

who sent me as a prophet with Haq and chose me for apostleship this our

news will not be described in any of gatherings arranged by those living on

earth and there in it group of our Shias and friends but Allah will removesorrow and grief of grieved in that gathering and affliction of afflicted as

well as will fulfil the Hajat (wish) of wisher. Ali (a.s) said by Allah we have

achieved success and felicity likewise our Shias also in the world and

hereafter by the Allah of Kaaba.

TAQLID: Following a MujtahidNOTE:- I believe only following a Imam-e-Zaman Rub-e-Jahan faith.

1. It is necessary for a Shia Muslim to believe in the fundamentals of faithwith 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 said it. However, one who has faith in the true tenets of

Islam, and manifests it by his deeds, is a Muslim and Momin, even if he is

not very profound, and the laws related to a Muslim will hold good for

him. In matters of religious laws, apart from the ones clearly defined, or

ones which are indisputable, a person must:

• Either be a Mujtahid (jurist)** himself, capable of inferring anddeducing from the religious sources and evidence;

• Or if he is not a Mujtahid himself, he should follow one, i.e. he should

act according to the verdicts (Fatwa) of the Mujtahid;

• Or if he is neither a Mujtahid nor a follower (Muqallid), he should act

on such precaution which should assure him that he has fulfilled his

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religious obligation. For example, if some Mujtahid consider an act to be

haraam, while others say that it is not, he should not perform that act.

Similarly, if some Mujtahid consider an act to be obligatory (Wajib)



while others consider it to be recommended (Mustahab), he should

perform it. Therefore, it is obligatory upon those persons who are neither

Mujtahid, nor able to act on precautionary measures (Ihtyat), to follow

Mujtahid.

Mujtahid is a jurist competent enough to deduce precise inferences

regarding the commandments from the holy Quran and the Sunnah of the

holy Prophet by the process of Ijtihad. Ijtihad literally means striving and

exerting. Technically as a term of jury prudence it signifies the application

by a jurist of all his faculties to the consideration of the authorities of law

with a view to finding out what in all probability is the law. In other words

Ijtihad means making deductions in matters of law, in the cases to which no

express text is applicable. (See, Baqir Sadr, A Short History of 'llmul usal,

ISP, 1984).

2. Taqlid in religious laws means acting according to the verdict of a

Mujtahid. It is necessary for the Mujtahid who is followed, to be male, Shia

Isna Ashari, adult, sane, of legitimate birth, living and just ('Adil). A person

is said to be just when he performs all those acts which are obligatory upon

him, and refrains from all those things which are forbidden to him. And the

sign of being just is that one is apparently of a

good character, so that if enquiries are made about him from the people of

his locality, or from his neighbours, or from those persons with whom helives, they would confirm his good conduct. And if one knows that the

verdicts of the Mujtahid differ with regard to the problems which we face in

every day life, it is necessary t hat the Mujtahid who is followed be Alam

(the most learned), who is more capable of understanding the divine laws

than any of the contemporary Mujtahid.

3. There are three ways of identifying a Mujtahid and the Alam:

• when a person is certain that a particular person is a Mujtahid, or

the most learned one. For this, he should be a learned person himself,

and should possess the capacity to identify a Mujtahid or an Alam;

• when two persons, who are learned and just & possess the capacity to

identify a Mujtahid or the Alam, confirm that a person is a Mujtahid

or an Alam, provided that two other learned and just persons do not

contradict them. In fact, being a Mujtahid or an Alam can also be

57

established by a statement of only one trusted and reliable person;• When a number of learned persons who possess the capacity to

identify a Mujtahid or an Alam, certify that a particular person is a



Mujtahid or an Alam, provided that one is satisfied by their

statement.

4. If one generally knows that the verdicts of Mujtahid do vary in day to

day matters, & also that some of the Mujtahid are more capable than the

others, but is unable to identify the most learned one, then he should act on

precaution based on t heir verdicts, & if he is unable to act on precau-tion,then he should follow a Mujtahid he supposes to be the most learned. And

if decides that they are all of equal stature, and then he has a choice.

5. There are four ways of obtaining the verdicts of a Mujtahid:

a. when a man hears from the Mujtahid himself.

b. When the verdict of the Mujtahid is quoted by two just persons.

c. When a man hears the verdict from a person whose statement satisfied

him.d. By reading the Mujtahid book of Masael provided that, one is satisfied

about the correctness of the book.

6. As long as a person is certain that the verdict of the Mujtahid has not

changed, he can act according to what is written in the Mujtahid's book.

And if he suspects that the verdict might have been changed, investigation

in that matter is not necessary.

7. If an Alam Mujtahid gives a fatwa on some matter, his follower cannot

act in that matter on the fatwa of another Mujtahid. But if he does not give

a fatwa, and expresses a precaution (Ihtyat) that a man should act in such

and such a manner, for example if he says that as a precautionary measure,

in the first and second Rakaat of the Namaz he should read a complete

Surah after the Surah of "Hamd", the follower may either act on this

precaution, which is called obligatory precaution (Ihtyat Wajib), or he may

act on the fatwa of another Mujtahid who it is permissible to follow. Hence,

if he (the second Mujtahid) rules that only "Surah Hamd" is enough, he

(the person offering prayers) may drop the second Surah. The position will

be the same if the Alam Mujtahid expresses terms like

Ta'mmul or Ishkal.

8. If the Alam Mujtahid observes precaution after or before having given

the book of basic shia religious for children 4. 42 to 57

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