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42

Salaam O our Allah, bless Muhammad and the Progeny


of Muhammad.
ُ‫َﻳـﻙَ  َﺍﻳّﻬَﺎﺍﻟﻧّﺑﻰّ ﻭَﺭَﺣ ۡﻣَﺔُ  ﺍﷲِ  َﻭﺑَﺭَﻛَﺎﺗُﻪ‬
ۡ ‫ﻋﻟ‬
َ  ُ‫ﻼﻣ‬
َ ّ‫○َﺍﺳ‬
Assalam 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
ٰ ‫َﻳـﻧَﺎﻭَﻋ‬
  ِ‫َﻟﻰ ـ   ﻋِﺑَﺎﺩِﺍﷲ‬ ۡ ‫ﺍَﺳّـﻼَﻣُ   ﻋ ـَﻟ‬
ۡ ‫○ﺍﻟﺻّﺎﻟِﺣ‬
َ‫ِﻳـﻥ‬
Assalam mu Alaina wa ala Ibaddil lahis
Sualiheen
Peace be unto us and unto the virtuous servants
of Allah.
ۡ ‫َﻳـﻛُﻣۡۡ      ﻭـَﺭ‬
  َ‫َﺣـﻣَﺔُ   ﺍ ﷲِﻭ‬ ۡ ‫ﻋﻟ‬
َ  ُ‫ﻼﻣ‬
َ ّ‫َﺍﺳ‬
ُ‫○ َﺑﺭَﻛَﺎ ُﺗﻪ‬
(Three times) ALLAH Assalam mu Alaikum wa Rahmatul lahi Wabara
HU AKBAR katuh.
Peace is unto you all, and the mercy of ALLAH
and his bounties.
Allah Hu-Akbar. (Three times) Allah is Great.
ۡ ‫ﺍَﷲُﺍَﻛ ۡﺑَﺭ‬
Al-laa Humma salli alaa Muhammadiw wa aali
Muhammad.
َ ُ‫ﺣﻣّﺩِ ﻭّ َﺍﻝِ ﻣ‬
ِ‫ﺣﻣّﺩ‬ ٰ ‫○ ﺍَﻟﻟّ ٰﻬُﻣّ  ﺻَﻝِ ۡ ﻋ‬
َ ُ‫َﻟﻰ ﻣ‬
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
‫٭‬ ِ‫ﺍﷲ٭ِ ﺳُﺑ ۡﺣَﺎﻥَ  ٭ ﺍَﻟ ۡﺣَﻣ ۡﺩُِﷲ‬
ۡ ‫ﺍَﷲُﺍَﻛ ۡﺑَﺭ‬
End of ZUHR, ASR and EISHA Prayer
43

After each Salat (Namaz) it recommended to say


Tasbeeh ‫ﺗﺳﺑﻳﺢ‬
TASBEEH 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.
ۡ ‫ = َﺍﷲُﺍَﻛ ۡﺑَﺭ‬34‫٭‬ ِ‫ = ﺍَﻟ ۡﺣَﻣ ۡﺩُِﷲ‬33‫ = ﺍﷲِ ﺳُﺑ ۡﺣَﺎﻥَ   ٭‬33‫٭‬
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 ‫ﺯﻳﺎﺭﺕ‬
Facing 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

‫ﺴﺟﺪﮔﺎﻩ ‪ and Sajdahgah‬ﺗﺳﺑﻳﺢ ‪Tasbeeh‬‬

‫○ﻧﺍﺩﻋﻟﻰ ـ   ﻋﻟﻳﻪ ـ   ﺍﻟﺳﻼﻡ ـ   ﺻﻐﻳﺭ‬


‫ﺣﻣّﺩِ ﻭّ َﺍﻝِ ﻣُ َ‬
‫ﺣﻣّﺩِ‬ ‫○ ﺍَﻟﻟّ ٰﻬُﻣّ  ﺻَﻝِ ۡ ﻋ ٰ‬
‫َﻟﻰ ﻣُ َ‬
‫ّﺣﻣ ٰﻥِ  ﺍﻟﺭّﺣ ۡ‬
‫ِﻳﻣ‬ ‫  ○  ﺑِﺳ ۡﻣِ  ﺍﷲِ ﺍﻟﺭ ۡ‬

‫َﺩﺭﻛﻧِﻰ ۡ‬
‫َﻣـﻧِﻰۡۡ   ﻳَﺎۡۡﻋَﻟِﻰّ    ﺍ ۡۡ‬
‫ِﻳـﻥَ   ﺍِﺭۡۡﺣ ۡ‬ ‫َﺍﻟـﻣَﺳَﺎﻛ ۡ‬
‫ِـﺛــﻧِﻰۡۡ   ﻳَﺎﺭَﺍﺣِﻡ ۡۡ‬
‫ﺍَﻏ ۡ‬
‫َﺣـﻣَﺗِﻙَ   ﻭَﻣَﻧـّﻙَﻭَ   ﺟُﻭ ۡﺩِﻙَ  ‬ ‫َﺩﺭﻛﻧِﻰۡۡ    ﺑ ـِﺭ ۡ‬
‫ﻳَﺎ ۡﻋَ ِﻟﻰّ    ﺍ ۡ‬
‫○ﻳَﺎﺍَﺭ ۡﺣَﻡَﺍﻟﺭّﺍﺣِﻣِﻳ ۡﻥَ‬
‫‪DUA WHEN YOU GO TO SLEEP‬‬
‫ّﺣﻣ ٰﻥِ  ﺍﻟﺭّﺣ ۡ‬
‫ِﻳﻣ‬ ‫  ○  ﺑِﺳ ۡﻣِ  ﺍﷲِ ﺍﻟﺭ ۡ‬
‫َﺍﻟۡﻭَﻟِﻰّ   ﻳَﺎﻣَﻅۡۡﻬَﺭَ‬
‫ﻳَﺎﻗَﺎﻫِﺭَ   ﺍﻟۡۡﻌُﺩُﻭّ  ﻳَﺎﻭَﺍ ِﻟﻰۡۡ‬
  ۡۡ‫ِﻳﻪِ   ﺍﻟﺳَﻼَﻡ‬
ۡۡ‫َﺿﻰﻋَــﻟّﻰ ـ   ﻋَﻟ‬
ٰ ‫  ○ﺍﻟ ۡﻌَﺟَﺎﺋِﺏۡۡ   ﻳَﺎﻣُۡۡﺭﺗ‬
45

"Nade Ali (a.s)"


َ ُ‫ﺣﻣّﺩِ ﻭّ َﺍﻝِ ﻣ‬
ِ‫ﺣﻣّﺩ‬ ٰ ‫○ ﺍَﻟﻟّ ٰﻬُﻣّ  ﺻَﻝِ ۡ ﻋ‬
َ ُ‫َﻟﻰ ﻣ‬
‘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 ﺍﻟﺳﻼﻡ ﺻﻐﻳﺭ‬
َ ‫ﺣﻣّﺩِ ﻭّ َﺍﻝِ  ُﻣ‬
ِ‫ﺣﻣّﺩ‬ َ ‫○ ﺍَﻟﻟّ ٰﻬُﻣّ  ﺻَﻝِ ۡ ﻋَﻟ ٰﻰ  ُﻣ‬
ۡ ‫ّﺣﻣ ٰﻥِ  ﺍﻟﺭّﺣ‬
‫ِﻳﻣ‬ ۡ ‫○ ﺑِﺳ ۡﻣِ  ﺍﷲِ ﺍﻟﺭ‬

‫ﺍﻟـﻌَﺟَﺎ ۡ   ِﺋﺐِ ﺗَﺟِﺩ ۡﻩُ ﻋ َۡـﻭﻧًﺎ ﻟّﻙَ ﻓِﻰ‬
ۡ  َ‫ﻧَﺎ َﺩﻋَﻟِﻳًﺎ ﻣّﻅ ۡﻬَﺭ‬
ُ‫َﻅـﻣَﺗِﻙَ ﻳَﺎ ۡ ﺍَﷲ‬
ۡ ‫ ﺍﻟﻧّﻭ َۡﺍﺋِﺏِ ﻛُﻝّﻫُﻡّ ﻭّﻏَﻣّ ﺳَﻳَﻧ ۡﺟَﻟِﻰ ۡ  ﺑِﻌ‬
ّ‫َﺎﻋﻟِﻰ‬ ۡۡ‫َﺎﻋﻟِﻰّ ﻳ‬ ۡۡ‫َﺎﻋِﻟﻰّ ﻳ‬
ۡ‫ﺑِﻧُـﺑُﻭّﺗِﻙَ ﻳَﺎۡۡﻣُﺣَﻣّﺩُ ﺑـِﻭِﻻَﻳَﺗِﻙَ  ۡﻳ‬

َ ‫○ ﺍَﻟﻟّ ٰﻬُﻣّ  ﺻَﻝِ ۡ ﻋَﻟ ٰﻰ  ُﻣ‬


َ ‫ﺣﻣّﺩِ ﻭّ َﺍﻝِ  ُﻣ‬
ِ‫ﺣﻣّﺩ‬

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!

46
SURA-ETAY
IN THE NAME OF ALLAH, MOST GRACIOUS, MOST MERCIFUL
SURA-E-HAMD
Bismillah Hir-Rahman Nir-Rahim
AL HAMDU LIL LAAHI RAB BIL
AALAMEEN (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 GHAIRIL
MAGHZOOBI ALAIHIM WAL
LAZ ZUAL LEEN (O)

SURA-E-IKHLAAS
Bismillah Hir-Rahman Nir-Rahim
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)

47
SURA-E-INAA ANZULNA
(QADAR)
Bismillah Hir-Rahman Nir-Rahim
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
Bismillah Hir-Rahman Nir-Rahim
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 PRAY
FOR HIS (O) FORGIVENESS:
FOR HE IS OFT-RETURNING
(IN GRACE AND MERCY). (O)

THE DAWN
Bismillah Hir-Rahman Nir-Rahim
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)

48
THE NEIGHBOURLY ASSISTANCE
Bismillah Hir-Rahman Nir-Rahim
SEEST 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-Rahim
SAY: 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-Rahim
PERISH 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)
49
Usurpation (Ghasb) ‫ﻏﺻﺏ‬
Usurpation 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 to
the 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.
50

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 melts


it, 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 the
owner 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 it
becomes 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
51

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 on
it.

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 was
usurped 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.

52

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 is
sold 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%) ‫ﺧﻣﺱ‬


Khums 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 ‫ﮔﻧﺩﻡ‬
2. Barley ‫ﺑﺎﺭﻟ ﮯ‬
3. Dates ‫ﻛﻬﺟﻭﺭﻳﮟ‬
4. Raisins
5. Gold ‫ﺳﻭﻧﺎ‬
6. Silver ‫ﭼﺎﻧﺩﻯ‬
7. Camel ‫ﺍﻭﻧﭦ‬
8. Cow ‫ﮔﺎ ﮰ‬
9. Sheep (including goat) ‫  ﺑﻛﺭﻯ ﺍﻭﺭ ﺑﻛﺭﺍ‬
10. As an obligatory precaution, upon the wealth in business.

53

HADIS-E-KISA ‫ﺣﺩﻳثِ ﻛﺳﺎﺀ‬


َ ُ‫ﺣﻣّﺩِ ﻭّ َﺍﻝِ ﻣ‬
ِ‫ﺣﻣّﺩ‬ ٰ ‫○ ﺍَﻟﻟّ ٰﻬُﻣّ  ﺻَﻝِ ۡ ﻋ‬
َ ُ‫َﻟﻰ ﻣ‬
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) went
toward 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)
54

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 the
shawl, 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 blessings
and 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 who
are 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
55

entered with us under the shawl and said to my father certainly Allah has
revealed 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 encircle
them 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 remove
sorrow 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 Mujtahid


NOTE:- 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 faith
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 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 and
deducing 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

56

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 he
lives, 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