How do we know who ahlul khibra are so that we may ask them about the a’lam mujtahid?

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Question: How do we know who ahlul khibra are so that we may ask them about the a’lam mujtahid? How do we reach them since we are far away from religious seminaries? Is there a way that can simplify for us the process of determining whom we should follow in taqlid?

Answer: The ahlul khibra are the mujtahids and those next in line in religious sciences, and they know quite well that one person in a limited group of mujtahids is the a’lam. And they have to consider the following three things to identify that a’lam:

First: His knowledge concerning the methods for providing the authenticity of the hadith, and that involves ‘ilmu ‘r-rijal (the science of narrators of hadith) and ‘ilmu ‘l-hadith (the science of hadith). On this subject, issues like familiarity with the books [of hadith] and the ahadith that have been tampered with; knowledge of causes for fabrication [of ahadith]; variance in the manuscripts and distinguishing the most correct one; and being aware of confusion which sometimes occurs between the text of a hadith and the explanation of the compilers, are of utmost importance.

Second: His ability to understand the meaning of the text by considering the general rules of speech, especially the style used by the Imams of Ahlul Bayt (a.s.) in describing the laws. The science of ‘usûlu ‘l-fiqh (Principles of Jurisprudence), Arabic grammar and literature, as well as familiarity with the views of the Sunni jurists who were contemporaries of the Imams play an important role in the understanding of the hadith texts. Third: Soundness of his view in deriving the rules from the sources.

And the method of getting acquainted with those in whom the status of a’lam is confined to having scholarly discussions with them or to referring to their books or to the transcripts of their lectures on Jurisprudence and the Principles of Jurisprudence.

If a person cannot know the ahlul khibra by himself, he can come to know them through the religious scholars and others whom he trusts. The geographical distance should not be a barrier to establishing communication with them in this era where many fast means of communication are easily available.

 

who is the a’lam(the most learned (a’lam) mujtahid)?

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Question: The jurists tell us that it is wajib to emulate the most learned (a’lam) mujtahid, and when we ask the religious scholars in our area, “Who is the a’lam?” we do not get a clear-cut answer so that we may follow his fatwa. When we ask them about their answer, they say that they are not ahlul khibra and they also say that:

“we have asked ahlul khibra and have been informed that identifying the a’lam mujtahid requires the study of the books of the mujtahids and that obviously is a time consuming and difficult task; so go and ask the others.

“If the problem of identifying the a’lam mujtahid is so difficult in religious circles, obviously the problem would be even more difficult in other countries like Europe and America. After a lot of difficulty when we convince the youths of these countries that it is necessary to abide by the shari’a laws, we reach to the question of who is the a’lam, and find ourselves lost for words. Is there a solution to this problem?

Answer: If there are some ahlul khibra who refuse to identify the a’lam for one reason or another, there are other ahlul khibra who readily identify him. It is possible to contact those ahlul khibra through the religious scholars and others who are reliable and have contacts with religious seminaries and with the scholars in other countries. So, although identifying the a’lam is not without difficulty, yet it is not a serious problem.

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A Code of Practice For Muslims in the West

Helping others makes me not progress?

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Imam As-Sadiq (a.s.) said:
مَنْ كَانَ فِى حاجَةِ أَخِيْهِ الْمُسْلِم كَانَ اللّهُ فى حاجَتِهِ

Translation
Whosoever engages in fulfilling the requirements and needs of his Muslim brothers, God will fulfill his requests.1

Brief Description
People often think that if they get involved in solving the problems of others, this would retard progress in their own life. Islam has a different viewpoint. The Prophet (peace be upon him and his progeny) says that if you engage in solving people’s problems and fulfilling their requirements, God, whose power is beyond your power and all powers, helps you and solves your problems. We have been witnessed how the problems of those who help others get solved in wonderful ways and this is a divine bounty.[divider]
•    1. Bihar al-Anwar, volume 74, page 286, Wasa’il Al-Shia, vol 16, page 359. Mustadrak AlWasa’il, vol 12, page 414. Al-Amali, page 97. Awali Al-Laali, vol 1, page 375.

If a person has the ability to propagate Islam to non-Muslims,is it wajib on such a person to do propagation

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Question: If a person has the ability to propagate Islam to non-Muslims or to disseminate religious knowledge among Muslims in non-Muslim countries without any danger of losing his own faith, is it wajib on such a person to do propagation (tabligh)?

Answer: Yes, it is wajib kifa’i upon him and all the others who have the ability to propagate [Islam].

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A Code of Practice For Muslims in the West

Is it wajib on the immigrants in Europe and America to strive for teaching their children Arabic

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Question: Is it wajib on the immigrants in Europe and America (and other similar countries) to strive for teaching their children Arabic, and that ignorance of Arabic may lead in the future to ignorance of the main Islamic body of knowledge, and that will naturally lead to less familiarity with religious teachings and loss of faith?

Answer: To teach them Arabic is wajib only to the extent which is necessary for performing their religious duties that have to be done in Arabic (e.g., recitation of the Opening chapter of the Qur’an, a second chapter, and other wajib recitations in salat). Teaching more than that is not wajib as long as it is possible to provide them with religious knowledge in a foreign language.Of course, it is recommended to teach them the holy Qur’an [in Arabic]; rather it is important to teach them Arabic in a precise form so that they may benefit from the basic sources of Islamic teachings, especially, and foremost among them, after the holy Qur’an, is the Prophetic sunna and the sayings of the Ahlul Bayt (peace be with them all).

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A Code of Practice For Muslims in the West

If an immigrant fears the loss of faith for his children

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Question: If an immigrant fears the loss of faith for his children, is it haram for him to stay in that non-Muslim country?

Answer: Yes, the same rule applies to himself also

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A Code of Practice For Muslims in the West

If a religious preacher who is mindful of his faith is it haram for him to stay in those countries?

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Question:If a religious preacher who is mindful of his faith starts facing more situations where he commits haram deeds because of the social environment (e.g., nudity and indecent exposures), is it haram for him to stay in those countries; that is, should he stop propagation (tabligh) and return to his own country?

Answer: If he indulges in some minor sins occasionally, then it is not haram for him to stay in that country, provided that he is confident that he would not be tempted to commit more serious sins.

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A Code of Practice For Muslims in the West

if Muslims residing in Europe and America indulges in haram activities ?

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Question: Sometimes a Muslim residing in Europe and America (and other similar places) indulges in haram activities that he would not have done, if he remained in his Muslim country. The manifestations of temptation in non-Muslim societies may attract a Muslim to committing haram deeds even if he is not inclined towards them. Does this come under the banner of “loss of faith” that makes it haram for him to stay in that country?

Answer: Yes; unless the sins he sometimes indulges in, and without insisting upon them, they are of the minor category.

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A Code of Practice For Muslims in the West

Is leaving such an Islamic environment of his country and its positive aspects considered “loss of faith”

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Question: A believer residing in Europe, America and other similar countries feels estranged from the religious environment in which he was born and raised. Neither does he hear the voice of the Qur’an [recited from mosques] nor the sound of the adhan (1) coming [from the minarets]; and there are no holy shrines, and their spiritual atmosphere, that he can visit. Is leaving such an Islamic environment of his country and its positive aspects considered “loss of faith”?

Answer: This is not the loss of faith that would make residing in a non-Muslim country haram for that person. However, staying away from such a religious environment may, with the passage of time, weaken the religious resolve of the immigrant to an extent that he may consider negligence of wajib deeds and committing of sins as insignificant. If a person has this fear that he might lose the faith in this manner, then it is not permissible for him to take residence in that country.

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A Code of Practice For Muslims in the West

What is the meaning of at-ta’arrub ba’d al-hijra which is one of the major sins

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Some jurists have said that during our time, it applies to residing in countries that may cause the loss of faith. It means the migration of a person from a country -where it is possible for him to learn the obligatory religious teachings and laws, and where it is possible for him to fulfill his obligations and refrain from what is forbidden- to a country where this possibility does not exist fully or partially.