27) in the following chapters.

27.in the following chapters. Some other agruments in favour of taqleed (where some Ahadith are cited), which basically either have no narrators or are taken from the sources of Ahly e Sunnah are also presented, by some of the desparate defendants of Ijtihad and taqleed supporters, refutation to those along with replies to some logic based myths in the support of Ijtihad are given in Appendix IV.

Chapter Two: Taqleed of Masomeen -asws Introduction In this chapter we will start with some background information on ‘Taqleed’, in the light of Ahadith of Masomeen -asws and how it’s another version ‘taqleed’ [45] , which we hear, now a days, was propagated and is practised by a large number of twelve Imami Shias. Taqleed and the Man-Made Faroo-e-Deen: The word Taqleed has been derived from ‘Qalaadah’. The linguistic meaning of Qalaadah is the collar that an animal wears around its neck .

The meanings of Taqleed are to submit to someone without any choice of disagreement, like an animal would do to his master. The one who wears this collar around his neck is termed as the ‘Muqallid’ and the master is called the ‘Mujtahid’. The Muqallid, who chooses his/her Mujtahid, [46] places the leash around his own neck and goes in whichever direction his master takes him.

Hence, it becomes compulsory for a person, who is under the taqleed of a Mujtahid, to lead his entire life as per instructions of his Mujtahid, usually available in Mujtahid’s ‘Rasala’ (Touzi ul Masail). In Shiaism’s science of Ijtihad, the whole of the religion has been divided into the Usool-e-Deen (Principles of Religion) and the Faroo-e-Deen (Branches of Religion).

The taqleed of a Mujtahid has been made compulsory on the later branch, the Faroo (i.e., Salat, Zakaat, Soam, Hajj,..), in order to legitimate the Shia version of Ijthihad (based on Aql and not Qias-the Sunni version).

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