Posted on 09/04/2005 8:18:18 AM PDT by humint
White seculars in Tehran insist that 90% of the Iranian political power is found in Qum, some might also add that at least 70% of the Iraqi political power is also found in Qum.
Asia Times Newspaper correspondent has visited 'The International Association for Ahl Al Bait (The Prophets Family), which is supervised by his eminence Al Sayyid Ali Al Sestani and asked a question that stated: Which is the voice with the greatest credibility in the Shiite sect? Is it the sedate and solitary voice in Najaf, which forced the Americans to submit for its desires? Or is it the Supreme Council of Islamic Revolution in Iran, headed by Ayatollah Ali Al Khamen'i? Who has the upper hand in the Shiite sect; Qum or Najaf?
The website of "www.Sestani.org" is run from a small room, where a limitless number of the website files that include copies of thousands of emails accumulate on one of its corners. Behind a glass barrier, five young men are copying such files from the internet, without stop. Nevertheless, this simple scene does not apply to the content of the site. The website is run by decently talking youth, who appear to be judicious. "Ali Shabstari"
According to the Shiite sect, Grand Ayatollah is the highest scientific status that a Shiite clergyman can reach, which qualifies him to be a religious reference, for whoever is found to be qualified for this among Shiaas. The scientific status of Supreme Ayatollah varies from a clergyman to another. A Shiite citizen is free to select the clergyman who is worthy of "imitation" according to the Shiite sect. Immediately after the fall of the dictatorial regime in Baghdad, Al Sestani became the most significant voice for the Shiite sect. Many people attribute the victory of the United Coalition Slate in the elections in January 2005 to the support of Al Sestani. Nevertheless, this moral power of Al Sestani has a role in shedding the light on the core and spirit of the Shiite sect. References (according to the Shiite sect they mean that a Shiite Muslim follows a clergyman whom he sees worthy of following) compete in a hidden manner between Qum and Najaf on leading the Shiite world. Zada said, "In the past, Najaf was a center for the reference, but the majority of scholars have traveled to Qum, under Saddam Hussein's pressure. Nevertheless, all the references are residing in Qum, except for Al Sestani." Under his direct supervision over the center, Al Sestani became the only Supreme Ayatollah who is efficiently superior on the Internet, compared to Ali Al Khamen'i's influence, which is unmatched by any other reference, with regard to finance and political power. Al Khamen'i did not think about imposing his presence on the Internet, despite the fact that "he is the Supreme reference in accordance with the principle of (Wilayat Al Faqih) [the rule of the jurist] in Iran", in the same manner adopted by Al Sestani.
Competition between Qum and Najaf has become vivid. During Saddam's regime, Najaf's star has faded and Qum became the more significant. The Iranian government has flooded it with money to attract teachers and students to its religious "Hawzas". Nevertheless, Najaf remained independent from both Baghdad and Tehran. As for now, the free Najaf has started to glamour as an independent free center for the objective criticism by virtue of the spiritual role of Al Sestani, while Qum has become connected with the political forces in Tehran, in a complicated manner. The matter here is not Tehran's control over Qum, but the growing belief of Qum's control over Tehran. On the other hand, there would never be "Wilayat Al Faqih" [the rule of the jurist] principle in Iraq; in a republic democratic constitutional federal state, where Islam would be "a source of legislation," according to its new constitution. The decision is still open for selecting between Iraq and Iran to the model, which more than 150 million Shiaas around the world are looking forward to.
The Conditions for the Slaughter
ISSUE 430: There are five conditions for slaughtering the animal:
The person who is conducting the slaughter must be a Muslim. The animal must be slaughtered by an instrument made of iron. At the time of the slaughter, the animal must be facing Qiblah. At the time of the slaughter, the name of Allah must be said, and even if just (ÈÓã Çááå) is said, this is sufficient. After the animal has been slaughtered, it should move around a bit so that one can be sure that it was alive (before being slaughtered). The normal amount of blood should flow out of the body of the animal.
ISSUE 431: If a halal meat wild animal is hunted with a weapon by the conditions that will be mentioned, it will be tahir and its meat will be halal:
The weapon of hunting is something like a sharp dagger or knife, or sword, or is something sharp or pointed like a dart or an arrow, and its sharpness is that so much so as to cut through the body of the animal. The person who is hunting the animal must be a Muslim. The weapon must be used for the hunt, so then if one is aiming for something else, and then accidentally an animal is hit, that animal will not be halal. At the time of using the weapon (for example at the time of shooting the arrow) the name of Allah must be said. When one reaches to the animal, the animal must be dead, or there must not be enough time to slaughter the animal, so then, if the animal has not died, but there is enough time to slaughter the animal, but this is not done, until the animal dies, it is haram.
Be polite. Be professional. But, have a plan to kill everyone you meet. ©
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