These days, Shia-nay-Ali^{a.s. [1]} , are residing in almost all parts of the world and converse in many languages, some of us have even born in foreign countries and/or have never visited our homeland and have gradually lost a grip on first language.  Our religious and social values have been at variance, one way or another, as per our exposure and interactions with different cultural, social and religious factors.  Our ancestors having gone through the hardship and cruel treatment from Bani Ummiah^l.a. and Bani Abbas^l.a. as well as other similar Muslim rulers who forced them to migrate from a city to city, country to country, initially, to escape prosecution and brutal punishments- for the only crime of loving and following Ahlulbait a.s.  However, under all circumstances, they had considered the Wila-Ahlul Bait^a.s.  [2] -the most valuable treasures to be looked after, preserved and pass onto to their children, generations after generation.  Thus Wila-e-Ahlulbait^a.s has reached us with tremendous hardships and sacrifices endured by our forefathers.

 Even today, after 1400 years, shias in various parts of the world are still faced with hostilities, which although have taken different forms, during the course of time, but are still life and ‘Eman’ [3] threatening.  Most of our religious literature is still in Arabic and Persian and, to a lesser extent, in Urdu.  Our major source of knowledge, therefore, has been from those who can read these languages- a relative or an Alim (cleric).  With the exception of few books, (translated and published in English [4] ), generally there is a shortage of shia literature, particularly on Shia ‘beliefs/doctrine (Asool-e-Deen ), which is highly desirable.

In general, these days, books on shia religion, regardless of any language, are mostly confined to ‘Furuh-deen [5] ’ (practice aspects) [6] usually governed by a ‘Maraja’ [7] , whereas the most important and building-blocks of our religion ‘Asool-e-Deen’ [8] are considered to be the sole responsibility of the individuals who are supposed to conduct their own research to develop their own beliefs.  Both Asool and Furuh of Deen, however, are connected to each other as the roots to the branches to a tree, as their terminology suggest. 

The intention initiating this website has been to highlight the importance of ‘Asool-e-Deen’, which, during the past few years has received less attention as compared with secondary aspects of Deen (Furuh-deen), who would diminish, if Asool (the root) is not looked after!  However, we have also presented ‘Furuh-deen’, by citing the Hadith of masomeen^a.s from Manla Yahzir al Faqih and Farooh-e-Kafi.

Traditionally, the Furuh-e-Deen are taken from ‘marajas’ through the method of ‘Taqleed’, which is presented via ‘fatawa’ collected in books called ‘Rasala or Touzi-ul-masail’.  These days, the influence of these “marajas” has been so significant that their followers takeup their rulings without requesting an explanation to their ruling-which apparently is a condition in falling into ‘Maraja and Mukalid’ relationship.  It is in a broad sense, equivalent to a ‘Peer and Mureed’ setup, usually observed within Sunni sufis, in which a Mureed (the follower) is denied the right of asking any question by his Peer.  The Mureed must submit to the orders or go away in the search of another Peer!