"تقارير إدارة أقسام ومناطق الأراضي المحتلة في بلاد الرافدين لسنة ١٩١٨. المجلد I" [و‎‎٤‎٨] (٤٧٠/١٠٠)

(b) Money vowed to big ‘Ulama in return for recovery from sickness
or extrication from danger.
(c) Hissat Imam or money handed over to make provision for the
promised Mahdi.
The amount of money received by Saiyid Kadhim alone is said to be as much
as Rs. 1,20,000 a year.
This sum only represents a fraction of what is really intended for the town.
A proper organisation of Shi‘ah waqfs in Persia, and an administration of
receipts in Najaf would possibly produce a yearly income of little short of a million
sterling.
The spread of education in Persia and ‘Iraq may, in years to come, induce the
charitable to take an interest in the destination of their alms, and incline them to
the opinion that the endowment of colleges and hospitals is more meritorious than
the indiscriminate encouragement of mendicants and quacks.
This digression on charities would seem out of place in a municipal note, but
a clear knowledge of the prejudices and superstitions of the people is absolutely
necessary to ensure smooth running and successful taxation, and is of use in almost
every problem that crops up in Najaf.
There are at present no “ leading ” men in Najaf, and the actions of the better-
known citizens and ‘Ulama are dictated by their love of money, always over
shadowed by their intense fear of unpopularity.
There is no fanaticism in Najaf, except, perhaps for a few hours during the
excitement of the big anniversaries, but an appearance of strict attendance to
religious observances is observed to maintain the lucrative reputation of sanctity
of the city and its inhabitants, on which the livelihood of so many depends.
The Devil, usually in the form of a greedy merchant, has been known to
misquote the provisions of the Radd Mazalim (page 98), in informing his more
superstitious customers that the purchase of food at Government controlled prices
is haram. It is, perhaps, open to question whether it is not the purchaser’s social
rather than religious aspirations which induce him to part with the extra halfpence.
Owing to the fact that Shi‘ah Mujtahids, unlike Sunnis, are allowed to place
their own interpretations on the words of the Quran and the traditional sayings of
the Prophet and the Imams, the study of Shi‘ah religious law has no limit. For
tliis reason students study for very many years.
There are at Najaf about 20 colleges, all residential, the largest having accom
modation for 500 students.
There are at present about 6,000 students of religious law in Najaf, about
one-third of whom are Persians. Their ages range from 20 to 60.
The advantages of graduating at Najaf are considerable.
Firstly, not only are no fees required, but sufficient money is given to students
from charities to maintain themselves and their families. These allowances are
not conditional on continuous application to study.
Many of the students have enjoyed a comfortable income and free quarters
for 30 or 40 years without having mastered the art of reading and writing.
Secondly, the candidate has the hope that he may be given his certificate by
one of the Mujtahids to the effect that he has reached the state of Ijtihad, which
allows him to interpret religious law. This ensures him success through life. Should
he fail to secure this, which is by no means easy, he has every chance of other
rewards for his labours in the shape of letters recommending him as a suitable
person to handle or receive charities, or give decisions on minor religious cases.
Shi‘ah religious law is a very comprehensive and complicated study, which
ranges from the law of divorce and inheritance and fevitical laws of ‘ayun bil ‘ayun
and sin bil sin—an eye for an eye and a tooth for a tooth—about each of which
hundreds of books have been written, all of which must be mastered by Mujtahids.
The Quran ordains that the hands of robbers are to be cut off. Whether the
incision should be made in the knuckles or the shoulder is left to the Mujtahid to
decide. This is a point of considerable controversy, and has provided material for
many books.
In the eyes of a strict Shi‘ah any Government are usurpers, as they are not
qualified to interpret and put into execution the laws of God and His Prophet.
As the Najafis are capable of quoting the Scriptures for their own purpose, it
is as well never to forget this tenet of theirs.