A Victim Lost in Saqifah 1-4

Deviation in Principles and Branches of Faith

Introduction

As we all know, one of the aims of unity of Islam is to avoid clashes, disputes, wars and bloodshed between Muslims.

Every Muslim is safe under Islamic civil regulations according to Islamic legislation. Life and property of a Muslim comes at the top of this civil law. On the other hand differences in belief have been ground for destroying sanctity of ones life and property throughout history. Proponents of Islamic unity desire to have a word about sectarian differences among Muslims. Their end is that these differences may not hurt individuals because of their being Muslims. As a result, any excuse for any kind of separation among Muslims could be repudiated. Therefore they usually say:

“…all of them (Muslims) are together in basic beliefs. In other words, beliefs which have bearing on one’s being a Muslim. The difference that lies in certain matters is not to the extent to deny one’s being a Muslim, but it is an adherence to a particular faith.”![1]

“What we mean is that unity or proximity with one another should push Islamic faiths to be together on those conditions that are subject to being a Muslim. All are Muslims. The difference among them is not a fundamental one. It is a marginal one which does not rescind one’s Islam.”![2]

“Issues of difference existing in between are not of a category that could qualify one to blame the other of infidelity. The difference lies outside the principle and foundation. Therefore it is not a reason to say that these faiths have fundamental differences with each other.”![3]

“In this way they should seek real truth, fact and knowledge. As far as they can, they should settle their disputes by reason and proof. Thus they can reach mutual agreement on any issues of difference. What good it would yield to reserve for himself what he likes and to be a cause of  

[1] Muhammad Waizzaada Khorasani: Payaam-e-Wahdat, Pg. 257
[2] Ibid. Payaam-e-Wahdat, Pg. 258
[3] Shaikh Muhammad Taqi Qummi: quoted in Hambastigi-e-Mazaahib-e-Islami (Unity of Islamic Sects), Pg. 57

dread for others? On the other hand difference in branches is not harmful nor does it push them out of the circle of Islam.”![1]

Criticism and Analysis

Declarations such as these towards gaining political unity are acceptable. Perhaps they may prove strong enough to achieve the aim. However in view of the highly exalted station of Imamate in Islam and Shia belief, they are bereft of originality and sincerity of thought.

We rather make divisions between teachings of Islam and principles of Islam and religion instead of maintaining Islamic principles and religious fundamentals. This is the important point overlooked that results in this outlook. The negligence is: We do not distinguish between worldly jurisprudence and fate of human beings in the next world.

Against the above division, unity-seekers have erroneously divided the principle (the common belief) and branches (the belief on personal make out) into two batches:

1 – The basic faith: i.e. common among all sects. It constitutes the basic principle of Islam. This gives the identity of being a Muslim.

2 – Branches of faith: i.e. beliefs particular to its relative faiths or sects. They are independent from fundamentals of Islam. They have no bearing on limits of Islam.[2]

Hence it is said:

“Principles means pillars on which rests the entity of a Muslim. If one rejects all of them or a part of it, he is no more a Muslim.”![3]

“Branches are same issues that revert to the principle irrespective of views.”![4]

“The meaning of branches is not only the side commandments but it also means issues stretched out of the basic principle in both dimensions prior  

[1] Ibid. quoted in Hambastigi-e-Mazaahib-e-Islami (Unity of Islamic Sects), Pg. 56
[2] One of the wrong consequences of this is that Imamate is shifted to branches as we shall explain in coming pages.
[3] Muhammad Waizzaada Khorasani: Interview in ‘Haft Aasmaan’ (Seven Skies) Magazine, Issues 9 & 10, Spring & Summer 80, Pg. 13
[4] Ibid. Interview in ‘Haft Aasmaan’ (Seven Skies) Magazine, Issues 9 & 10, Spring & Summer 80, Pg. 15

and after the commands and beliefs. In beliefs too we have a principle and a branch.”![1]

Here rises a question: When we can attain the goal without injuring the quality of thought and attain knowledge of all beliefs by personal conclusion why should we stick to unpleasant ideas or thoughts? Besides, according to real teachings of religion in this respect, which is agreeable to both sects, political unity too can be attained.[2] Descriptions about principles of faith and its standards; we make appear as brief knowledge is sufficient because principle is a scale agreed by all sects. As such, Islamic sects have no difference at all in principles and fundamentals of faith. Their religious differences, considering these narrations, consist of beliefs as a whole except common subjects related to branches!

It is thus said:

“Data mentioned in Quran and traditions; that is the principles Muslims had accepted and in the time of the Prophet too all Muslims were in agreement.”![3]

“By the common sum of principle we mean final principle of Islam acceptable to all Muslims. They are proved and established by Quran and traditions which Muslims have necessarily accepted.”![4]

“In this respect also we must go after deeds**[5]** of a category, a necessity of Islam and which are acknowledged by all faiths as an obligatory mandate in Quran and traditions. As in principles of belief, here too standard of acceptance of these actions is agreement of all upon it.”![6]

“Muslim unity rests on the pivot of basic Islamic principles and all Muslims agree upon it.”![7]

[1] Ibid. Interview in ‘Haft Aasmaan’ (Seven Skies) Magazine, Issues 9 & 10, Spring & Summer 80, Pg. 13
[2] That is the principles of Islam that shall be dealt in detail.
[3] Ibid. Interview in ‘Haft Aasmaan’ (Seven Skies) Magazine, Issues 9 & 10, Spring & Summer 80, Pg. 15
[4] Ibid. Nida-e-Wahdat,, Pg. 26
[5] [Religious acts (Laws)]
[6] Muhammad Waizzaada Khorasani: Essay quoted in Kitab-e-Wahdat, Pg. 210
[7] Ibid. Payaam-e-Wahdat, Pg. 235
[Of course, this question remains unanswered: How agreement among Muslims equals

“The difference of Muslims does not lie in issues of jurisprudence alone. It runs partly in side beliefs too. Besides, it also exists in common principles.”![1]

Because of this narrow-mindedness, like the Muslims are excused in their differences about contents of common subjects they are also excused about belief in Imamate![2]

Rather it is said that their faith will not be harmed because of not having such beliefs.[3]

Whether a claim like this:

“A brief knowledge about principles and belief in it to the extent of common understanding is sufficient. Not in sense of comprehension that embraces principles in detail. It suffices to form a standard of being a Muslim and a ground for Islamic unity. Belief in this principle runs to the extent of a common understanding to all.”![4]

Is there something that goes beyond testimony of oneness of God and prophethood?

The above element creates confusion. Beyond necessary knowledge of principles which is a combination of subjects and general comprehension all arguments are side and branch ones. As a result they rest on personal conclusions! Therefore:

“Muslims in matter of branches should allow each other to have different beliefs.”[5]

religions concurrence that has resulted in a standard to distinguish the principles and decide its absoluteness? What is a reason or a proof for it?!!]**
[1]** Ibid. Payaam-e-Wahdat, Pg. 228
[This claim includes all matters of belief in which there are differences in side and common principles.]
[2] We shall deal in the following pages about the claim that the Ummah is excused in Usool (beliefs) and Furu (Laws).
[3] Regarding the difference between Islam and (Imaan) Faith, please refer to the book, Marefat-e-Imam-e-Asr (a.t.f.s.), (Knowing the Imam of the Age) by Dr. Bani Hashimi.
[4] Muhammad Waizzaada Khorasani: Article quoted in Kitab-e-Wahdat, Pgs. 207-208
[5] Ibid. Interview in ‘Haft Aasmaan’ (Seven Skies) Magazine, Issue 9 & 10, Spring and Summer 80, Pg. 13

Now according to faith one who gives testimony of God being one (i.e. monotheism) and prophethood, is a Muslim. And he is obliged to obey the commandments of Islam and enjoy the rights thereby.

As such, there is no need for a Muslim to know followers of all Islamic faiths and to claim wrongly:

“Justice and Imamate are principles of faith not principles of religion. Why they say so? Because Shias considers them Muslims who do not believe in this issue. Yes, they are Muslims though they may not believe in the said issue.”[1]

Because to consider followers of other Islamic sects Muslims has a root in fundamentals of other than Ja’fari (Shia) jurisprudence.

Conclusion

On this base:

“Principles of faith are elements that constitute a faith. Principles of faith in Islam are of two categories. One is the same, which entitles one to be called a Muslim according to issues**[2]** of jurisprudence**[3]** that is: testimony of God’s unity and prophethood.[4]

The other is salvation in the next world from divine punishment and resurrection to attain God’s pleasure and entrance in heaven. This depends upon that alone. Entering heaven is subject to acknowledgement of that principle. Otherwise heaven is prohibited. He who does not believe in this principle is regarded as infidel and thrown into hell. This part of principle is called principle of faith**[5]** that is to believe in Imamate and to accept the Imam.”[6]

Allamah Sayyid Abdul Husain Sharafuddin has dealt with this issue in two chapters in his book Al-Fusool al-Muhimma Fi Taleef al-Ummah. According to him, sanctity of being a Muslim is preserved and protected by rights of Islam by uttering two testimonies. This is agreed upon by Shias and Sunnis.

[1] Ibid. Nida-e-Wahdat, Pg. 155
[2] [That is it includes Islamic rights]
[3] [This part is called the principles of Islam]
[4] [To pronounce the two testimonies of faith]
[5] [Having the right and correct belief in Islamic sciences]
[6] Allamah Marashi Najafi: Ahqaaq al-Haqq, Vol. 2, Pg. 306

He in the same way writes in the third chapter that: A great part in this regard is narrated by Sunni sect to the effect that whoever says: There is no god but God and Muhammad is the Prophet of God is a Muslim and his life and property is entitled to respect and regard. We shall evaluate it.

He further writes below the subsequent chapter: We shall dwell on a few traditions of Infallible Imams who have given sanction of Islam, i.e. of being Muslims, to Sunnis. They have regarded Sunnis in all respects entitled to rights**[1]** that a Muslim enjoys like Shias.”[2]

“Authority of jurisprudence and faith, the Second Martyr (Shaheed Thani) says after arguing about the reality of faith: From the data above you know that acknowledgement of Imamate of Imams forms a principle of faith in Imamiyah sect and a necessity of their religion. A thing if it be a part of another thing will vanish at disappearance of its origin or main source. There is no doubt about it. It is same as the matter in question. Accordingly decree becomes necessary to declare one an infidel if he be not at home with the testimony of Imamate although he might have uttered the two testimonies. Some have said this decree varies with what you say: Who admits the two testimonies is a Muslim not infidel. The answer is there is no difference between the two decrees. We issue a decree that whoever does not admit the said testimonies is an infidel in the sense of the gist itself and a Muslim outwardly. As such, these two decrees on this subject are different but there is no negation in it.

He further says: Outwardly, a Muslim means that most religious commitments take shape thereat. Consequently, the Messenger of Allah (s.a.w.s.) has fixed two testimonies as ground to carry out religious obligations or mandates on the person who confesses.

The chief of jurisprudents and researchers, Shaykh Muhammad Hasan author of al-Jawahir says: Perhaps the numerous narratives that have come regarding infidelity of denier of Ali and denier of Imam are in the sense of absolute infidelity against faith...”[3]

[1] This does not mean that believers do not enjoy special rights such as back-biting which is prohibited for believers. Refer: Ahmad Rahmani Hamadani. Translation of Ali bin Abi Talib (by Husain Ostadoli) Pg. 665
[2] Allamah Sharafuddin: Mubaahis-e-Ameeqi Dar Jahat-e-Wahdat-e-Islami (Deep discussions about Islamic unity), Pgs. 33-45
[3] Ahmad Rahmani Hamadani. Translation of Ali bin Abi Talib (by Husain Ostadoli) Pgs. 201-202

As observed in religious teachings, we do not have divisions by name of principles of faith and principles of religion or basic principles and branches of faith. Principles of religion are of two kinds. Principles of Islam that is to pronounce two testimonies and its acknowledgements, the other is principles of Faith that is to have correct beliefs. Therefore it is distinguished as religious recognition.

Conclusion

What are principles of religion and how they are specified and fixed, is in itself a debate. And what kind of denial it is with regard to principles that results in exit from jurisprudential obligations leaving only an outward appearance of Islam in this world? This constitutes another debate that the standards that fix principles of religion have no part. It enjoys special calculations particular to itself. In other words, conditions and standards of exit from the borders of being a Muslim and from the circle of outer Islam has no bearing on the main or branches of argument of Imamate in Islam.

Therefore from religious viewpoint belief such as Imamate can be a principle and a cornerstone of Islam as well. But an open denial of it based on any interests could cause exit from borders of being a Muslim in this world.

It is never allowed to create a new description for principles and branches of religion and belief and introduce self-made standards for religious base wherein the station of Imamate is shifted to a lower grade; all this for sake of preserving the outcome of fake and feeble facade of Islam.

Therefore in accordance with sagacious religious decree an open denial of Imamate and Wilayat of infallible Imams will not qualify one to be discarded as a Muslim had he adhered to testimony of oneness of God and the testimony of prophethood.

Although Imamate is the basic element of faith yet the testimony of monotheism and prophethood holds one from going out of the circle of Islam**[1]** unless he has enmity to Infallible Imams or he denies both testimonies, i.e. monotheism and prophethood.

Therefore it does not befit necessary to consider contents of belief in field of monotheism, prophethood and resurrection as branches. As a result contents could be considered as personal conclusion and wrong beliefs of Sunni sect  

[1] The wrong beliefs can be treated with the same status.

could be justified.[1] It is not necessary to discard Imamate from category of principles of religion and make it a branch discussion.[2]

Reminder

“Ayatullah Kashiful Ghita says with regard to Imamate, which is the only basic cardinal difference between Shia and Sunni sects: [3] Shias regard Imamate a principle among principles of religion at the level of monotheism and prophethood. Further, their belief goes to extent that Imamate too, like prophethood is choice of God. Imam is chosen and appointed by God and Prophet. Ummah has no choice in appointment of a prophet and it is out of its reach and choice.

But our Sunni brothers do not treat this issue as a principle of religion. They have lowered and downgraded it to a political issue that can be accommodated by consensus or election which has no bearing on principles or branches of faith.

Yet, inspite of that…

Do you find a Shia pronouncing infidelity of one who has no belief in Imamate? Never!...

On the basis of this:

Acknowledgement of Imamate or its denial has nothing to do with Islamic society and relative commandments. The blood and properties (of both sects) is respectable and liable to protection…”[4]

[1] Refer: Muhammad Waizzaada Khorasani: Interview in ‘Haft Aasmaan’ (Seven Skies) Magazine, Issues 9 & 10 Spring & Summer 80, Pg. 12, 16 & 24
[2] Refer: Ibid. Interview in ‘Haft Aasmaan’ (Seven Skies) Magazine, Issues 9 & 10 Spring & Summer 80, Pg. 13, 14 & 18
[3] [The root of all differences, i.e. those of belief, behavior and jurisprudence, etc. go back to this fundamental difference.]
[4] Sayyid Ahmad Mawassaqi: Istiratazi-e-Wahdat (Strategy of Unity), Vol. 2, Pg. 205 quoted from Hambastigi-e-Mazaahib-e-Islami, Pg. 46