The Faith of Shia Islam
- Belief in the Qur'an ========================
We believe that the Qur'an was Divinely inspired, and revealed by Allah on the tongue of His honorable Prophet, making clear everything, an everlasting miracle. Man is unable to write anything like it because of its eloquence, clarity, truth and knowledge, and no alteration can be made to it. The Qur'an we have now is exactly what was sent to the Prophet, and anyone who claims otherwise is either an evil-doer, a mere sophist or else a person in error, and all of them have gone astray, because it is the speech of Allah, and:
Falsehood cannot come at it from before it or from behind.(41;42)
One of the testimonies to the miraculous nature of the Qur'an is that, as time moves on and the arts and sciences advances, it remains as fresh and harmonious as ever, its supreme aims and ideals preserved. There can be no grounds for dispute with it, nor does it contradict true scientific facts, and there is nothing in it contrary to positive philosophical thinking, On the contrary, it is the books of scientists and even the greatest of philosophers, at the pinnacle for learning, which contains ta least a few trivialities and contradictions and even incorrect assertions. Moreover, with advances in scientific research and with modern scientific theories, even the greatest philosophers of Greece, such as Socrates, Plato and Aristotle, whom all those who have come after have recognized as the fathers of science and the masters of thought, have been shown to have made some errors.
We also believe that we must respect and give dignity to the Glorious Qur'an, and this both in word and in deed. Therefore, it must not be defiled intentionally, not even one of its letters, and ti must not be touched by one who is not tahir. It is said in the Qur'an:
None can touch it save the purified. (56; 79)The subject is dealt with in books of Islamic law.
Neither is it permitted to burn it or to be impious toward it by any behaviour which is deemed to be insulting, such as throwing it, making it unclean, or putting one's foot on it; not is it permitted to put it in a filthy place, If someone intentionally does any of these things or anything similar, he is not a believer in the Qru'an and its sanctity, and he is considered
to be an unbeliever, In fact he has rejected the Lord of all the worlds.
22. The Proof of Islam and the Previous Religions
If someone (a non-Muslim) should argue with us and ask for reasons to demonstrate the truth of Islam, we could prove it through the eternal miracle of the Qur'an, and by reference to its miraculous nature, as we have explained before.
Here however, it is our intention to satisfy our own minds, in the event that we should wish to find assurance concerning the truth of Islamic ;for sometime it happens that such a question arises on the mind of a liberal-thinking man, when he desires to strengthen his faith.
As for the previous religious such as Judaism and Christianity, there is no way to prove the truth of them or to satisfy ourselves or anyone else who doubts them, without there being faith in Islam ; for they have no eternal miracle like the Qur'an. And the miracles of the former prophets which their followers bring forward as evidence are unacceptable, because the variety of the narration is suspect. The books of the former prophets which have been handed down to us, that is to say the books which are related to these prophets such as the Torah and the Gospels, are in no way an eternal miracle which can be put foreword as a convincing reason for the truth of their religious, which nevertheless, have been confirmed by Islam.
It is clear that when we accept and believe in Islam, we must also believe in whatever it has brought and confirmed, and one of its teachings is the prophethood of many previous prophets, as we have described above. It therefore follows that a Muslim, after he has accepted the teachings of Islam, is not required to evaluate the truth of Christianity or Judaism or other such religions, because belief in Islam necessarily entails belief in the former religions and prophets. What is
more, the Muslim does not need to verify the truth of the miracles of the former prophets.
However, if someone investigates the Islamic religion, but is not convinced of it, it is incumbent on him, as a rational necessity, to evaluate the truth of christianity, because it is the last religion previous to Islam. Then if he is not convinced by christianity he must consider Judaism, because it is the religion previous to Christianity and Islam, and he must continue in this way until he finds a religion about whose truth he feels certain.
By similar reasoning, it is clear that someone who has grown up believing in Judaism or Christianity must consider other religions to which people have been called by a prophet who came after their own prophet. for example. For example, the Jews must evaluate Islam and Christianity according to what was said previously about the necessity to consider religions rationally, and Christians must consider the truth of Islam. It follows neither of them can be excused for believing in their own religions while ignoring the subsequent religions because there is nothing in Judaisms and Christianity which could contradict these religions, for neither Musa (A.S) nor 'Isa (A.S) stated that no prophet would come after them. It is surprising how christians and Jews can be sure in their belief and in their religions without considering the truth of the subsequent and last religion.
Wisdom dictates that the weight the truth of the subsequent religion or religion. And if the truth is not established, then they should continue with their original beliefs. The Muslim, on the other hand, as we stated earlier, because of his belief in Islam, has no need to consider the truth of the previous religions or of any future ones. As for the previous religions Islam has confirmed them: however; the Muslim should not follow their commandments or their books, because Islam has superseded them. And as regards future religions,the Holy Prophet of Islam, Muhammad (A.S) said:
No prophet will come after me.
Since in the eyes of a Muslim the Prophet is honest and truthful, and as Allah has said:
Nor does he speak from his own desire. This is nought but a revelation (53;3-4)there is no need to prove the falsity of nay new religion.
Now it is the duty of a Muslim, when a long period has elapsed since
the time of the prophet, and many opinions, beliefs and sects have arisen, to choose the way which he can be sure will guide him to the commandments of Allah as they were sent to Muhammad (S.A), because the Muslims must carry out all the commandments as they were revealed to the Prophet. So how can he be sure that these commandments are the same as were revealed to the Prophet? Just as Muslim are divided into different sects on the basis of their opinions, so their prayer, worship and behaviour vary. What, then, should he do?what school should he follow in his worship and in such matters as marriage, divorce, inheritance, buying and selling, punishment, blood-money and the like?
It is not correct that he should follow his father, family or friends, for he must be certain of what he believe in. There can be no insincerity, partiality or fanaticism in religion. He is obliged to select rationally the way he believes to be the best, so as to be sure of his religious obligations and his responsibility towards Allah, and so that Allah will not punish him or approach him for what he has done, believing it to be correct. Also, he should no listen to those listen to those who deride him for following the true path. Allah has said:
Does man think that he is to be left aimless. (75;36)And also he has said: Nay man shall be proof against himself. (75;14) and Lo! this is a rejoinder, that whosoever will, may choose a way unto his Lord. (76;29)
The first question he must ask himself is whether the way of the Household of the Prophet, or another way,should be followed. Then if he chooses the way of the Household of the Prophet, he must choose between the ithna' ashariyyah and other sects. Or, if he chooses the Sunni path, he must choose which of the four madhhab (pl. of madhhab) he should follow. All these questions arises for a liberal-mentioned person. so he should keep a clear mind and not be confused.
Let us therefore consider the Imamate, on which the beliefs of the ithna' ashariyyah depend.
PART THREE:THE IMAMATE
23. Doctrine of the Imamate
We believe that the Imamate is one of the fundamentals of Islam (usul ad-din), and the man's faith can never be complete without belief in it. It is wrong to imitate our fathers, family or teachers in this matter, even if we respect them, for it is just as necessary rationally to consider the Imamate as it is to consider tawhid and nubuwwah. If a man does not believe in it, and supposes that it is not a fundamental of Islam, he should, nevertheless, examine the concept of the Imamate, if only to absolve himself of responsibility in this matter. The reason for this consideration is that, since we do not receive commands concerning our religious duties directly from Allah, we must refer in this matter to someone in whom we can trust, by following whom we may be sure that we will not be held responsible by Allah for having committed errors. According to our belief, the members of the Household of the Prophet fulfil such requirements.
We believe that, just as it is necessary for Allah to send someone as a prophet, so it is also necessary for Him to appoint an Imam. It is necessary that all times there should be an Imam to represent the prophet, and that he should perform the duties of the prophets, such as guiding the people, and showing them the way of goodness and prosperity in this world and the next. He ought also to hold the highest position as a public to increase among them and eliminate enmity and oppression from between them.
The Imamate is therefore a continuation of the prophethood, and the reasoning which proves the former's necessity is the same as that which proves the latter's.It is for this reason that we may say that the appointment of someone
as Imam can only be accomplished by the Will of Allah through the Prophet or through the previous Imam. People cannot choose someone as an Imam because they have no authority to do so, and, should they seek to depose him: "He who dies without knowing the Imam of his time, it is as if he dies in jahiliyyah (the time of ignorance)". It will be seen from the above it is impossible for there to be a time without an Imam appointed by Allah, and that it makes no difference if human beings deny him or not, help him or not, obey him or not, or if he is absent from people's sight. Just as the prophet was absent from people in the cave and in the mountain pass, so is it possible for the Imam to be absent, It also makes no difference, logically, if the absence is long or short.
Allah has said:
And there is a guide for every people (13;7)and There is not a nation but a warner has passed among them. (35;24)
24. Doctrine of the Infallibility of the Imam
We believe that, like the prophet, an Imam must be infallible, that is to say incapable of making errors or doing wrong, either inwardly or outwardly, from his birth to his death,either intentionally or unintentionally, because the Imams are the preservers of Islam and it is under their protection. Their position in regard to Islam is the same as the prophet and the reasoning which necessities their infallibility is the same difference between them in these matters.
An Arabic verse says:"For Allah it is not impossible :to unite all the world in one person"
25. Doctrine of the Attributes of the Imam and knowledge of the Imam
We believe that the Imam, like the prophet, must be the best among mankind, and that he must excell in all human qualities, such as bravery, generosity, chasteness, truthfulness, justice, prudence, reason, wisdom and morality. The reason for this is the same as that which we gave for the prophet's superiority. He derives his education, the Divine commandments and all his knowledge from the prophet or from the previous Imam. When a new question arises, he knows the answer from Divine Inspiration through the pure mind that Allah has given him. If he gives attention to some matter in order to know it, he will obtain a perfect understanding with no error, for the Imams do not derive their knowledge from methodological reasoning, or form the teachings of men of knowledge, although it is possible for their knowledge to be increased and strengthened. For the Prophet said:
O Lord, increase my knowledge!It has been shown by psychological investigations that every man has, during his lifetime, one or two moments in which he is able to understand something by intuition. In fact, this is a kind of inspiration from Allah. This power has not been given to mankind equally, but in different degrees, according to their capacities. At such a time the human mind is capable of discovering certain facts without thinking or reasoning, and without guidance from someone else, Everyone acknowledges this condition from his own personal experience many times during his life.
Therefore it is possible that a human may attain to the highest degree of this state, one which both ancient and contemporary philosophers have described. We maintain that the powers of the Imams to receive inspiration have reached the highest degree of excellence, and we say that it is a Divinely-given power. By this means the Imam is able to understand information about anything, anywhere, and at any time, and he understands by means of this Divinely -given power at once, without recourse to methodological reasoning or guidance from a teacher. When he desires to know about some matter, it is reflected in his pure mind as if in a polished mirror. It is clear from the histories of their lives that, like the Prophet. the Imams were not trained or taught by anyone at all, not
even in reading and writing, from their childhoods to the maturing of their minds. No author or teacher was seen to instruct one of them, but they were incomparable masters of knowledge, so that they were never asked about any problem without being able to answer it immediately, and they never said that they did not know. They never required time to consider a question before replying.
In comparison with this, it has never been said of any Islamic scholar, narrator or scientist, in his biography, that he did not study or was not educated by some other scholar, or that he never had any doubts about any problem, for human nature has always been thus.
26. Doctrine of Obedience to the Imams
We believe that the Imams have authority, and that Allah has ordered people to obey them. They are witnesses for mankind, doors opening the way of Allah, guides to Him, guarding of His knowledge, interpreters of His revelation, pillars of His Unity, and custodians of His Wisdom. They are the cause of peace among the inhabitants of the earth, just as the stars are for the heavens. And so the prophet said:
My household is like the ark of Nuh; whosoever embarks upon it will be saved, and hoover turns away from it will be drowned. In accordance with the Qur'an, the Imams are:
Honoured servants who speak not until He has spoken and act by His Command. (21;26-7)
those whom he has kept away from uncleanness and cleansed with a thorough cleansing.
We believe that their orders and prohibitors are Allah's orders and prohibitions, that obedience and disobedience to them, friendship or enmity towards them, are all the same as if towards Allah. It is a sin to deny them, for everyone who denies them in fact denies the Messenger, and that is the same as denying Allah.
It is incumbent on all people to submit themselves to the Imams, to
follow their commandments and to obey their sayings. So we believe that all commandments must be learned from their pure teachings, and that if one refers to another person concerning a commandment of the din, one will not be cleared of responsibility towards Allah and will not be sure that he has correctly performed his duty. Like the ark of Nuh, everyone who goes on board is saved, but whose who remain behind are drowned in the stormy sea of doubt, wandering, pretension and strife.
We do not seek at this time to prove that they were the legal khulafah' and that they possessed Divine authority, because this is not the place to do so, and discussing this question cannot bring back times gone by, nor restore things to their rightful owners. We only mean to show that we are obliged to refer to them to obtain the Divine commandments and to find out what the prophet truly said.
The path of those who were not educated by the Imams, or whose minds are not enlightened by knowledge of the Imams is in deviation from the straight path of Islam,and such a person will never be sure that his is free from the obligations and necessary duties that were revealed by Allah; for, granted that there are differences in opinion between Muslim groups as regards the commandments of the din, and that there is no hope that they will agree with each other to consider each one until one gains positive assurance of the truth from one of them and is sure that he is doing what Allah commanded him to do. For if one is under an obligation, one must clear oneself of that obligation with certainty through rational means.
Clear reasoning thus obliges one to refer to the Household of the Prophet. We must refer to them concerning Islamic doctrine and legislation as they were revealed to the Prophet. The prophet said:
I leave two great and precious things among you; the Book of Allah and my Household. If you keep hold of both of them,you will never go astray after me. One of them is greater than the other. The Book of Allah is like a rope hanging from heaven to earth, and the other is my Family and Household. Remember, these two will never be separated from each other until they encounter me a Kawthar (in Paradise).
This tradition is narrated by Sunni and Shi'a traditionalists alike. If you consider it carefully, you will be amazed and convinced by its good sense and by its excellent expression, because at first it says "if you keep hold of both of them, you will never go astray after me". What the
Prophet left among us were two worthy things; together be considered them to be one, and he did not say that one only hold on to one of them, but that one should on to both of them so as to be misled. He explained the reason in the next phrase very clearly : "these two will never be separated from each other until they encounter me at kawthar". So, if a man separates from separates them and takes hold of only one of them, he will never be rightly guided. So they are the ship of Nuh, and peace for the inhabitants of the inhabitants of the earth. All those who do not take refuge with them will be drowned in the depths of perdition.
It is not correct to say that the meaning of this tradition is that it is necessary merely to love the Household of the Prophet, without following and obeying them, no-one can apply this interpretation unless he be a fanatic or totally ignorant,because this is in incorrect interpretation of the Arabic sentence.
27. Doctrine of Love for the Household of the Prophet
Allah said:Say (O Muhammad, unto mankind): I do not ask of a wage for this except love of my kinsfolk. (42;23)
We believe that in addition to the obligation to hold fast to the Household of the prophet, it is necessary for every Muslim, from the point of view of his din, to love them, for Allah, in this verse, has told mankind to love them.
It is narrated from the prophet: Love of them (my Household) is a sign of belief, and to show enmity towards them is a sign of unbelief. Whosoever loves them, loves Allah and His Messenger. And whosoever shows enmity towards them shows enmity towards Allah and His Messenger.
Naturally we must love them; it is one of the necessary Islamic duties over which there can be no dispute or doubt. All the sects of Islam have
accepted this, apart from a few people who are recognized to be enemies of the Household of Prophet, and they have been given the derisive name of Nawasib3 (i.e those who have planted enmity of the Household in their hearts). They are counted among those who deny one of the necessary beliefs of Islam.
One who denies one of the Islamic commandments about which there is no doubt,such as the obligation to pray or to pay zakat, undoubtedly ranks with a denier of prophethood, even though he may utter the two testimonies of the Islamic faith (i.e ashhadu an la ilaha ila' llah wa ashhadu ana muhammadan rausl Allah. I testify that there is no god but Allah, and that Muhammad is the Messenger of Allah). Enmity towards Muhammad's Household is a sign of the unbelief, and love of them is a sign of faith. Therefore enmity towards is the same as enmity towards Allah and His Messenger.
Allah has ordered us to love the Imams, because they merit this, and because of their high degree of obedience to the commands of Allah their high position in the presence of Allah, their purity form polytheism, sin and that which keeps His servants away from the Mercy of Allah.
It is impossible that Allah should enjoin us to love someone who commits sin and does not obey Him as he should be obeyed; for all mankind are His slaves and created equally, and none have a special relationship or friendship with Him. The noblest of them in the sight of Allah is the best in conduct. So, if He instructs all people to love someone, that person must be the best among them in virtue and above them all, otherwise he would not deserve to be loved, and Allah would never prefer some person to another for no reason, or if that person had no merit.
28. Our Belief in the Imams
We do not exaggerate about the Imams as some sects have done;A monstrous word it is, issuing from mouths. (18:5)
but we believe that they are human beings like ourselves, i.e that if they do good they are rewarded and if they commit sin they are punished. Indeed, they are honoured servants and Allah has given them great dignity and authority, for they have the highest perfections, namely knowledge, goodness, bravery, generosity, chastity and every virtue and worthy quality. Nobody can equal them as far as morality is concerned. Thus, they deserve to be Imams; guides and authorities after the Prophet in those matters in which people require help: religious commandments (ahkam), judgement (hukum), legislation (tashri'), and the commentary (tafsir) and interpretation (ta'wil) of the Qur'an.
Imam Ja'far Sadiq said:Whatsoever is reported about us, if it is possible for one of mankind and you do no understand or comprehend it, do not deny it, but you can attribute it to us. However, if it is possible for anyone of mankind, then deny it, and do not attribute it to us.
29. The Imamate must be from Allah
We believe that the Imamate, like the prophethood, must be an appointment from Allah, through His Messenger, or an appointed Imam. From this point of view, the Imamate is the same as the Prophethood.
It is wrong for People to dispute against him whom Allah has sent as a guide and leader for all people, for they cannot elect him. One who is able to bear the responsibilities of the Imam of the people and the guide of mankind can only be recognized and appointed by Allah. We believe that the Prophet declared who was to come after him (his khalifah) and that he appointed his cousin' Ali ibn Abi Talib as the Commander of the Faithful (Amiru al mu'minin), guardian of the revelation and Imam for the people on several occassions. The prophet obliged everyone to take an oath to agree to' Ali succession on the day of Ghadir.4 and he said at that time:
O faithful! for whomsoever I am his master (mawla) and the authority whom he obeys, 'Ali will be his master. O Allah! be friendly towards the friends of' Ali; help those who help him, and hinder those who hinder him, and the Truth always be with him. The first place in which the Prophet declared the Imamate was when he had gathered his close relatives and kinsfolk and said them:He ('Ali) is my brother, inheritor (wasi) and vicegerent (khalifah).
You must listen to him and obey him.At time the Prophet said this, 'Ali had not yet come of age.The Prophet spoke many times on this matter:O 'Ali! your place in relation to me is the same as that of Harun in relation to Musa; except that there will be no prophet after me.
Other traditions indicate that 'Ali had guardianship over the people, as do the verses in the Qur'an such as:
Your friend is only Allah and His Messenger, and the believers who perform the prayer and pay the aims while they do ruku' (5;55)
The last part of this verse was revealed about 'Ali who gave his ring to a beggar while doing ruku' in prayer. Naturally we are not able, in a book such as this, to quote all such traditions and verses, and to consider them.
Imam 'Ali publicly declared the Imamate of Hasan and Husayn, and the latter declared the Imamate of his son' Ali Zayn al-'Abidin, and similarly each Imam was appointed by the previous one.
30. Doctrine of the Number of the Imam
We believe that the Imams are twelve in number; that the prophet publicly announced them by name; and that each of them announcing his successor. They are:
We believe that the Imams are twelve in number ; that the prophet publicly announced them by name; and that each of them announced his successor. They are:
- Abu 'l-Hasan 'Ali ibn Abi Talib, al-Murtada.
Born 23 years before the hijrah (601 A.D.), died in the year 40 A.H. (661 A.D).
Abu Muhammad Hasan ibn 'Ali, called Zakiy. (2-50/623-670).
Abu Abdillah Husayn ibn 'Ali called Sayyid ash-Shuhada'. (3-61/624-680).
Abu Muhammad 'Ali ibn Husayn, called Zayn al-Abidin. (38-95/658-713)
Abu Ja'far Muhammad ibn' Ali, called al-Baqir. (57-114/678-732)
Abu 'Abdillah Ja'far ibn' Ali, called as-Sadiq. (83-/-148/702-765)
Abu Ibrahim Musa ibn Ja'far, called al-Kazim. (128-183/745-799)
Abu 'l-Hasan 'Ali ibn Musa, called ar-Rida. (148-203/765-818)
Abu Ja'far Muhammad ibn 'Ali, called al-Jawad. (195-220/810-835)
Abu 'l-Hasan 'Ali ibn Muhammad, called al-Hadi. (212-254/827-868)
Abu 'l-Qasim Muhammad Hasan,ibn' Ali called al-Askari. (232-260/846-870)
Abu 'l-Qasim Muhammad ibn Hasan, called al-Mahdi. (256-/870-)