IN THE NAME OF ALLAH
THE COMPASSIONATE
THE MERCIFUL
OUR BELIEF
(A BRIEF DESCRIPTION of ISLAM, AS THE)
SHIITE BELIEVE
BY . HIS HOLINESS, AYATULLAHELOZMA
N. MAKAREM SHIRAZI
TRANSLATED TO ENGLISH
BY . MANSOOR AMINY - BAGHBADORANI
OUR BELIEF
ª WRITER: N. MAKAREM SHIRAZI
ª TRANSLATED BY: MANSOOR AMINY
ª DATE PUBLIHSED: 1377 / 1998
ª PRINTING-HOUSE: AMIR-AL-MOMENIN GOM
ª EDITION: FIRST
ª COPIES PRINTED: 3000
ISBN 964-6632-14-9
PREFACE
1- In our era we witness a great deal of changes that are caused by Islam,
which is the greatest of the Divine Religions. It has obtained a new birth.
Muslims have waken up and are returning to their origin. They are now
seeking to remove their difficulties through the Islamic commandments, for
not finding the solutions elsewhere.
As for the reason for the changes, one needs to discuss it separately. It is now
important to know that the traces of the great changes, are seen throughout the
Islamic world, and also in the NON-Islamic countries! Now the world wants
to know what does
Islam say? and what a new MESSAGE for the people may it have? In such a
critical condition, it is our duty to present Islam as what it really is, and
without any embellishment; by a clear cut and plain language; in order to be
under stood by all, and to quench the thirst of those who need to know more
about the religion.
We should speak it ourself, and not to let anybody else to speak for us, or to
decide for us. .
2- It can not be denied that, Islam Too, like the other important religions
consists of different sects.
Each sect, has it's own peculiarities, and yet, the differences are not such as
to prevent cooperations and joint ventures among the groups. On the contrary,
they may protect themselves through such mutual aids and co-operations, and
stand firmly against the storms that are blown from West and East, preventing
their enemies to do their tricks, and accomplish their purposes. .
To develope such a mutual undersanding and co-operation needs to follow
especial orders, the most important of which is that; different sects should
know each other well, so as to remove suspecions and clean the path for
collective actions. .
The best way for the sects to know each other, is to know the root and
branches of their faith, and to obtain the knowledge by first hand, and from
the well versed and the learned who are known and accepted by all among
the sects. If we take our knowledge about a sect from him who is not aware
enough; or from him who is an enemy, love and hatred will prevent truthful
understanding. .
3- Owing to the two above mentioned points, we have decided to summarize
the Islamic principles and commandments with our stress on some
especialities of the SHIITE SECT; to provide a writing with the following
qualifications:__ .
A- That it may consist of a concise of the whole; so as to make the readers
free of want of reading voluminous books. .
B- That the discussions be clear cut, and void of difficult technical words
used by the experts without diminishing the main subjects. .
C- That our main object is to mention the beliefs but not to ignore giving
reasons if necessary. .
Our proofs are taken from the holy book, traditions and wisdom. .
D- That the book may be free of concealments, flatterous courtesies and
pre-judgements. .
E- That modesty and the rules of etiquette be observed in relation to all
religions and sects. .
This pamphlet was written during my pilgrimage to Mecca, in which the
spirit has more purity and pleasantness. It was discussed in several meetings
with the scholars and learned, and after much investigations it was finalized
for publication. .
We hope to reach the goals mentioned above and have it a saving in the
resurrection day. .
"Our lord! We have heard the call of one calling us to faith;" "Believe you in
the lord." and we have believed.
Our lord! Forgive us our sins. blot out from us our iniquities, and take to
thyself our souls in the company of the righteous. .
QURØN S3:193 .
Ghom : Amirolmomenin School .
N. MAKAREM SHIRAZI .
CHAPTER ONE
THEISM AND MONOTHEISM
1- THE OMNIPOTENT'S EXISTENCE .
We Believe that the Almighty, and omnipotent God exists as the Creator and
Ruler of the universe; and that the traces and signs of His greatness,
knowledge, and power is apparent through the different aspects of any thing
that exists; i.e. in human, animals, vegetations as well as in the planets of the
skies and the higher worlds. .
WE BELIEVE that the more we think over and study the secrets of all being
things, the more we shall get to know of God's greatness, and the extent of his
unlimited knowledge, and power. .
The progress of scientific reaserches will open new doors, extending the
dimensions of our thoughts, which serves to increase our love for HIM, and
to take us closer to HIS sacred essence. The approach will DRAW us to the
immense light of God's glorious beauty. We do read in the Holy QURØN: .
"On the earth are signs for those of assured faith; as also in your own selves.
Will you not then see?" .
QURØN S51: 20 - 21 .
"BEHOLD! In the creation of the heavens and earth, and the alternation of
night and day - there are indeed signs for men of understanding. .
Men who celebrate the praises of Allah, standing, sitting, and lying down on
their sides, who contemplate the wonders of creation in the heavens and the
earth; (with that thought they say:) Our lord! Not for naught has thou created
all this! Glory to thee, give us salvation from the penalty of the fire." .
QURØN - S3: 190 - 191 .
2- THE ATTRIBUTES OF HIS GLORY & BEAUTY .
We believe that His essence is void of any defect, clean of deficiencies, and
adorned with all perfection that may exist. He is mere perfection, or in other
word: any perfection and beauty that may ever exist, has it's source in His
Holy ESSENCE. .
"Allah is He besides whom there is no other God. The sovereign, the Holy
one, the source of peace, the keeper of faith, the Gaurdian of safty, (the
PROTECTOR) and the exalted in might, the IRRESISTIBLE, the SUPREME.
Glory to Allah who is above the partners that they attribute to HIM. .
He is Allah the creator, the originator, the Bestower of forms. To Him
belongs the most beautiful names.
Whatever is in the heavens and on the earth give glory to Him, He is
Almighty, the Wise one." .
QURØN - S59: 23 - 24 .
3- THE INFINITE ESSENCE OF GOD .
WE BELIEVE that He is an infinite existence in all respects, such as
knowledge, power, everlasting. and pre-existence. Therefore He will not be
contained in time and space, while He is in everywhere and at any time, for
being above space/Time. .
"It is He who is Allah in heavens and Allah on earth, and He is full of
wisdom and knowledge." .
QURØN - S43: 84 .
"And He is with you where ever you may be, and Allah sees all that you do."
.
QURØN - S 57: 4 .
Yes, He is nearer to us than ourselves. He is through our soul, and He is
everywhere, and in the meanwhile,He has not a certain place: .
"It was we who created man, and We know the promptings of his soul .... For
We are nearer to him than his jugular vein." .
QURØN - S 50: 16 .
"He is the first and the last, the visible and the invisible, and He has full
knowledge of all things." .
QURØN _ S 85: 15 .
Therefore if we read in QURØN that: `He is the owner of ARSH' (which
means either throne or empyrean) or `He sat upen His throne'; or `His throne
does extend over the heaven and earth;' none of these verses mean that He
may have a certain place. (these are all metaphors) These are to express His
sovereignty over every thing and every place. If we consider Him to have a
certain place, we have limited
Him by giving Him the attributes of His creatures, while we know that:-
`nothing is like Him'. (Q - S 42: 11) And: there is none equal to Him! (Q - S
112: 4) .
4- GOD HAS NO MATERIAL BODY AND NO EYE CAN EVER SEE HIM
.
WE BELIEVE that God can never be seen by the physical eyes; because the
object of seeing by the eyes, is a material body that has to have place, colour,
form and direction. These are all the qualifications of the creatures, and not
that of the creator. God is really far from that. Therefore the belief that one
may physically see God, is a sort of polytheism, and going astray in
this field. .
"No vision can grasp Him, but He grasps all visions."
QURØN - S6: 103
This is why when the Israelites objected, asking
Moses to let them see God: he took them to the mount sinai, and as mentioned
in HOLY QURØN:-- .
"And when Moses came to a place appointed by us, (ON THE MOUNT
SINAI) his lord addressed him; and Moses said:-"o my lord! show thyself to
me: (let me see you) that I may look upon You! Allah said:-" By no means can
you see me; but look upon the mountain, if it abides in its place, then you may
see me." .
When his lord manifested His glory ON the mountain it turned into dust, and
Moses fell down into a swoon.
When he recovered his senses, he said:- "Glory be to thee! To thee I return
and I am the first one to believe in you." .
QURØN - S7: 143
And by such incidents it was proved that God can never be see. .
WE BELIEVE that our Islamic traditions denoting the observance of God,
aim at seeing Him by the mind and by the heart, and not by the sense of vision
of the eyes at all. In one of his sermons collected in the famous book:
NAHJUL BALAGHA, Emam Ali says:-
"Eyes can not see Him, but He can be seen by the realities of FAITH". .
WE BELIEVE that the attributes of the creatures, such as: place, direction,
material body, and physical observance should not be ascribed to God. If
done so, it shall lead to polytheism, and remoteness from the true knowledge
of HIM, who is above all, and nothing is similar to HIM. .
5- MONOTHEISM IS THE VERY SOUL OF ALL THE ISLAMIC
COMMANDMENTS .
WE BELIEVE that one of the most important subjects of the knowledge of
God, is the MONOTHEISM, i.e the belief that there is but one God.
As a matter of fact Monotheism (TOWHID) is not only a principle of the
religion, but the most important of the tenets. It is the very soul and the base
of all the Islamic ideas and beliefs. we can say that the roots, as well as the
branches of Islam take their forms in the monotheism. .
The UNITY and ONENESS is a general topic of conversation everywhere
and in every fieled:- UNITY OF GOD'S ESSENCE, Unity of His attributes,
and actions. In other word also the unity of prophets and their teachings, the
unity of the LAW, GHIBLEH, and the books. And after all, the unity of
Moslims through their brotherhood and the unity of the resurrection day. From
this point of view the HOLY QURØN declares POLYTHEISM as an
unforgiveable SIN:- .
"Allah does not forgive those who set up partners with Him, but He may
forgive any sin less than that, of whom he wills. .
He that sets up CO-SHARERS with Allah is guilty of a SIN which is most
heinous indeed."
QURØN - S4: 48 .
"It has already been revealed to you as it was revealed to those before you
that:-" If you join gods with Allah, your deeds shall be fruitless, and you
surely will be one of those who loose. (all spiritual goodnesses) .
QURØN - S39: 65 .
6- THE BRANCHES OF MONOTHEISM
WE BELIEVE that MONOTHEISM (TOWHID) has many branches among
which four are the most important ones:- .
A- THE UNITY OF ESSENCE
By that we mean: His absolute Holy Essence is one, indivisible, and no one
is similar or like unto him.
B- THE UNITY OF HIS ATTRIBUTES
By that we mean:- knowledge, power, Eternality (EVERLASTING and
PRE-EXISTENCE) and all other qualities and attributes of Him are in His
Essence and are exactly the very self of His Essence.
This is contrary to His creatures whose qualities are different to that of their
bodies, and from each other too. This is a critical point and is to be thought
upon with minute care. .
C- THE UNITY OF HIS ACTION (ACT) .
By that we mean that any action,movement, or effect, throughout the existence,
have their causes in His will. In other word every thing depends on Him. .
"Allah is the creator of all things, and He is the GAURDIAN and Disposer of
all affairs." .
QURØN - S39: 62 .
"To Him belongs the keys of the heavens and the earth. He enlarges and
restricts the sustenance to whom He wills, for He knows all things well." .
QURØN - S42: 12 .
Yes! In the world, nothing is effective but Allah. But this does not mean that
we are forced in all respects, and all that happens is inevitable; on the
contrary, we all have free will in our decisions.
"We showed man the way: whether he be grateful or ungrateful."
QURØN - S76: 3 .
"Man can have nothing except that which he strives for, and the results of his
striving will soon be seen."
QURØN - S53: 39 .
Such verses in the holy QURØN, will clearly show that man has free will,
and that we may refer man's deeds and acts to God without any reduction in
his responsibilities for what he does. .
God wills that we do what we do, in freedom and by free will, so that He
may examine us and lead us for ward in the way of perfection, which could
be attained through free will and serving the LORD. .
Any thing done by force majeure is neither a sign of good not bad. Had We
not free will, the missions of the prophets would be futile, and the holy books
sent down could mean nothing, and the reward and punishments of the
doomsday would be unjust. These are what we understand from the teachings
of our Emams, for they say:- " It is neither FREE WILL, nor FORCE
MAJEURE, but something medium and in-between." .
D- THE UNITY OF WORSHIP .
By that we mean; God is the only Being that deserves, and is worthy of being
worshipped. No one is to be worshipped but Allah. This branch of
Monotheism is one of the most important one among the other branches. The
prophets have all laid great
stress on the unity of worship. .
"They are enjoined to worship none but Allah, offering Him sincere devotion,
being true in faith, and attend to their prayer, and to pay the alm taxes.
(TITHS) .
That is the religion: right and straight." .
QURØN - S98: 5 .
To pass over the road to perfection, One has to go deeper in monotheism, and
to withdraw his affections from everything and all, but Allah, his Merciful
Lord.
He has to seek Him and look for Him everywhere and think of nothing but
Allah. Whatever keep man busy other than Allah, it is an idol for him. .
WE BELIEVE that the branches of monotheism are not restricted to the four
as mentioned above. We also know other branches of less importance and yet
very important.:-- such as the UNITY OFOWNERSHIP:-- .
"Know you not that to Allah alone belongs the dominion of the heavens and
the earth?" .
QURØN - S5: 43 .and also such as the UNITY OF SOVEREIGNTY, that
only God has the supreme power and authorithy
over all, and upon every thing. .
"If any one does not judge by what Allah has revealed, then they are the
unbelievers." .
7- THE MIRACLES .
WE BELIEVE that the unity of acts put the emphasis upon this fact that:- the
great miracles that were performed by the prophets were all with the
permission of Allah as we read in the Book about the miracles of JESUS
CHRIST: .
"And remember when Allah said to JESUS; O,JESUS the son of Mary!
Recount my favours to you and your mother. I strengthened you with the
HOLY SPIRIT, So that you spoke to the people in childhood and in maturity.
I taught you the book and wisdom. the law, and the Gospel. And when you
made out of clay the figure of a bird and by my permission you breathed
into it, and it became a (REAL) bird! And with my permission you healed the
borned blinds and lepers.
You raised the dead by my leave. I restrained the children of Israel from
(HARMING) you when you showed them the clear signs, and the unbelievers
among them said:"_ "This is nothing but evident magic." .
QURØN - S5: 113 .
When Soloman decided to have the throne of Bilqis transported to his court,
so as to alter it to a basis of faith and religion of unity, a large powerful
JINN, and one of his ministers volunteered to bring the throne thus:- .
"One who had knowledge of the book said:-" " I will bring it to you in a
twinkle of an eye!" .
Then when Soloman saw the throne placed in front of him, he said:_ This is
by the Grace of My Lord, so as to test me if I am grateful or not. .
And he who thanks; thanks for the benefit of his own soul, and my Lord is free
of all needs." .
QURØN _ S27: 42 .
8- THE ANGELS .
WE BELIEVE in the ANGELS of God who are assigned to perform different
duties. .
Some of them were to take God's Divine
Guidances through inspiration to the prophets and apostles. .
A group of the angels register the acts of men and women. Some of them take
out the souls at the time of death. A group help the believers who are
steadfast to their principles, Some help the believers in the sacred battles.
Another group's duty is to punish those who trarsgress the bounds of decency.
They do, all that they do with the permission of God; and in His charge, and
these fulfilments are not contradictory with the belief of Monotheism, and the
unity of acts. This also proves
that the intercesion of the prophets and saints on behalf of the guilty people, is
in accordance with Monotheism, for it is done by the leave of the LORD
GOD. .
"No intercessor can plead with the LORD, except ofter His Permission. (has
been obtained) .
QURØN - S10: 3 .
We shall give more details about this in our discussion on the prophethood. .
9- WORSHIP NO ONE BUT ALLAH .
WE BELIEVE, that no one is to be worshipped but the LORD GOD. If any
one worships any other than Him, he is surely a polytheist. The missions of
all the prophets were turning around the center of the unity of worship. This is
frequently mentioned in the QURØN and all the scriptures. It's remarkable
that We Moslims have to repeat in our daily prayers as a
slogan that:- .
"You alone We worship, and only Your aid We seek." .
QURØN _ S1: 5 .
It is evident that the belief in the prophets intercession which is found in
QURØN is not a sort of worshipping of the prophets or saints. Also, to ask a
prophet or saint for a help in solving our problems, is neither worshipping
them, nor is it contrary to the
unity of acts, the detail of which is given in the chapter on the prophethood. .
10_ NO ONE CAN EVER KNOW THE DEPTHS OF HIS SUBSTANCE .
WE BELIEVE that although the manifestations of His Essence is found
everywhere and in everything;
His substance is not known to any one! That is; no one can ever know the
innermost depths of His substance.
This is because whatever HIS SUBSTANCE might be, is an infinite being in
all aspects and without limits of any kind; just as we are limited in contrast to
HIM. On this basis no one can ever know what HIS substance really is! .
"Behold! it is HE that encompasses all things." .
QURØN _ S41: 54 .
"AND Allah surrounds them from behind." .
QURØN _ S85: 20 .
How long would you boast of the wisdom of yours, This road can not be
travelled by thought: .
You could reach the innermost depth of HIS substance, If a straw could reach
the bottom of an ocean. .
A tradition is narrated from the Messenger of God:- "MY LORD! WE didn't
worship as you deserved; and we couldn't know you as we should have." Of
course this tradition (HADIS), doesn't mean that IF We cannot know HIM
thoroughly; We cannot
know HIM partially too: or in the limiteless knowledge of HIM We should
suffice by learning some words, the meaning of which we cannot go through.
this is because the Holy QURØN and all the Gospels and scriptures are sent
to man to help him to know God better and more. these are other instances of
this matter too:_ As an example We do not know what our
SOUL really is and yet we are sure that it exists and we can observe its
effects and signs.
A tradition (HADIS) is narrated from Emam BØGHER as fallows:- .
" Any thing that you may think of, is not the Lord who is the creator, but it is
rather a creature created by your thoughts, and conjectures- some creatures
just like yourselves, and God is greater than all." * Emam Ali has also said:_
" God has not given to the wisdom, the knowledge of HIS Essence or
Attributes, and yet HE has not left the wisdom unware of HIM.1
11 _ NEITHER SUSPENSIOIN, NOR COMPARISON .
WE BELIEVE, that, as it is not right to suspend our attempts to achieve a
knowledge of HIM and HIS Attributes, its also wrong to wander in the fields
of COMPARISON, and seeing HIM some how like one of HIS creatures, that
both the ways lead to EXTREMES. .