decide on our behalf.

It cannot be denied that Islam, just like other major religions, consists of different sects. Each sect has its own peculiarities and yet, the differences are not such as to prevent cooperation 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 the West and East, preventing their enemies from succeeding at their tricks and accomplishing their purposes.

Developing such a mutual understanding and co-operation needs to be based on special guidelines. The most important of these guidelines is that; different sects should know each other well, so as to remove suspicions and prepare 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 first hand from the well-versed and learned that are known and accepted by all among the sects. If we take our knowledge about one sect from someone who is not learned enough, or from someone who is an enemy, love for one sect and hatred for another will prevent our truthful understanding.

Owing to the two above-mentioned points, we have decided to summarize the Islamic principles and commandments with our stress on some specialties on the Shia sect; to provide writing with the following objectives:

1. That it may consist of a concise of the whole, so as to save readers from being forced to read

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voluminous books;

2. The discussions be clear cut, and void of difficult technical words used by the experts without diminishing the main subjects;

3. Our main object is to mention the beliefs but not to ignore providing reasons where necessary;

4. Our proofs are taken from the Holy Qur’an, traditions and logical reasoning;

5. The book may be free of concealments, flattery courtesies and pre-judgments;

6. Modesty and the rules of etiquette be observed in relation to all religions and sects.

I wrote this text 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 investigation it was finalized for publication.

We hope to reach the goals mentioned above and have this book a protection on the day of resurrection.

"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 yourself our souls in the company of the righteous." (Holy Qur’an, 3:193).

Qum, School of Imam ‘Ali Ibn Abi Talib

Nasir Makarim Shirazi

more we think over and study the secrets of all existing things, the more we shall realize God's greatness, and the extent of His unlimited knowledge and power. The progress of scientific researches will open new doors, extending the dimensions of our thoughts. These dimensions serve 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 read in the Holy Qur’an:

"On the earth are signs for those of assured faith; as also in your own selves. Will you not then see?" (Holy Qur’an, 51:20).

"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:) Our lord! Not for naught have thou created all this! Glory to thee, give us salvation from the penalty of the fire." (Holy Qur’an, 3:190-192).

safety, (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 belong the most beautiful names. Whatever is in the heavens and on earth give glory to Him, He is Almighty, the Wise one." (Holy Qur’an, 59:23).

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'. (Holy Qur’an, 42:11)

And;

‘…there is none equal to Him!’ (Holy Qur’an, 112:4).

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." (Holy Qur’an, 7:143).

And by such incidents it was proved that God can never be seen.

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’, Imam ‘Ali (a.s) says:

"Eyes cannot 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.

from the monotheism.

The ‘Unity’ and ‘Oneness’ is a general topic of conversation everywhere and in every field; unity of God's essence, His attributes and actions. In other words, also the unity of prophets and their teachings, the unity of the law, qiblah and the books, and also the unity of Muslims through their brotherhood and the unity of the resurrection day. From this point of view the Holy Qur’an declares polytheism as an unforgivable 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." (Holy Qur’an, 4:48).

"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 goodness).” (Holy Qur’an, 39: 65).

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." (Holy Qur’an, 39:62).

"To Him belong the keys of the heavens and the earth. He enlarges and restricts the sustenance to whom He wills, for He knows all things well." (Holy Qur’an, 42:12).

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." (Holy Qur’an, 76:3).

"Man can have nothing except that which he strives for, and the results of his striving will soon be seen." (Holy Qur’an, 53:39).

Such verses in the Holy Qur’an 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 forward in the way of perfection, which could be attained through free will and serving the Lord.

Anything done by force majeure is neither a sign of good or 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

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reward and punishments of the doomsday would be unjust. These are what we understand from the teachings of our Imams, for they say: "It is neither free will, nor force majeure, but something medium and in-between."

not judge by what Allah revealed, those are they that are the transgressors.” (Holy Qur’an, 5:47).

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." (Holy Qur’an, 27:42)

of all the prophets were rotating around the center of the unity of worship. This is frequently mentioned in the Holy Qur’an and all the scriptures. It's remarkable that we Muslims have to repeat in our daily prayers as a slogan that:

"You alone We worship, and only Your aid We seek." (Holy Qur’an, 1:5)

It is evident that the belief in the prophets' intercession which is found in Holy Qur’an 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.

from the Messenger of God, Prophet Muhammad (s.a.w): "My Lord! We didn't worship as you deserved; and we couldn't know you as we should have."

Of course this tradition (hadith), doesn't mean that if we cannot know Him thoroughly; then we cannot know Him partially too: or in his the limitless knowledge, we should suffice by learning some words, the meaning of which we cannot go through. This is because the Holy Qur’an 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 (hadith) is narrated from Imam Baqir (a.s) as follows: "Anything 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."

Imam ‘Ali (a.s) 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 unaware of Him.”

and Islamic commandments is so becoming, that they will satisfy all the needs of mankind up to the end. If after Muhammad, any one claims to be a prophet, such is a false claim.

"Muhammad is not the father of any of you men, but he is the Messenger of Allah, and the seal of the prophets. Allah has full knowledge of all things." (Holy Qur’an, 33:40).

all things.” (Holy Qur’an, 2:256)

We believe that if the Muslims do what their religion tells them to do; their deeds are enough to present and spread Islam. Neither force nor compulsion is needed.

cherisher of all, for you have studied and taught the scriptures." (Holy Qur’an, 3:34)

Also, Jesus Christ has never asked people to worship him:

"Christ does not refuse to serve and worship Allah; Nor do the nearest angels feel contempt to do that. Those who disdain His worship and who are arrogant will be gathered together in front of Him (to answer)" (Holy Qur’an, 4:172)

The histories written today show that among the early Christians of the first century (A.D.), the ‘trinity’ did not exist among them at all; rather it is a concept which appeared later.

is hidden, (the unseen) nor do I tell you that I am an angel. I only follow that which is revealed to me." (Holy Qur’an, 6:50)

This, of course, refers to the substantial knowledge, and not the knowledge obtained by Divine teachings to the prophets.

We believe that these reverend prophets have performed miracles and supernatural acts by the leave of God; and because we believe in their miracles to be with the permission of God, we do not consider that to be a sort of polytheism. According to the Holy Qur’an; Jesus Christ raised the dead to life again and healed the incurable diseases, but only by the leave of God:

“‘By Allah's leave’, said Jesus; ‘I shall give sight to the blind, and heal the lepers, and I raise the dead to life, (with the permission of God.)’” (Holy Qur’an, 3: 49)

be neither trading, nor friendship, and nor intercession." (Holy Qur’an, 2:254)

Here absolute intercession is meant which is without the permission of God. We have always repeated that some of Holy Qur’anic verses explain the others.

We believe that intercession is a good means for training and turning the sinners to the right path. It enjoins virtue and sanctity, and inspires hope in those who deserve it. It is also a notice to the sinners to not ruin the bridges behind themselves, and to leave a little way of return to their Merciful Lord.

all, for He is indeed often forgiving and Merciful." (Holy Qur’an, 12:97)

Of course one should not transgress the logical bounds by thinking that the prophets could do as they liked without the permission of God. One should not try to change a case of resorting or interceding into a case of worshipping the prophets and the saints which is then mere polytheism. They substantially can do nothing unless God permits them to do it.

"Say: I have no power over any good or bad to myself, except by the will of Allah. If I had the knowledge of the hidden, I would have availed myself of much goodness, and no harm would have touched me at all. I am only a Warner to all of you and a bringer of glad tiding to those who have faith." (Holy Qur’an, 7:188).

elapse of time, man was prepared to have newer and better training. The religions too, gradually turned deeper and deeper, till at last Islam was revealed with that perfection needed to cover all purposes and all times.

"The unbelievers at this day have all abandoned to despair of vanquishing your religion. Have no fear of them, and only fear me. This day I have perfected your religion for you, and have completed my favor to you, and have chosen for you, Islam to be your religion." (Holy Qur’an, 5:3)

not only improves the social life of the individuals or heeds the moral and ethics of people, but it also covers all the different aspects of the human life. Even the roots of some necessary sciences are taken from them.

We believe that one of the main objects of the Divine leaders and Messengers is to achieve complete social justice:

"We sent our Messengers with clear signs, and sent down with them the Book and the scale (of right wrong) that man might do justice." (Holy Qur’an, 57:25)

redskin, except for their Piety. Do you all follow me? "Yes we all understood," said the audience. "Then let those who are present," continued the Messenger of God, "convey this to those who are absent”.

straight path of truth. Such divine books, like the clouds of mercy, have rained upon the plane of the hearts, bringing to fruit the seeds of knowledge, wisdom and virtues "The Messenger (Muhammad) believes in that which is revealed to him from his Lord, and so do men of faith. They all believe in Allah, His angels, His books, and in all His Messengers. They say: "We make no distinction between any of the prophets." They also say: "We hear the prophets and we obey our Lord!”

“We beg Your forgiveness that to you end all the road." (Holy Qur’an, 2:285)

Unfortunately through long elapse of time, many of the scriptures have been tampered with, and altered to some extent, by the interference of some ignorant and unauthorized people, resulting in the replacement of some wrong thoughts and immoral ideas. Among these an exception is the Glorious Holy Qur’an, which has remained unaltered and is exactly in the same way as it was when revealed by the Almighty; and it has always been shining like the bright sun, throughout the ages and the nations, alighting the hearts.

the Holy Qur’an, even not a chapter comparable to it! This is because the Holy Qur’an frequently asks the doubtful to do it if they can, and all who have endeavored have failed!

"Say: If the whole of mankind and Jinns gather together to make out a book like this Holy Qur’an, they could not do it even if they back up each other with help and support." (Holy Qur’an, 17:88)

"If you are in doubt of what we have revealed to our servant (Muhammad), then produce only one chapter comparable to this book; and call your witnesses or helpers to help you, if there are any besides Allah to assist you; if what you say be true. But if you fail to do so, and certainly you will fail, then fear the Fire whose fuel is man and stones prepared for the unbelievers.” (Holy Qur’an, 2:23)

We believe that age will not make the Holy Qur’an old and out of fashion; but rather its miraculous points and views shall appear more and more clearly, and its greatness shall become more evident to the world. We have a tradition narrated by Imam Jafar Sadiq (a.s) that: "God has not made the Holy Qur’an to answer a certain age or distinct group of people. It shall always remain fresh, new and lively."

less and nothing more .A group of trustworthy scribes chosen by the prophet himself took note of the revelations from the very beginning up to the end, and Muslims had it a duty of must, to read and recite the verses by day and night. A large group of Muslims committed the book to memory and a group of them had it on the scrolls.

Those who had the book in their memory and those who could recite it for the others, had always had a very respectful position among the believers. Such customs and else, prevented the least amount of changes or any alteration to take place in the book. Additionally God Himself has promised and guaranteed to look after His book and keep it safe and secure until the end:

"We have without doubt, sent down the Qur’an, and We will assuredly guard it." (Holy Qur’an, 15:9)

All the learned and researchers in Islam, whether Shia or Sunni, agree that even the slightest alteration has not been made to this Holy Book. Some literate persons, discuss some rare and obscure tradition (hadith) that may mean that some changes have taken place, but the highest majority of those who have the knowledge of Islam, reject that, taking it be false and the mistake of some unaware commentators. Such improvident who lack forethought, by such false ideas strike upon the validity of the most important Divine Book, in contrast to the belief of all the learned Muslims of different sects, which maintain that

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the Holy Qur’an is unaltered for the least word. These unwise friends, water the mills of the enemy through their ignorance and bring into question the book which is sent by Allah, and has been promised to be guarded by Allah.

If we carefully study the ways that the book was revealed to the prophet and collected by the chosen scribes, and how it was guarded, written, memorized and recited by so many firm and true believers, no doubt remains as to any alteration or the change of even an epsilon in the whole work. On the other hand, of the imaginary or assumed Holy Qur’an with some alteration, not ever a copy exists anywhere, or in any hand, so as to differ with the famous Holy Qur’an which all the Muslims hold as their sacred divine book. Today the Holy Qur’an is found in every house and in every library.

Even those Qur’ans written several hundred years ago are kept in our museums and those in the non-Islamic countries too, and no one can find the least differences in all the existing Qur’ans throughout the world. Today the roads to investigations are open to all, and anyone who doubts, may look for it himself and make sure that the Holy Qur’an has not been altered in the least.

"So announce glad tidings to My Servants, to those who listen to My precepts, and follow what is the best in them. Those are the ones that Allah has guided and those

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are endued with understanding." Holy Qur’an, 39:17

Today in our religious schools the knowledge of the Holy Qur’an is extensively taught, and one of the most important of our lessons in this field is the inability to change the Holy Qur’an.

Qur’an, 4:135)

"O Believers! Stand up firmly for the sake of Allah, and bear true witness, and let not the hatred for other men, turn you away from doing justice. Deal justly. Justice is nearer to piety. Have fear of Allah. He is aware of all that you do.” (Holy Qur’an, 5:8)

over the verses of the Holy Qur’an. The Omayyed and BaniAbbas dynasties engaged the Muslims on void disputes, to answer the questions: ‘whether the Holy Qur’an is old or new? Is it created or is eternally old as God?’ Such prolonged controversies divided the united Muslims into rival groups altercating and fighting each other. Today we know that a lot of blood has been shed as a result of such nonsense arguments and quarrels, for nothing.

While anyone with common sense can answer that easily: If by Holy Qur’an, the paper and ink, the cover and the painting is meant, it is certainly created and is something new. On the other hand if by Qur’an the meaning is the aim, it is certainly among the knowledge of God, and since God's Attributes are not apart of His substance, one may say that Holy Qur’an is as old as God Himself.

But the inhumane, merciless governors attempted to keep Muslims busy on these useless subjects; and nowadays too, we see that the same thing and similar affairs happen in Muslim societies, so as to keep them aside from contemplating and thinking.

who was blind in this world, will be blind in the hereafter (next world), and most astray from the path (of salvation).” (Holy Qur’an, 17:72)

We are sure enough that ‘blind’ in this verse does not mean, sightless. It rather means someone who has lost his sense of understanding and judgment, and not him who has lost his sense of sight. This is because there are many who are blind, virtuous and truthful. But on the contrary, there are many who can see well with their eyes, but who are out of mind and their hearts are locked up and cannot use even their common senses. As another example we may consider the following verse about the enemies of Islam:

"The parable of those who reject faith is that of a man (i.e. the prophet) who calls an animal that can hear nothing except a shout or cry. Deaf, dumb and blind are they, and void of wisdom. (They understand nothing).” (Holy Qur’an, 2:171)

It is evident that those heretics, who are addressed here, were not deaf, dumb or blind. We then may conclude that they were mentally such. We also read such verses in our Holy Qur’an:

"The hands of God are widely out stretched.” (Holy Qur’an, 5: 67)

"O, Noah! Construct the ark under Our (Allah) eyes." (Holy Qur’an, 11: 37)

We do not understand that God has physical hands or eyes. We rather take hands to mean God’s power and the eye to mean His knowledge. This is because any material or matter

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consists of parts and needs time and space, as well as direction and is of course perishable. The God Almighty is far Greater and beyond having such attributes. We never take the fundamental meaning of such words as mentioned above.

"We sent not any Messenger, except to teach in the language of his own people, in order to clear things for them." (Holy Qur’an, 14:4)

seek to compare and conform his false ideas to the Holy Qur’an, as evidence. Also, self-commentary is also in contrast with the accepted rules and regulations of Arabic literature and linguistics.

The likening of Quran's verses to one's fancies and conjectures will cause deviation and swerving in the straight path of the book. Self-commentary consists of several branches, among which, to confront the self-interests is one. To make it short, the unreasonable grasp of the fundamental meaning of the word of the Holy Qur’an and self-commentary of the Book, may lead to deviation from the truth, and both ways will keep the believer far apart from the excellent commandments and blissful teaching of the Glorious Holy Qur’an.

or woman, when a matter has been decided by Allah and by His Messenger, to have any option. If anyone disobeys Allah and His Messenger he is on a clearly wrong path." (Holy Qur’an, 33:36)

"He (i.e. Mohammad) does not speak out of his own fancy, His speech is none except that which is inspired to him from God. (i.e. what he says is none but inspired revelation).” (Holy Qur’an, 53:2)

Those who are indifferent to the sunnah of the prophet are in fact ignoring the Holy Qur’an and the inspired revelation. Of course whatever is related to the prophet must be clearly proved: That, it really was said by the prophet, and it is not forged. We cannot easily accept whatever is ascribed to the prophet to be truly from him!

Imam ‘Ali(a.s) in one of his speeches collected in the famous book named Nahjul Balagha, has said: "So many lies were forged and ascribed to the prophet so much that one day he got up and said to an audience. `He who ascribes a lie to me should prepare himself to take his place in the Fire of Hell’.” A similar tradition is also written in the famous book Sahih Bokhari.

We believe that the traditions and orders of the innocent Imams are all taken from the prophet, through their fathers, and are all to be obeyed. There is a famous tradition related by successive witnesses: "I have left among you two heavy things to prevent you being misled: The Book of

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Allah and my nearest kin(family)”

On the other hand, whatever the saints have said, are narrations from the prophet. The prophet foresaw the future and to solve its problems, laid the key in the hands of his nearest kins and The Book of Allah. How can a true Muslim ignore such a firm and important narration? If the above tradition was considered precisely, our present difficulties in faith, comments, and the disputes in jurisprudence, would not exist.

for the next life to come. About our life, Imam ‘Ali (a.s) says: "This world is a place of truth for him who confronts it with truthfulness. It is a house (means) for being free of want, for him who gathers provisions from it and stores for his next life. It is a place of awareness for him who takes advice from it. It is the mosque of the friends of God, a place of worship for the angels; where God's inspiration is sent down, and a trade market for God's friends."

and deaths are alike? How bad they judge!” (Holy Qur’an, 45:21)

Thirdly; the Infinite Mercy of God necessitates that His Mercy and Bounties come not to an end by man's death.

"Say to him belongs all that heavens and the earth contain. Say Allah; He has inscribed Mercy for Himself and will gather you all on the day of resurrection. That day is sure to come. Those who have lost their own souls are those who will never have faith." (Holy Qur’an, 6:12)

Addressing those who doubt about the resurrection asks: How do they doubt the Power of the Almighty to raise the dead? While they already have seen God's first creation, beginning by making them out of soil:

"Were we weary with the first creation that they should be in confused doubt about a new creation?" (Holy Qur’an, 50:15)

"And he (the unbeliever) makes comparisons for us, and forgets his own creation. He asks: `Who will give life to the rotten bones?' Say: He who created them for the first time will give them life again, He has knowledge of every creature.” (Holy Qur’an, 36:78)

Besides that; is the creation of man important in comparison with that of heavens and the earth? He who was able to create such a vast, and strange world, is He not able to raise the dead?

"Do they not see that Allah who created the heavens and the earth, and was not wearied by their creation can raise the dead to life? Yes, He Has Power to do everything." (Holy

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Qur’an, 46:33)

to a foetus in the mother's womb! If the foetus could have a mind and wisdom he could certainly know nothing of whatever is outside the womb, such as the sun, the bright moon, the beautiful flowers and the roaring sea-waves. It is important to note that similarly, so is this world to the hereafter; it is comparable with the womb in relation to the next.

my power’." (Holy Qur’an, 69:19)

As for the book; how it is written or read, no one knows enough, but nobody can deny its existence. The particularities of that day are such that we cannot know it in detail, but generally we know what is going to happen.

you who shall not pass through the confines of Hell! Such is the absolute decree of your Lord. We will deliver those who fear us, but the wrongdoers shall be left to endure its torments on their knees." (Holy Qur’an, 19:71)

Passing through that hard passageway, depends on what one had done before. We read a famous tradition thus: "Some people will pass the bridge as quick as a lightning! Some pass it over as fast as a speedy horse, others like the pedestrians. A group will go on, leaning on their hands and feet, and some are hung by their hands, trying to pass over the blaze of Hell. So Hell catches some and leaves some to go to the gardens of Bliss; as for the scale, it is a means by which the human deeds are measured and weighed so as to specify their values:

"We shall set up the scales of justice on the Day of Judgment, and not a soul will be dealt with unjustly in the least. And if there be the weight of a mustard seed, We will bring it to account; and enough are We as the accountant." (Holy Qur’an, 21:47)

"Then he whose scales (of good deeds) are heavy, shall dwell in bliss, but he whose balances (of good deeds) are light, the Abyss shall be his home." (Holy Qur’an, 101:6)

We believe that salvation in the next life depends only on one's deeds and acts and not on his fancies and thoughts. There, nobody can

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be redeemed unless by piety and good deeds, and the Grace of God.

"Every soul will be held in pledge for its deeds." (Holy Qur’an, 74:38)

This is a brief description about the scale, the detail of which we know not, because the world to come is far above the lower world within which we are imprisoned.

of Muhammad's intercession in doomsday.” And also in another tradition we have:

"There are five intercessors on Doomsday:

1. The Holy Qur’an

2. Observation of bonds of kinship

3. Trusteeship

4. Your prophet (Muhammad)

5. Your prophet's nearest kins (Ahlul-Bayt)”

We have also received another tradition from Imam Sadiq (a.s): "On the resurrection day God raises the Ascetic worshipper and the learned believer to life. He will say to the Ascetic worshipper: `Go and live in my Paradise.' But He will say to the learned: `Stay here, and intercede on behalf of the people.' This tradition contains a minutely fine point about the philosophy of intercession.

presence of their Lord They rejoice for what Allah gives them out of His bounty; and with regard to those left behind, (the believers who are not dead yet) who have not yet joined them, the martyrs give glad tiding, not to fear, nor have they any cause to grieve They give good news of the bounty of Allah, and that God will not leave the rewards of the faithful to be lost." (Holy Qur’an, 3:169)

On the other hand the souls of the oppressors and the rebels and their followers and evildoers are all under torture in their life in Barzakh. They are brought (i.e. The Pharoh’s Followers) in front the fire in the morning, and evening, and when they are raised for the final Judgment, the companion of Pharoh are cast into the severest penalty." (Holy Qur’an, 40:46)

A third group with less guilt is neither among the first group nor among the second ones. In the world after death they are somehow like a sleeper who sleeps by death and awakes by resurrection.

"When the hour of doom overtakes them, the wrong doers will swear that they tarried not in (Barzakh) but an hour, and thus they are ever deceived But those who are endued with knowledge and faith will say: `You have stayed till the day of resurrection, as was decreed by Allah, and this is the day of resurrection yet you did not know it’." (Holy Qur’an, 30: 56)

In an Islamic tradition it is narrated by the prophet

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who said: "The grave is either a Garden of Bliss of the Paradise: or on Abyss of the Hell.”

felicity.’"

What a pleasure can be higher for a man who is addressed by his Lord that:"O You Serene Soul! Return to your LORD! Joyful and pleasing in his sight. Enter My Paradise and join My Servants." (Holy Qur’an, 89:27)

famous commentators have taken the word ‘truthful’ to mean an innocent Imam who is free of guilt and sin (infallible).

the dignity and grade of Imamate through their prophethood. This is because whatever they decreed by their prophethood, they put it to work as leaders.. So was the great prophet of Islam, when at the beginning of his mission he conveyed the messages of God to God’s servants, and meanwhile he carried out his leadership, teaching people and leading them to the path of truth.

We believe that after the prophet Muhammad, his mission was continued by the infallible Imams who succeeded him from among his nearest kin and their offspring. By the definitions given above, to reach the high rank of an Imam is very difficult and heavy conditions are to be observed, such as piety to the level of innocence, having the highest level of knowledge of religion and the law, and also full acquaintance with the human needs in any age or time.

a knowledge which is trustworthy among our people (the Shi’a).

tradition is also written in Sahih Tirmidhi (another famous reference book of the Ahlul Sunnah Muslims).(1)

Therefore, no Muslim can deny this tradition which is related by successive witnesses and important writers. We rely also on another famous tradition which is narrated in Sahih Muslim, Sahih Tirmidhi and Sahih Abi Dawood and other famous books that our prophet has said: "Islam will stand up to the resurrection day and until twelve Imams all of whom are from Quraysh rule over you as my successors.” We believe that there is no acceptable commentaries for such traditions as mentioned above except that belief which is found among our sect, the Shi’a.

mean a friend particularly when we see that the prophet has put so much stress and emphasis upon the word, so as to make it known to all!

Is this not the same case that; Ibni Asir has brought in his important history book saying: "At the beginning off his prophetic mission, the prophet was ordered by God (26:214) to admonish his nearest kindred. He invited some forty men of them to a dinner, and by a miracle, he fed all of them from a single portion of food! He then made a speech and finally said to them: Which of you is willing to give me a truthful hand in this Divine Mission of mine, and become my brother and successor among all? No one answered him there, except Imam ‘Ali, who said: I will be your companion and minister: and the prophet pointed at Imam ‘Ali and said: He is my brother and my successor among you.”

Thus we see the prophet to have designated his vicegerent and Imam, from the beginning of his mission. The same case also happened at the end of his mission when the prophet was at his death bed. He asked those who were round him to get him a pen and paper to write an order which would prevent them from going astray. One of them rejected and refused to provide pen and paper and even accused the prophet of uttering delirious speech! To repeat again, we hereby only declare our belief in brief

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and with little reasoning.

by the decree of God, he shall appear one day to fill the world with justice.

the ‘righteous path’? How can both of the two groups of combatants be honest and truthful?

Some bring forth the foot of religious researches and self-exegesis on the ground by saying that: `Surely one of the two parties was wrong and oppressive, but as they were taking their decisions by their exegesis, both parties were on righteousness in the sight of God. This, we cannot accept easily.

How could one with his own exegesis and self-comprehensions break his allegiance and loyalty to the Vicegerent of God, who is entitled to obedience, and create such fearful wars between Muslims, grouping them and shedding streams of their blood. Can this be justified by simply claiming to follow one’s exegesis and personal advisors? What else then cannot be justified by such personal comprehensions and self-commentaries? Let us be more frank, that everyone, even the nearest companions of the prophet are held in pledge of their deeds and are responsible for what they have done and have to answer for it:

"The most honored off you in Allah's sight, is he who is the most virtuous (chaste) of you.” (Holy Qur’an, 49:13)

The above holy verse is true for all even for the nearest companions of the prophet. We therefore have to judge them by their deeds, and we should have a reasonable definition for them all. Those who were truthful in the presence of the messenger and in his absence too, did their best to guard the religion and to observe his commandments. They remained faithful

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to their covenant and respected their promises. On the other hand, those among his companions who were hypocrites and vexed him did the same after him. Whatever they did was against Islam and Muslims.

“You shall find no believer in Allah and the last judgment to love those who oppose Allah and His Messenger, even though they be their father, their sons, their brothers, or their nearest kindred. Allah has inscribed the faith in their hearts and Has strengthened them with a spirit of His, God will admit them to the Gardens of Bliss, beneath which streams flow, wherein they shall live forever. They are the Party of Allah, and Allah's party shall achieve felicity.” (Holy Qur’an, 58:22)

We believe that those who harmed the prophet in his presence or absence are not worthy of admiration. Of course we must not forget that some of the companions of the prophet showed the utmost truthfulness and sincerity with the greatest self-sacrifices and have been admired by God Himself and so were a group who followed them later.

"The vanguard of Islam; the first of those who forsook their homes, and of those who gave them aid; and also those who followed them in good deeds:

“Well pleased is Allah with them and them with Allah. For them prepared Gardens of Bliss, under which streams flow. They dwell there in forever. That's the Supreme Felicity.” (Holy Qur’an, 9:100)

This is our belief about the companions of our prophet.

Holy Qur’an and His Nearest Kins” and also to the innocence of the Imams, our jurisprudence of divine law is also based upon the words, deeds and consents (doing something in front of them without having their objection) of the innocent Imams. The three factors, i.e. words, deeds, and consent of our Imams are accepted proofs for us. We have to note also that whatever an Imam says; it is a narration of the prophet through his fathers. This is to say whatever an Imam says, has indeed been said by the prophet.

Imam Baqir(a.s) told one of his students named Jabir: "That which we convey to you is what we have taken out of a treasure that belongs to our prophet Mohammad." Through another tradition from Imam Jafar Sadiq (a.s) we read: "Someone asked him a question and the Imam answered him. The man began to dispute about the answer. Imam told him: `The answer I gave you was that of the prophet and you have no right to dispute.’"

Another remarkable point to note is about the important books on collected traditions such as: Kaafi, Tahzib Estebsar and Man La Yahzarohol Faghih, that we have and we use. Although these books are much trusted in our view, it does not mean to us that whatever is written in them is true and acceptable by us. Besides the above mentioned tradition books, we also have the books of ‘who is who’ about personalities e.g Al Rijal – The Men. Through such

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books we investigate the personalities of the narrators of the tradition and also about their chains of documents and references so as to make sure that a tradition is true and correct. Therefore, however important and trustworthy a book might be, to accept a tradition from it has to convince us that it reads and is compatible with our standard, or else we shall reject it. Some Islamic sects have their own collection of traditions (hadith) which they know to be correct (sahih) .The authors have named their books, `The Correct (Sahih)’ and some men of importance might have admitted that these are correct, but in our sight, a tradition only is correct when it is reasonably proved to have been said by the prophet.

bad, and his knowledge is limited, the prophets were sent with book for guidance and the law to improve man's faculty and morals, helping his wisdom. In that of course we deny not the value of the independent wisdom which comprehends the facts.

If so, the monotheism, the prophetic missions, and the divine religion, will all be futile! For all these important tenets are basically proved by the reasoning of the wisdom. It is evident that the law and the commandments are only acceptable when the principles which are monotheism and prophethood have been proved to us through wisdom, and by the religion itself.

divine religion, scriptures and the prophets, but not enough, because we have a limited wisdom, by which we cannot grasp all that we need. So we have to have divine guidance for improving our wisdom and understanding.

from bad:

"Say can a blind be held equal to one who can see? Why don't you then think?" (Holy Qur’an, 6:50)

And the worst of the moving creatures in the sight of God are those who do not use their common sense so as to understand:

"For the worst of beasts in the sight of God, are those who are deaf and dumb, not using their wisdom to understand!" (Holy Qur’an, 8:22)

So how can we ignore the importance of the wisdom, understanding and thinking in Islam?

Lot:

"When our decree was issued, we turned (their cities) upside down, and rained down on them brimstones, hard as baked clay, spread layer on layer." (Holy Qur’an, 11:82)

And about the ungrateful and rebellious people of Saba, God says:

"But they turned away (from their Lord) and we sent against them the flood from the Dams." (Holy Qur’an, 34:16)

Some other painful incidents are to admonish people and to teach them lessons:

"Mischief has appeared on land and sea by what the hands of man have earned, that Allah may give them a taste of some of their deeds, in order that they may return back from evil.” (Holy Qur’an, 30:41)

Other pains are what our hands make it and are due to our ignorance and carelessness:

"Whatever good happens to you (o man!) is from Allah: but whatever evil happens to you; is from yourself." (Holy Qur’an, 4:79)

The Existence i Ruled By The Best of Orders

We believe that the created world, or the world of creation is the scenery on which the bests of orders act. In other word, the existing order that controls the world is the best one that can possibly exist. Here, everything has an account of its own. There is nothing in contrast to justice and goodness; and if bad is seen, it belongs to people or the creatures.

We repeat again that God's justice is one of the most important bases of Islamic insight, without which the tenets such as the monotheism, prophethood and doomsday will be endangered and misunderstood.

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We have a tradition that Imam Sadiq(a.s) has emphasized on monotheism and God's justice as the main principles of the religion and then he adds: "Whatever is becoming and fit for you, is not allowable to God. Justice is that you do not relate something to God, which doing it puts a blame upon you."

the monument of such dear ones, and keep us aware of their self-sacrifices for the sake of God and Islam in some occasions, particularly the first ten days of Muharram, the period in which Imam Hussain(a.s) and his faithful companions were cruelly martyred, we perform the mourning ceremonies. We explain their aims, and express our deep regards for them and by that infuse new blood in our veins.

In the year 61 Hijri, Yazid a sinful man and a stranger with Islam, succeeded the throne of Islamic caliphate. When he asked Imam Hussain (a.s) to take the oath of allegiance, Imam refused to swear fealty. Yazid insisted and Imam rejected and left Mecca for Iraq. In Karbala, Imam and his seventy two companions and household were surrounded by a great many troops of Yazid. Imam and his companions defended their attacks and fought their enemies boldly to their last breath. All the men, (Imam Hussain (a.s) and his companions) were martyred, and their women and children were taken captives.

Soon after that the blood of Imam boiled and stirred strange excitements among his contemporary Muslims. Groups revolted in turn, aiming at vengeance for the bloodshed. These frequent revolutions gave an end to the nasty life of the Omayid dynasty. All the revolting groups had but one slogan "Vengeance for Imam's Bloodshed." Today the rise and martyrdom of Imam Hussain (a.s) is a pattern and a program in our daily life to make us stand firmly against any oppression and cruelty.

Some of our

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slogans that were taken from Imam Hussain's bloody history like: "far be abjections from us" or "life is faith and endeavor" have been of immense use in our past and present, urging us not to undergo any unjustified demand or oppressions.

To brief our word here, paying regards to the reminiscence of the great martyrs of Karbala, and else, will infuse new blood of valiance, bravery and self-sacrifice into our veins and will teach us how to live an honorable and proud life, and this is why we try to revive the reminiscence of our martyrs by renewing the mourning ceremonies every year better than the last. Strangers may not know what we do and what we are aiming at or achieving by doing so. They think of it as a mere historical incident that must have been forgotten and covered with the dust of age, but we do know its importance and effect in our past and present history.

It is written in all the famous Islamic histories that "after the battle of Uhad the prophet passed near a house from which the sounds of mourning and wailing for the martyrs were heard the prophet said: "But no one mourns for Hamzih (The Master of Martyrs).”

Saad Ibn Maaz who was a near companion of the prophet from the group of Helpers, heard that and ordered their women to go and mourn and lament for Hamzih, the faithful uncle of the prophet who was mutilated in the battle field of Uhad. Evidently

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this lamentation was not something specialized to Hazarat Hamzih. It rather is a means of infusing new blood into the veins of Muslims.

Now it is Ashura, the 10th of Muharram 1417 Hijri (1976). A great emotion and enthusiasm is seen throughout the Shi’a world. Children, teenagers, young people, adults, man and woman have all dressed in black and attended the mourning ceremonies of the Martyrs of Karbala. They are so strangely excited and have changed minds that if they be invited to fight the enemies of Islam, they all will take arm and rush to the battlefield and do not avoid any sort of self-sacrifices.

It is just as if the blood of those martyrs flow in their veins, and that Imam and his companions have been slain just now. They sing epic songs and poems full of slogans against colonization, and oppression and in favor of proud and exalted death over an abject life. We hold this incident as a great moral capital that we have to observe it and keep it safe.

for the children are similar for both these types of marriages.

There are also some differences between the two wedlock such that the male spouse does not need to pay the alimony, or that the couple do not inherit each other (of course their children do inherit their parents). However we have taken this order out of the Holy Qur’an:

"All women other than those mentioned here are lawful for you provided you seek them in marriage with your wealth in a modest conduct (chastity), and not by fornication give them their dower for the enjoyment you have had with them, as your duty, but it shall be of no blame on you to make any agreement among yourselves; and Allah is All Knowing All Wise" (Holy Qur’an, 4:24)

Many of the great commentators have explained that the above verse aims at the temporary marriage.

In Tabary's commentary book it is written that this verse indicates the temporary marriage and that many of the prophet's companions have testified to it. In many famous tradition books such as Sahih Bokhari, Sahih Muslim and Musnad Ahmad, there are traditions about the temporary marriage declaring it a lawful religious act which used to be done in the life time of the prophet. There are also some narrations in these books that deny and reject it.

Some scholars believe that during the life time of the prophet it was done, but after the prophet it was forbidden by Omar the second Khalif. In the famous book

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Sunan of Beihaghi (v7, p206) it is written that Omar said: "Two Mut’ahs were decreed by the prophet of God: temporary marriage and Hajj (special rites in pilgrimage) which I declare them both as unlawful!" So the Ahlul Sunnah scholars have different ideas about that; some admit and some reject, but the Shi’a scholars take it to be lawful with unanimous approval.

We believe that if temporary marriage be not misused, it will give an adequate answer to many questions of the young generation of our time, who cannot afford a permanent wedlock, or those in long journeys either for economical or educational purposes. Those who work against the temporary marriage are cleaning the road to fornication and obscene acts particularly in our time in which the age of marriage is delayed and lustful means are abundant. Closing the door of lawful marriages results in to opening the doors of fornication and evil sexual acts.

Let me repeat once again that we reject all sorts of misuse in this respect such a making a play toy out of it or turning a woman into a means for lusts and passions instead of a real wife. On the other hand, none should leave a good and useful law unattended, because some may use it in a bad way.

Qur’an believe the following verse refers to Imam ‘Ali(a.s) and his sectarians (Shi’a):

"Those who have faith and do righteous deeds, are the best of creatures." (Holy Qur’an, 98:7)

Soyuti, the famous commentator has narrated in his Durul Mansur that Jabir said: "We were in presence of the prophet, when Imam ‘Ali(a.s) arrived there. As soon as the prophet saw him he said:

‘Upon him, to whose hands lays my life, ‘Ali and his Shi’a (sectarians) will have salvation on doomsday'. Then the prophet recited the above-mentioned verse. After that, whenever Imam ‘Ali(a.s) came to a gathering of the prophet, we used to say: `the best of god's creatures has come’." This tradition with a little difference is also narrated by Ibn Abbas, Abu Barza, Ibn Marduya, and Atiya Ofi.

Therefore the name ‘Shi’a’ was given to the lovers and followers of Imam ‘Ali(a.s) by the prophet himself and not by the Safavies dynasty as some with very low knowledge have said. We respect and esteem all the other Islamic sects, and stand in one line of prayer with them, and perform the rites of pilgrimage as they do, and cooperate with them in all common Islamic goals and fields. Yet as a Shi’a we do have some particularities which were noted by our prophet, and this is why we have chosen this school.

and form the main source of Shi’a’s religious jurisprudence. The most important books among the collections are four, and are known as Kutub al-Arba’a (Four Books). These are firstly, Kafi, secondly, Man la Yazaraul Faki, thirdly, Tazeeb and fourth of all, Estibsar. Not that, all the traditions found in these four books, or elsewhere are indisputably correct or acceptable.

Each tradition as we said, has a series of documents and narrators that are to be analyzed and confirmed. If all the documents and narrators prove to be right and trustworthy, then the tradition may be considered true and accepted. Such investigations about the traditions are the task of religious experts and scholars. Therefore the Shi’a's collected works in the field of tradition differs with that of the Ahlul Sunnah. The way Bokhari and other Sunni scholars such as Muslim approached such matters in their collected works differ from that of our authors.

Their criterion of right and wrong is only the author's distinction. So to understand the belief of a Sunni, it is enough to get access to their important tradition books, called ‘Sahih’. Contrary to that, Shi’a have collected all the traditions that they could; narrated by the Imams just to be investigated, judged, approved, and then be accepted for action. This is only to be undertaken by learned and trusted authorities and religious specialists.

a thousand years ago, consisting of the speeches, letters, and some quotations of Imam ‘Ali (a.s). The eloquence in the verses is so great and the meanings so deep, that it makes the work so strangely attractive to all sorts of minds! We wish not only the Muslims, but the non-Muslims too could be acquainted with this amazing book, in order to know what is to be known in the fields of monotheism, resurrection, ethics, social and political affairs.

The second important book is called Shahifa Sajadiya, a collection of the best and the most beautiful verses on prayers having the deepest meaning. It may teach us how to pray to the Lord and to purify our soul by that prayer. The whole book is the collection of many fervent prayers in the form of hymns, and narrated by our fourth Imam, ‘Ali Ibn Hussain (a.s), who is titled ‘Sajad’ (One who Often Bows to God).

can be reasoning for God, to those who judge us with inadequate information, or take their information about us, from doubtful persons or our enemies; or from books of no importance.

3. To study this work will show the reader that the difference between Shi’a and other Islamic sects is not that much to prevent us from peacefully living together, and cooperating in important fields and affairs. Common aspects of our belief are many, our enemies are also common too.

4. We believe that some mysterious hands are working hard to separate us, and to create disputes and hatred among Muslims, to kindle the fire of enmities! These mysterious hands do not want, Islam to play its vital role after the smash of communism, and to fill the vacancies of materialism. Muslims should not leave their enemies unattended so that they may succeed their impure goals. There now exists a good opportunity for us to present Islam to the world, as it really is.

5. We believe that if all the scholars and the leading men of all sects sit at a round table to discuss the problems sincerely, with pure hearts and far from fanaticism and obstinacy; they will surely solve all the problems they have, and the differences would be reduced if not entirely erased.

Such a meeting was recently held in Zahidan. Shi’a and Sunnis sat at a round table. They had several sincere meetings and as a result came to an end to most of their differences. To end, I

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pray to our Lord and say:

"Our lord! Forgive us and our brothers who embraced the faith before us, and leave not in our hearts any malice (hatred) towards the faithful. You are compassionate and merciful." (Holy Qur’an, 59:10)

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