Imam Ali(as),Unique Leader in the History of Mankind
Imam ali(as)
The history of mankind has witnessed many leaders over the ages. Many of these leaders achieved leadership through might or inheritance and some were chosen as leaders because of certain outstanding qualities that they possessed. Among the latter group there have also emerged some leaders whose works and contribution to humanity cannot be limited to any particular time or place; and their life-styles, their works and the sayings of such heroes continue to inspire and motivate people, generation after generation.
Amir al-Muminin, Ali ibn Abu Talib is a unique leader who stands out among all other leaders. Besides Shi"as who believe in his Imamate and Vilayat, many non-Muslims have praised his personality and unique qualities and made attempts to highlight certain aspects of the personality of this everlasting leader of ages and have written hundreds of books and research papers about him.
Imam Ali (A.S.) was brought up by the Messenger of Allah (PBUH) and under his guardianship and was elevated to such a stage that it would be no exaggeration to say that he is Islam’s gift to the world of humanity.
Imam Ali’s (A.S.) life was not the repetition of other people"s lives, rather his life shed light on certain aspects of human life which had so far been undiscovered. He was born in Allah"s House (Ka"ba) and was martyred in Allah"s house (mosque) and his main principle throughout his life was winning Allah"s Satisfaction. Hence, one would not be wrong to say that any research on Imam Ali"s (A.S.) life and personality would highlight an aspect of his life that could be taken up as a role model for the people who seek truth; Muslim or otherwise.
imam ali(as)
Imam Ali (A.S.) from Birth to the Dawn of Islam:
Ali (A.S.) was the son of Abu Talib ibn-e Mutallib and Fatima bint Asad ibn-e Hashim. He was born on 13th Rajab, 30 years after Amal-Fil. His life began in the Holy Kaba, 1 which became the Qiblah of Muslims and ended in the Mosque of Kufa (Iraq).
It was Allah"s Will that from the early days of his life, the Prophet of Allah be brought up on his lap. Mecca and Quraysh were struck by famine. Muhammad (SAW) met his other paternal uncle Abbas who was a wealthy man and made a suggestion to him to support Abu Talib (S.A.) by taking up the guardianship of some of his children. Abbas welcomed the suggestion and they met Abu Talib (S.A.) and informed him of their intention. Abu Talib (S.A.) said: "Leave Aqil for me..." Muhammad (PBUH) chose Ali (A.S.), and Abbas took Ja’far. Later on, the Messenger of Allah (PBUH) is known to have said: "I chose the one Allah had chosen for me."
Some writers are of the opinion that by accepting Imam Ali’s (A.S.) guardianship, the Prophet (PBUH) meant to compensate for the favors he had received from Abu Talib and Fatima (Ali"s parents), who looked after him like their own children during his childhood. However, from what the Prophet (PBUH) had said and from Ali’s (A.S.) behavior - it is quite clear that it was Allah"s Will that Ali (A.S.) should grow up with the Prophet (PBUH) and under his guardianship.
The young Ali’s (A.S.) personality was being shaped by Muhammad (PBUH), when the latter declared his prophethood. According to most historians, Ali (A.S.) was the first among the men to embrace Islam. Ali (A.S.) was the only disciple of the Prophet (PBUH) who had never bowed before or worshipped idols.
He had no other ideal but to seek Allah and His prophet’s (PBUH) satisfaction, and his sincerity, steadfastness, sacrifice, and bravery in supporting `Tawhid" were some of his outstanding qualities no one can ever deny.
From the Dawn of Islam to the prophet’s (PBUH) Demise:
The Dawn of Islam in Arabia, which was stricken with ignorance (Jahiliyah) and superstitions, not only changed the course of history in that land but also influenced other nations and peoples of the world. Savage customs that were considered as values in those times - communal rivalries, burying baby-girls alive, etc., were rendered as disgraceful and inhuman by the new religion of Islam. This change in the social and individual beliefs and customs was the fruit of the years of struggle and endeavor by the Prophet (PBUH) and his close and sincere companions among which Ali (A.S.) played the greatest role. His contribution to the spread of Islam was exemplary and he was the greatest gift of Islam and its Prophet (PBUH) to humanity. A voluminous book is required to write about Imam Ali’s (A.S.) contribution towards the establishment of Islam but in this discussion, we shall confine ourselves to reviewing only a few of them.
imam ali(as)
1. Important Incidents that took place in Mecca:
a) Yom al-Anzar
After the verse "... and warn your nearest relations ...," was revealed, the Prophet (PBUH) was commissioned by Allah to make public, the invitation to accept Islam. Thus, he asked Ali (A.S.) to prepare a meal and invited his close relatives over. After the meal, he publicly announced his Prophethood and asked: "Which one of you will support me in my mission to be my brother, successor and caliph?" Only Ali (A.S.) stood up to swear allegiance, and the Prophet (PBUH) introduced him as his successor and caliph.
b) Laylatul-Mabit
Despite all the efforts by Quraysh to prevent Islam from spreading, the people of "Yathreb" embraced Islam and swore allegiance to protect it with their swords. This news outraged the Quraysh who in an emergency meeting decided to assassinate the Prophet (S.A.W.) collectively. On uncovering this devious plot, the Prophet (PBUH) requested Ali (A.S.) to wear his mantle and to sleep in his place 7, in order to foil the evil plans of the enemies of Islam and to facilitate his `Hejira" (Migration) from Mecca to Medina. It was after this incident that reflected the deep devotion, courage and commitment of Imam Ali (A.S.) towards the Messenger of Allah (PBUH) and his divine mission, that Jibrail (A.S.) conveyed the news:
"O" son of Abu Talib, there is none like you; Allah boasts to the angels of the seven heavens about you!"
2- Important Events in Medina:
The prophet’s (PBUH) migration to Medina is a turning point in the history of Islam after which it went through a lot of ups and downs. Ali (A.S.) had an outstanding role in the events that followed the prophet’s (PBUH) migration, a few of which are mentioned hereunder:
a) Ali’s (A.S.) Marriage with Fatima (S.A.)
After prophet’s(PBUH) migration, Imam Ali (A.S.) was given the responsibility of bringing Hazrat Fatima (S.A.), the beloved and devoted daughter of the Prophet (S.A.W.), to Medina. A few months later Ali (A.S.) married Fatima (S.A.). Ya`qubi, the Muslim historian writes:
"A group of `Muhajers" (those who had migrated from Mecca to Medina) had proposed for Fatima’s (S.A.) hand in marriage. On hearing about her marriage with Ali (A.S.), some of them raised objections. In reply to their objections, the Prophet of Allah (PBUH) said: “I did not marry Fatima to Ali, rather it was Allah Who married her to Ali.” 9 Interestingly, the prophet’s (PBUH) lineage has been through Fatima (S.A.) and Ali (A.S.).
imam ali(as)
b) Brotherhood with the Prophet (PBUH)
To bring the Muhajers and Ansars closer to each other, the Prophet (PBUH) decreed that the Muhajers and Ansars should make brotherhood pacts among themselves; in pairs. However, he chose Imam Ali (A.S.) as his brother and said to him: "You are my brother, successor and inheritor and I inherit from you."
c) The prophet’s (PBUH) Description of the Manner of Ali"s Martyrdom
During the Battle of Zat ol-Ashira, that took place in the second year of Hejira, the Prophet (PBUH) sent Ali (A.S.) and Ammar on a mission. After some time the Prophet (PBUH) joined them and found them asleep. After waking them up, he said: "Should I inform you about the two most wretched men of all people?" On receiving their positive response, he then added: `The man who slew Saleh"s camel and the man who will hit you (Ali) on the head and will make your blood flow to your beard."
d) Ali"s Unique Bravery in the Battles
Except for the Battle of Tabuk in which Ali (A.S.) remained in Medina on the prophet’s (PBUH) order, he had participated actively in all the battles and played a decisive role in all of them. Although it is not possible to discuss Ali"s (A.S.) role in all these battles, we shall attempt to highlight a few of them.
i) Ali"s role in the battle of Badr cannot be comparable to any of the other companions. As written by some historians, he killed 32 enemy soldiers single-handedly.
Interestingly, 33 years later when Ali (A.S.) was forced to accept the caliphate, a group of Quraysh like Sa`id ibn-e Aas and Walid ibn-e Aqrabeh, who later on participated in the battles of Jamal and Siffin against Imam Ali (A.S.), were hesitant to swear allegiance because he had killed their fathers in the Battle of Badr.
ii) Imam Ali (A.S.) was the only companion of the Prophet of Allah (PBUH) who never fled from the battlefield. History has recorded that many of the close companions of the Prophet (S.A.W.) fled during the battles of Uhud, Kheybar and Hunayn.
e) Imam Ali (A.S.) was appointed to communicate `Surat al-Bara"at"
After the revelation of `Surat al-Bara"at", the Prophet (PBUH) appointed one of his companions to communicate the messages to the unbelievers. However, before this companion reached Mecca, the Prophet (PBUH) sent Imam Ali (A.S.) to take the newly-revealed verse from him and to personally communicate it to the unbelievers. On their return to Medina this companion asked the Prophet (PBUH) for the reason of this change of decree, to which the Prophet (PBUH) replied: "It was Allah"s will that it should be communicated by a member of my Household."
imam ali(as)
f) Ali was a Judge in Yemen during the last few years of the Prophet"s (S.A.W.) Life.
After the prophet’s (PBUH) migration to Medina from Mecca, Islam spread rapidly in the Arabian Peninsula as a result of which Imam Ali (A.S.) was often sent by the Prophet (PBUH) to propagate Islam in different regions. However, what is of great importance is the mission that was not given to any other companion. Towards the end of his life, the Prophet of Allah (PBUH), asked Imam Ali (A.S.) to go to Yemen which was a rather civilized society in those days, to discharge the duties of a judge (qazi). It has been narrated that Imam Ali (A.S.) told the Prophet (S.A.W.): "I am young and do not know about judgment." The Prophet of Allah (S.A.W.) put his hand on the young Ali’s (A.S.) chest and prayed: "O Allah! Guide his heart and make him articulate in judgment." Here Belazari has quoted Imam Ali (A.S.) as saying: "I swear by Allah that I have never been in doubt while passing a judgment between the disputing parties."
After the prophet’s (PBUH) demise, the caliphs and particularly the second caliph frequently asked for Ali"s (A.S.) opinion on various issues and in their judgments.
g) Ghadir-e-Khom
Both the Sunni and Shi"a sources have narrated a number of incidents that highlight the status and position of Imam Ali (A.S.). However, undoubtedly one of the most important incidents is the `Ghadir-e-Khom". On his return from Hajjatul-Vida at a location famous as `Ghadir-e-Khom, the Prophet (PBUH) delivered a very important sermon and while holding and lifting the hand of Imam Ali (A.S.), clearly asked the people gathered there:
"O people! Is it not true that my `Vilayat" over you (believers) is of more importance than your `Vilayat" over yourselves?" To this question, the people answered in the affirmative. Then the Prophet (PBUH) announced: "The one whose Mawla (Master) I am, Ali is his Master. O Allah! Love him who loves Ali, and be the enemy of the enemy of Ali...."
In that gathering at Ghadir-e-Khom, the Prophet (PBUH) also spoke regarding other important matters that stress on the importance of Imamate and Vilayat in the Islamic context. One of his important announcements was as follows:
"O people! I shall soon be departing from your midst. And you will meet me at the Pond of `Kawthar". Then I will ask you about two precious things (Thaqalayn). So be careful as to how you treat these two, after my demise."
Then the people inquired from the Prophet (PBUH) regarding the "two precious things" which he had referred to.
The Prophet (PBUH) explained: "One of them is the Qur’an- one end of which is in Allah’s Hand and the other is in yours. So stick on tightly to it, so that you protect yourself from being misled. And the second one is my Pure Household."
At the end of the prophet’s (PBUH) sermon, many of the people came forward to congratulate Ali (A.S.) and to extend their hands in allegiance to him. While yet others, were confounded with doubt and ambiguity. However, as for reliable Islamic sources, this incident has strong recorded evidence and it has been narrated through many chains of transmission of both Shi"a and Sunni schools of thought.
the 13th of the month of Rajab, twenty-three years before the migration of the Prophet Mohammad (pbuh) a child was born in the family of Abu Talib, the light of whom kindled the whole World. Kunaab Mecci narrates about his birth: "We and Abbas (Ibne Abdul Mutalib) were sitting together when suddenly we saw Fatima bint-e-Asad moving towards the Kaba in the condition having delivery pain and saying "Oh God I have faith in you and the Prophet (i.e., Abraham) who by your command laid the foundation of this house. O God! I swear you by the same Prophet Mohammad (pbuh) and swear you by the child in my womb make this birth comfortable and easy for me."
This was the time when all of us saw with our own eyes that the wall of Kaba broke apart and Fatima bint-e-Asad entered into the Kaba. Then the wall again united.
We ran terrified and trembling to our houses to send our women into the Kaba for the help and assistance of Fatima bint-e-Asad. We did our best but the door did not open. This event surprised all the people of Meccah.
The women of Macca were anxiously counting moments to meet Fatima bint-e-Asad till the time she came out of the Kaba along with a beautiful baby, saying, "God has chosen me from among the ladies of Macca and He made me His guest in His house and gave me meals and fruits of the heaven to eat.
imam ali
The ladies who were surrounding her in the form of a circle and escorting her to her home asked her, "What name have you given to this child?"Fatima bint-e-Asad said: "When I was in the Kaba, I heard a hidden voice call," Name this child "ALI".
Yes! We are talking about Imam Ali ibn Abu Talib (AS) the pious man whose childhood and infancy period lasted in such a pure and chaste way that he himself stated in Nahjul Balagha, "The Prophet Mohammad (pbuh) used to pick me in his lap and embrace me and chew the food and put it into my mouth."
THE RELIGION OF ISLAM
The first thing that one should know and clearly understand about Islam is what the word "Islam" itself means. The religion of Islam is not named after a person as in the case of Christianity which was named after Jesus Christ, Buddhism after Gotama Buddha, Confucianism after Confucius, and Marxism after Karl Marx. Nor was it named after a tribe like Judaism after the tribe of Judah and Hinduism after the Hindus. Islam is the true religion of "Allah" and as such, its name represents the central principle of Allah's "God's" religion; the total submission to the will of Allah "God". The Arabic word "Islam" means the submission or surrender of one's will to the only true god worthy of worship "Allah" and anyone who does so is termed a "Muslim", The word also implies "peace" which is the natural consequence of total submission to the will of Allah. Hence, it was not a new religion brought by Prophet Muhammad (PBUH) I in Arabia in the seventh century, but only the true religion of Allah re-expressed in its final form.
Islam is the religion which was given to Adam, the first man and the first prophet of Allah, and it was the religion of all the prophets sent by Allah to mankind. The name of God's religion lslam was not decided upon by later generations of man. It was chosen by Allah Himself and clearly mentioned in His final revelation to man. In the final book of divine revelation, the Qur'aan, Allah states the following:
"This day have I perfected your religion for you, completed My favour upon you, and have chosen for you Islam as your religion". (Soorah Al-Maa'idah 5:3)
"If anyone desires a religion other than Islam (submission to Allah (God) never will It be accepted of Him" (Soorah Aal'imraan 3:85)
"Abraham was not a Jew nor Christian; but an upright Muslim." (Soorah Aal'imraan 3:67)
Hi Mohammad:
I have every right to talk about my religion Islam.I am talking about the right Islam here.The path of Ahl As-Sunnah Wal-Jama'ah and Brotherhood Among Muslims.What is wrong with that???!!!!! This is Islam.
Hi Fahad!!!
Sorry you don't have propaganda about your religion!!!
please you must speak about Islam and you can speak about Quran and problems Muslim!!!
Thanks
All that we have mentioned about Allah's attributes, whether briefly or in detail and affirmatively or negatively, is based on the book of our Lord (the Qur'an) and the traditions of our Prophet. It also agrees with the practice of the previous generations of Muslims and the rightly guided scholars who came after them.
We believe it is obligatory to take the texts of the Qur'an and the prophetic traditions conceding Allah's attributes at their face value and to interpret them in a way that is suitable to Almighty Allah. We reject the practice of those who twist the meanings of these texts and understand them in a way that was not intended by Allah and His messenger.
We also reject the practice of those who make them devoid of their meanings as conveyed by Allah and His Messenger. Finally, we reject the approach of those who exaggerate, who gave them a physical interpretation that makes Allah similar to some of His creatures.
Free from Contradictions:
We know for sure that what is revealed in Allah's book and in the traditions of His Messenger is the truth. It does not contain any contradiction: "Do they not ponder over the Qur'an? If it had been from other than Allah, surely they would have found in it a lot of differences" (4: 82).
Contradictions in statements falsify them. It is impossible for there to be a contradiction in any statement revealed by Allah and said by His Messenger, peace be upon him. Whoever claims that there are contradictions in the Qur'an, the prophetic traditions, or between the two must have wicked intentions and a misguided heart. He should repent and quit his sin. If someone imagines that there are some contradictions in the Qur'an, the sayings of the Prophet, or between these two, this must be a result of his little knowledge, inadequate understanding, or lack of deep thinking. Therefore, he should seek knowledge and do his best to reflect upon matters until the truth is clear to him. If, after all of these efforts, the truth is not clear to him, he should leave the whole matter to the One who knows it and should quit his imagination. He should say, as do those who are firmly rooted in knowledge: "We believe in it, all is from our Lord" (3:7). He must know that there are neither contradictions nor differences in the Qur'an, the Sunnah, or between the two.
Our creed is to believe in Allah, His Angels, His Books, His Messengers, the Day of Judgment, and Fate whether good or bad.
Belief in Allah's Lordship, Oneness, and Attributes:
We believe in Allah's divinity; that is he is the Lord, the Creator, the Sovereign, and the Manager of all affairs.
We believe in Allah's godship; that is, He is the true God and every other so-called deity is false.
We believe in His names and attributes, that is He has the most magnificent names and the sublime perfect attributes.
We believe in His oneness in all of this, that is, He has no associate in His divinity, His God ship, His names, or His attributes. Allah says in the Qur'an: "He is the Lord of the heavens and the Earth and all that is in between them, so worship Him and be patient in His worship; do you know any equal to Him?" (19:65).
We believe that He is "Allah there is no God but He, the Living, the Everlasting. Slumber does not seize Him, neither sleep; to Him belongs all that is in the heavens and the Earth. Who is there that shall intercede with Him except by His permission? He knows what is before them and what is behind them, and they do not encompass anything of His knowledge except what He wills. His throne extends over the heavens and the Earth, the preservation of them does not burden Him; He is the High, the Great" (2:255).
We believe that "He is Allah, there is no god but He, the Knower of the Unseen and the Visible. He is the Most Gracious, Most Merciful. He is Allah, there is no God but He, the King, the Holy One, the Source of Peace, the Keeper of Faith, the Guardian, the Almighty, the Subduer, the Sublime. Glory be to Allah above what they associate with Him. He is Allah, the Creator, the Maker, the Shaper. His are the most beautiful Names. All that is in the heavens and the Earth glorifies Him. He is the Almighty, the Wise" (59:22-4). € We believe that to Him belongs the Kingdom of the Heavens and the Earth: "He creates what He pleases. He gives, to whom He wills, females, and He gives, to whom He wills, males, or He couples them, males and females; and He makes whom He wills barren. Surely, He is the Knowing, the Powerful" (42:49-50).
We believe that "there is nothing whatever like unto Him, He is the All-hearing, the All-seeing. To Him belongs the keys of the Heavens and the Earth. He enlarges and restricts provisions to whom He wills. Surely He has knowledge of everything" (42:11-12).
We believe that "there is no creature that moves on the Earth but its provision depends on Allah. He knows its dwelling and its resting place. All is recorded in a clear book" (11:6).
We believe that "with Him are the keys of the unseen; none knows them but He. He knows what is in land and sea; not a leaf falls, but He knows it. Not a grain in the deep darkness of the Earth, not a thing green or dry but it is in a clear Book" (6 :5 9 ).
We believe that "Allah alone has the knowledge of the Hour, sends down rain, and knows what is in the wombs. No soul knows what it shall earn tomorrow, and no soul knows in what land it shall die. Surely, Allah is All-knowing, All-aware" (31:34).
We believe that Allah speaks whatever He pleases whenever He pleases: "And Allah spoke to Moses directly" (4:164); "And when Moses came at Our appointed place, and his Lord spoke to him" (7:143 ); "We called to him from the right side of the Mount (Sinai), and We brought him near in communion" (19:52).
We believe that "if the ocean became ink for the words of my Lord, the ocean would be finished before the words of my Lord came to an end" (18:109); "And if all the trees that are in the earth were pens, and the ocean (were ink), with seven oceans swelling it therefore, the words of Allah would not be exhausted. Surely, Allah is Mighty, Wise" (31 :27).
We believe that Allah's words are the most truthful in conveying information, the most just in ruling, and the fairest in conversation. He said: "The word of your Lord has been fulfilled in truth and justice" (6:115); "And who is more truthful in his word than Allah?" (4:87).
We believe that the Qur'an is Allah's word. He literally spoke it to Gabriel, who conveyed it to the Prophet, peace be upon him: "Say (O Muhammad) 'the Holy Spirit has brought it down from your Lord in truth"' (16:102); "Truly it is the revelation of the Lord of the world brought down upon your heart by the Faithful Spirit so that you may be one of the warners, in a clear Arabic tongue" (26:192-95).
We believe that Allah is well above His creatures in His Person and His Attributes, because He says: "He is the High, the Great" (2:22); "He is Supreme over His servants, and He is the Wise, the All-aware" (6:18 ).
We believe that He "created the Heavens and the Earth in six days, then He settled Himself on the throne; He manages everything" (10:3). His "settling on the throne" means that He is sitting in person on His throne in a way that is becoming to His majesty and greatness. Nobody except He knows exactly how He is sitting.
We believe that He is with His creatures while He is still on His throne. He knows their conditions, hears their sayings, sees their deeds, and manages their affairs. He provides for the poor and the broken.
He gives sovereignty to whom He pleases and takes away sovereignty from whom He pleases; He exalts whom He wills and He abases whom He wills. In His hand is all good and He is powerful over everything. Whoever possesses these qualities is literally with His creatures even if He is literally above them on His throne. "There is nothing whatsoever like unto Him; He is the All-hearing, the All-seeing" (42: 11).
We do not say, as do the Incarnationists among the Jahamites and others, that Allah is living with His creatures on Earth. We consider whoever says this a non-believer or one who has strayed, for he attributed to Allah that which does not become Him of defects.
We believe in what His Messenger told us, that He descends to the near sky before the last third of every night and says: "Who prays to Me and I will answer his prayers? Who asks Me and I will give him? Who asks My forgiveness and I will forgive him?" (Bukhari and Muslim).
We believe that He will come on the Day of Judgment to judge among His people because He said: "No indeed! When the Earth is crushed to powder, and your Lord comes down with the angels in rows after rows, and Hell is brought out that day. On that day man will remember, but what will remembrance avail him?" (89:21-23).
We believe that he is the Doer of what He wills.
Allah's Will: Universal and Legal:
We believe that His will is of two kinds: a) Universal will, through which His intention is carried out. It is not necessary that what is carried out is liked by Him. This type of will means permission, as Allah said: "Had Allah willed, they would not have fought one against the other, but Allah does whatever He desires," (2:253) and "If Allah desires to lead you astray, He is your Lord" (11:34), and b) Legal will, which does not necessarily entail the execution of His desire. His will, in this case, cannot be but what He likes, as He said: "Allah wants to forgive you" (4:27).
We believe that His universal and legal wills are part of His wisdom. Every thing He performs in the universe or requires legally from His creatures is for a good reason and according to His wisdom, whether we grasp it or not: "Is not Allah the best of Judges?" (95:8); "And who is better than Allah in judgment for a people who have firm faith" (5:50).
We believe that Allah loves His select servants and that they love Him: "Say if you love Allah, follow me and Allah will love you" (3:31); "Allah will bring a people whom He will love and who will love Him" (5:54); "Allah loves the steadfast" (3:146); "And act justly, surely, Allah loves the just" (49:9); and "Do good; Allah loves those who do good" (5:93).
We believe that Allah likes what He prescribed of good deeds and sayings and He dislikes what He prohibited of bad deeds and sayings: "If you disbelieve, surely Allah does not need you, yet He does not like disbelief for His servants; if you are thankful, this pleases Him"(39:7); and "But Allah disliked their marching forth. So He kept them back, and it was said to them: 'Stay with the weaklings"(9: 46).
We believe that Allah is pleased with those who believe in Him and do good deeds: "Allah is well pleased with them and they are well pleased with Him. That is for him who fears his Lord" (98:8).
We believe that Allah is angry with those who deserve His anger among the non-believers and others: "And those who think evil thoughts of Allah, against them shall be the evil turn of fortune. Allah is angry with them" (48:6); " But whoever opens his heart to disbelief, on them is Allah's wrath and they shall have a severe punishment" (16:106).
More of Allah's Attributes: We believe that Allah has a glorious and dignified face: "There will remain the face of your Lord, majestic and splendid" (55:27).
We believe that Allah has two generous hands: "No, both His hands are wide open; He spends how He pleases" (5:64); "They do not esteem Allah with the esteem that is due to Him. The whole Earth will be His handful on the Day of Resurrection, and the Heavens will be rolled up in His right hand. Glory be to Him and exalted is He above that which they associate with Him" (39:67).
We believe that Allah possesses two real eyes, because He said: "And build the ark under Our eyes as We reveal" (11:37). The Prophet, peace be upon him, said: "His veil is light. Had He removed it, the sublimity of His countenance would have burnt all that His sight reached" (Muslim and Ibn Majah). The Sunnites unanimously have agreed that He has two eyes. This is supported by the Prophet's saying about the Dajjal (the anti-Christ) that "he is one-eyed and your Lord is not one-eyed" (Bukhari and Muslim).
We believe that "vision cannot perceive Him, but He perceives all vision. He is the Incomprehensible, the All-aware" (6:103).
We believe that the believers will see their Lord on the Day of Resurrection: "Upon that day some faces shall be radiant, gazing upon their Lord" (75:22-3).
We believe that Allah has no equal because His Attributes are perfect: "There is nothing whatsoever like unto Him. He is the All-hearing, the All-seeing" (42:11). € We believe that "no slumber or sleep seizes Him" (2:255), because His life is perfect and eternal.
We believe that He does not do injustice to anybody, because His fairness is perfect.
We believe that He is not unaware of his servants' deeds, because He has perfect supervision and comprehensive knowledge.
We believe that He is capable of doing anything in the Heavens or in the Earth, because of His perfect knowledge and power: "Indeed His command, when He desires a thing, is only to say to it 'Be' and it is" (36: 82).
We believe that He is free from weariness and weakness, because of His infinite power: "Surely, We created the Heavens and the Earth and all that is between them in six days, and no weariness touched Us" (50: 38).
Describing Allah by His Revelation:
We believe in all that He assigned to Himself or what His Messenger described Him with, of names and attributes. However, we reject two concepts: 1) To say or believe that Allah's attributes are similar to those of his creatures; and 2) To say or believe that Allah's attributes are like such and such.
We negate all what He negated about Himself or what His Messenger negated about Him. We believe that negation implies the affirmation of its perfect opposite. We do not discuss what He or His Messenger did not mention about Him.
We believe that following this approach is a must, because what Allah affirmed or negated concerning Himself is a statement He made about Himself. He knows Himself best. His words are most just and trustful, and people cannot know everything about Him. What Allah's Messenger affirmed or negated about Him is a statement that he made about Allah. Besides knowing Allah better than anyone, he is the most truthful, sincere, and eloquent among people. Thus, in what Allah said and what His Prophet said concerning His names and attributes is the truth, knowledge, and clarification. Therefore, we have no excuse to reject or even hesitate in accepting it.
The Path of Ahl As-Sunnah Wal-Jama'ah and Brotherhood Among Muslims
[Excerpt from the book 'Aqeedatu Waasitiyah' (Creed of the Middle Path) by Ibn Taymiyyah]
The path of the people of the Sunnah and the Jama'ah is following the Prophet's Tradition both inwardly and outwardly, and following the foot- steps of the early Muslims, both the Muhajirun (Emigrants) and the Ansar (Helpers), and following the Prophet's recommendation: "Hold on to my Sunnah and the Sunnah of the Rightly Guided Caliphs after me. Hold on to it firmly. And beware of heretical innovations (Bid'ah) because each heretical innovation (Bid'ah) is a falsehood and each false- hood is a deviation from the right path." (Reported by Ahmad Ibn Hanbal Abu Dawud, at-Tirmidhi who said it is a good and sound hadith, and Ibn Majah)
The people of the Sunnah know that the most truthful words are Allah's Words over the words of all people, and they put the guidance of Muhammad (peace be upon him) ahead of the guidance of all people. Because of all this they are called the People of the Book and the Sunnah. They are called the People of the Community because community means unity and its opposite is disunity.
The term Jama'ah became a name for the unified people themselves and al-Ijma' (consensus) is the third pillar on which people depend for 'ilm (knowledge) and din (faith).
By these three pillars (Qur'an, Sunnah, and Ijma') is measured all that people follow of inward or outward words and acts which have any relation to din (faith) and to the controlled ijma' of the righteous ancestors since after them the disagreement increased, and the 'Ummah dispersed.
Brotherhood Among Muslims
By these fundamentals, then, they bid good deeds and forbid objectionable deeds in accordance with what the Shari'ah ordains. And they believe in practicing Hajj (pilgrimage) and Jihad (struggle for the cause of Allah), in attending Friday communal prayers and the holidays with the leaders, be they pious or wicked, and in observing the community prayers. They believe in advising the 'Ummah, and they indoctrinate themselves with the Prophet's saying: "A believer is for a believer just as all the parts of an edifice support each other." (Reported by al-Bukhari and Muslim)
The Prophet (peace be upon him) intermixed his fingers while saying this.
And [they indoctrinate themselves with] the saying of [the Prophet] (peace be upon him): "The example of the believers in their affection and compassion and benevolence is like the body; If one part of it becomes ill the whole body comes to its aid with fever and sleeplessness." (Reported by al-Bukhari and Muslim)
[Ahl as-Sunnah] bid people persevere when calamity strikes, and are thankful in the time of life's ease, and are accepting in the fulfillment of Allah's Irreversible Decree. They call on people to practice noble manners and good deeds, and to indoctrinate themselves with the Prophet's saying: "A perfect faith belongs to a believer with good manners." (Reported by Ibn Hanbal and at-Tirmidhi who said it is good and sound hadith)
[Ahl as-Sunnah] urge people to mend the relations with those who have broken with them, to give to those who have deprived them, and to forgive those who have done injustice to them. They order people to keep filial piety, to be good to other relatives, to be good neighbors, to treat orphans, wayfarers and the poor kindly and to be gentle and humane to the slave. They forbid bragging, arrogance and transgression. They prevent people from feeling superior over others, rightly or wrongly. And they bid people use high manners and prohibit them from pursuing trifles. All that they say or do of the above, or of other than it, in all of it they follow the Book (The Qur'an) and the Sunnah. Their "path" is the religion of Islam, for which Allah sent Muhammad (peace be upon him).
But for all this, the Prophet (peace be upon him) foretold: "That his 'Ummah will split into seventy-three factions, all of them in Hell except one: The Jama'ah (the Community)." (Reported by Ahmad Ibn Hanbal)
And (the Prophet) (peace be upon him) said in another hadith: "They are those who will follow what I am and what my companions are today." (at-Tirmidhi)
Those referred to in this saying, those who hold firmly to pure, unadulterated Islam, became the people of the Sunnah and the Jama'ah. Amongst them are the Siddiqs, the martyrs, the righteous, included in them are the cairns of guidance, the lamps for darkness, the masters of memorable merits, the ever-remembered virtues; Among them are the Abdal 1 the Imams about whose judgment and understanding all Muslims agree. These are the victorious ones about whom the Prophet (peace be upon him) said: "A group of my 'Ummah will continue to follow the truth prominently. Whoever betrays them or opposes them can never harm them to the Day of Judgment." (al-Bukhari and Muslim)
Thus, we ask Allah ,The Great "to make us part of them, and not to let our hearts swerve after He has guided us and to bestow on us Mercy from Him. Indeed, He is, The Generous. Allah knows best."
May Allah's many blessings and greetings be upon Muhammad, his family, and his companions.
Footnotes
1. Al-Abdal certain righteous persons, of whom the world is never destitute; when one dies, Allah substituting another in his place. Certain persons by means of whom Allah rules the earth; consisting of seventy men, according to their assertion, of whom the earth is never destitute; forty of whom are in Syria, and thirty in the other countries; none of them dying without another's supplying his place, from the rest of mankind; and therefore they are named Abdal.
Hi SMSM! Ramadan is quite good. I'm sorry for the late answer. Ramadan has ever been my best month. Elhamdulillah. I'm sure it's the same for you. Isn't it?
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Imam ali(as)
The history of mankind has witnessed many leaders over the ages. Many of these leaders achieved leadership through might or inheritance and some were chosen as leaders because of certain outstanding qualities that they possessed. Among the latter group there have also emerged some leaders whose works and contribution to humanity cannot be limited to any particular time or place; and their life-styles, their works and the sayings of such heroes continue to inspire and motivate people, generation after generation.
Amir al-Muminin, Ali ibn Abu Talib is a unique leader who stands out among all other leaders. Besides Shi"as who believe in his Imamate and Vilayat, many non-Muslims have praised his personality and unique qualities and made attempts to highlight certain aspects of the personality of this everlasting leader of ages and have written hundreds of books and research papers about him.
Imam Ali (A.S.) was brought up by the Messenger of Allah (PBUH) and under his guardianship and was elevated to such a stage that it would be no exaggeration to say that he is Islam’s gift to the world of humanity.
Imam Ali’s (A.S.) life was not the repetition of other people"s lives, rather his life shed light on certain aspects of human life which had so far been undiscovered. He was born in Allah"s House (Ka"ba) and was martyred in Allah"s house (mosque) and his main principle throughout his life was winning Allah"s Satisfaction. Hence, one would not be wrong to say that any research on Imam Ali"s (A.S.) life and personality would highlight an aspect of his life that could be taken up as a role model for the people who seek truth; Muslim or otherwise.
imam ali(as)
Imam Ali (A.S.) from Birth to the Dawn of Islam:
Ali (A.S.) was the son of Abu Talib ibn-e Mutallib and Fatima bint Asad ibn-e Hashim. He was born on 13th Rajab, 30 years after Amal-Fil. His life began in the Holy Kaba, 1 which became the Qiblah of Muslims and ended in the Mosque of Kufa (Iraq).
It was Allah"s Will that from the early days of his life, the Prophet of Allah be brought up on his lap. Mecca and Quraysh were struck by famine. Muhammad (SAW) met his other paternal uncle Abbas who was a wealthy man and made a suggestion to him to support Abu Talib (S.A.) by taking up the guardianship of some of his children. Abbas welcomed the suggestion and they met Abu Talib (S.A.) and informed him of their intention. Abu Talib (S.A.) said: "Leave Aqil for me..." Muhammad (PBUH) chose Ali (A.S.), and Abbas took Ja’far. Later on, the Messenger of Allah (PBUH) is known to have said: "I chose the one Allah had chosen for me."
Some writers are of the opinion that by accepting Imam Ali’s (A.S.) guardianship, the Prophet (PBUH) meant to compensate for the favors he had received from Abu Talib and Fatima (Ali"s parents), who looked after him like their own children during his childhood. However, from what the Prophet (PBUH) had said and from Ali’s (A.S.) behavior - it is quite clear that it was Allah"s Will that Ali (A.S.) should grow up with the Prophet (PBUH) and under his guardianship.
The young Ali’s (A.S.) personality was being shaped by Muhammad (PBUH), when the latter declared his prophethood. According to most historians, Ali (A.S.) was the first among the men to embrace Islam. Ali (A.S.) was the only disciple of the Prophet (PBUH) who had never bowed before or worshipped idols.
He had no other ideal but to seek Allah and His prophet’s (PBUH) satisfaction, and his sincerity, steadfastness, sacrifice, and bravery in supporting `Tawhid" were some of his outstanding qualities no one can ever deny.
From the Dawn of Islam to the prophet’s (PBUH) Demise:
The Dawn of Islam in Arabia, which was stricken with ignorance (Jahiliyah) and superstitions, not only changed the course of history in that land but also influenced other nations and peoples of the world. Savage customs that were considered as values in those times - communal rivalries, burying baby-girls alive, etc., were rendered as disgraceful and inhuman by the new religion of Islam. This change in the social and individual beliefs and customs was the fruit of the years of struggle and endeavor by the Prophet (PBUH) and his close and sincere companions among which Ali (A.S.) played the greatest role. His contribution to the spread of Islam was exemplary and he was the greatest gift of Islam and its Prophet (PBUH) to humanity. A voluminous book is required to write about Imam Ali’s (A.S.) contribution towards the establishment of Islam but in this discussion, we shall confine ourselves to reviewing only a few of them.
imam ali(as)
1. Important Incidents that took place in Mecca:
a) Yom al-Anzar
After the verse "... and warn your nearest relations ...," was revealed, the Prophet (PBUH) was commissioned by Allah to make public, the invitation to accept Islam. Thus, he asked Ali (A.S.) to prepare a meal and invited his close relatives over. After the meal, he publicly announced his Prophethood and asked: "Which one of you will support me in my mission to be my brother, successor and caliph?" Only Ali (A.S.) stood up to swear allegiance, and the Prophet (PBUH) introduced him as his successor and caliph.
b) Laylatul-Mabit
Despite all the efforts by Quraysh to prevent Islam from spreading, the people of "Yathreb" embraced Islam and swore allegiance to protect it with their swords. This news outraged the Quraysh who in an emergency meeting decided to assassinate the Prophet (S.A.W.) collectively. On uncovering this devious plot, the Prophet (PBUH) requested Ali (A.S.) to wear his mantle and to sleep in his place 7, in order to foil the evil plans of the enemies of Islam and to facilitate his `Hejira" (Migration) from Mecca to Medina. It was after this incident that reflected the deep devotion, courage and commitment of Imam Ali (A.S.) towards the Messenger of Allah (PBUH) and his divine mission, that Jibrail (A.S.) conveyed the news:
"O" son of Abu Talib, there is none like you; Allah boasts to the angels of the seven heavens about you!"
2- Important Events in Medina:
The prophet’s (PBUH) migration to Medina is a turning point in the history of Islam after which it went through a lot of ups and downs. Ali (A.S.) had an outstanding role in the events that followed the prophet’s (PBUH) migration, a few of which are mentioned hereunder:
a) Ali’s (A.S.) Marriage with Fatima (S.A.)
After prophet’s(PBUH) migration, Imam Ali (A.S.) was given the responsibility of bringing Hazrat Fatima (S.A.), the beloved and devoted daughter of the Prophet (S.A.W.), to Medina. A few months later Ali (A.S.) married Fatima (S.A.). Ya`qubi, the Muslim historian writes:
"A group of `Muhajers" (those who had migrated from Mecca to Medina) had proposed for Fatima’s (S.A.) hand in marriage. On hearing about her marriage with Ali (A.S.), some of them raised objections. In reply to their objections, the Prophet of Allah (PBUH) said: “I did not marry Fatima to Ali, rather it was Allah Who married her to Ali.” 9 Interestingly, the prophet’s (PBUH) lineage has been through Fatima (S.A.) and Ali (A.S.).
imam ali(as)
b) Brotherhood with the Prophet (PBUH)
To bring the Muhajers and Ansars closer to each other, the Prophet (PBUH) decreed that the Muhajers and Ansars should make brotherhood pacts among themselves; in pairs. However, he chose Imam Ali (A.S.) as his brother and said to him: "You are my brother, successor and inheritor and I inherit from you."
c) The prophet’s (PBUH) Description of the Manner of Ali"s Martyrdom
During the Battle of Zat ol-Ashira, that took place in the second year of Hejira, the Prophet (PBUH) sent Ali (A.S.) and Ammar on a mission. After some time the Prophet (PBUH) joined them and found them asleep. After waking them up, he said: "Should I inform you about the two most wretched men of all people?" On receiving their positive response, he then added: `The man who slew Saleh"s camel and the man who will hit you (Ali) on the head and will make your blood flow to your beard."
d) Ali"s Unique Bravery in the Battles
Except for the Battle of Tabuk in which Ali (A.S.) remained in Medina on the prophet’s (PBUH) order, he had participated actively in all the battles and played a decisive role in all of them. Although it is not possible to discuss Ali"s (A.S.) role in all these battles, we shall attempt to highlight a few of them.
i) Ali"s role in the battle of Badr cannot be comparable to any of the other companions. As written by some historians, he killed 32 enemy soldiers single-handedly.
Interestingly, 33 years later when Ali (A.S.) was forced to accept the caliphate, a group of Quraysh like Sa`id ibn-e Aas and Walid ibn-e Aqrabeh, who later on participated in the battles of Jamal and Siffin against Imam Ali (A.S.), were hesitant to swear allegiance because he had killed their fathers in the Battle of Badr.
ii) Imam Ali (A.S.) was the only companion of the Prophet of Allah (PBUH) who never fled from the battlefield. History has recorded that many of the close companions of the Prophet (S.A.W.) fled during the battles of Uhud, Kheybar and Hunayn.
e) Imam Ali (A.S.) was appointed to communicate `Surat al-Bara"at"
After the revelation of `Surat al-Bara"at", the Prophet (PBUH) appointed one of his companions to communicate the messages to the unbelievers. However, before this companion reached Mecca, the Prophet (PBUH) sent Imam Ali (A.S.) to take the newly-revealed verse from him and to personally communicate it to the unbelievers. On their return to Medina this companion asked the Prophet (PBUH) for the reason of this change of decree, to which the Prophet (PBUH) replied: "It was Allah"s will that it should be communicated by a member of my Household."
imam ali(as)
f) Ali was a Judge in Yemen during the last few years of the Prophet"s (S.A.W.) Life.
After the prophet’s (PBUH) migration to Medina from Mecca, Islam spread rapidly in the Arabian Peninsula as a result of which Imam Ali (A.S.) was often sent by the Prophet (PBUH) to propagate Islam in different regions. However, what is of great importance is the mission that was not given to any other companion. Towards the end of his life, the Prophet of Allah (PBUH), asked Imam Ali (A.S.) to go to Yemen which was a rather civilized society in those days, to discharge the duties of a judge (qazi). It has been narrated that Imam Ali (A.S.) told the Prophet (S.A.W.): "I am young and do not know about judgment." The Prophet of Allah (S.A.W.) put his hand on the young Ali’s (A.S.) chest and prayed: "O Allah! Guide his heart and make him articulate in judgment." Here Belazari has quoted Imam Ali (A.S.) as saying: "I swear by Allah that I have never been in doubt while passing a judgment between the disputing parties."
After the prophet’s (PBUH) demise, the caliphs and particularly the second caliph frequently asked for Ali"s (A.S.) opinion on various issues and in their judgments.
g) Ghadir-e-Khom
Both the Sunni and Shi"a sources have narrated a number of incidents that highlight the status and position of Imam Ali (A.S.). However, undoubtedly one of the most important incidents is the `Ghadir-e-Khom". On his return from Hajjatul-Vida at a location famous as `Ghadir-e-Khom, the Prophet (PBUH) delivered a very important sermon and while holding and lifting the hand of Imam Ali (A.S.), clearly asked the people gathered there:
"O people! Is it not true that my `Vilayat" over you (believers) is of more importance than your `Vilayat" over yourselves?" To this question, the people answered in the affirmative. Then the Prophet (PBUH) announced: "The one whose Mawla (Master) I am, Ali is his Master. O Allah! Love him who loves Ali, and be the enemy of the enemy of Ali...."
In that gathering at Ghadir-e-Khom, the Prophet (PBUH) also spoke regarding other important matters that stress on the importance of Imamate and Vilayat in the Islamic context. One of his important announcements was as follows:
"O people! I shall soon be departing from your midst. And you will meet me at the Pond of `Kawthar". Then I will ask you about two precious things (Thaqalayn). So be careful as to how you treat these two, after my demise."
Then the people inquired from the Prophet (PBUH) regarding the "two precious things" which he had referred to.
The Prophet (PBUH) explained: "One of them is the Qur’an- one end of which is in Allah’s Hand and the other is in yours. So stick on tightly to it, so that you protect yourself from being misled. And the second one is my Pure Household."
At the end of the prophet’s (PBUH) sermon, many of the people came forward to congratulate Ali (A.S.) and to extend their hands in allegiance to him. While yet others, were confounded with doubt and ambiguity. However, as for reliable Islamic sources, this incident has strong recorded evidence and it has been narrated through many chains of transmission of both Shi"a and Sunni schools of thought.
The first Imam
Imam Ali[PBUH]
the 13th of the month of Rajab, twenty-three years before the migration of the Prophet Mohammad (pbuh) a child was born in the family of Abu Talib, the light of whom kindled the whole World. Kunaab Mecci narrates about his birth: "We and Abbas (Ibne Abdul Mutalib) were sitting together when suddenly we saw Fatima bint-e-Asad moving towards the Kaba in the condition having delivery pain and saying "Oh God I have faith in you and the Prophet (i.e., Abraham) who by your command laid the foundation of this house. O God! I swear you by the same Prophet Mohammad (pbuh) and swear you by the child in my womb make this birth comfortable and easy for me."
This was the time when all of us saw with our own eyes that the wall of Kaba broke apart and Fatima bint-e-Asad entered into the Kaba. Then the wall again united.
We ran terrified and trembling to our houses to send our women into the Kaba for the help and assistance of Fatima bint-e-Asad. We did our best but the door did not open. This event surprised all the people of Meccah.
The women of Macca were anxiously counting moments to meet Fatima bint-e-Asad till the time she came out of the Kaba along with a beautiful baby, saying, "God has chosen me from among the ladies of Macca and He made me His guest in His house and gave me meals and fruits of the heaven to eat.
imam ali
The ladies who were surrounding her in the form of a circle and escorting her to her home asked her, "What name have you given to this child?"Fatima bint-e-Asad said: "When I was in the Kaba, I heard a hidden voice call," Name this child "ALI".
Yes! We are talking about Imam Ali ibn Abu Talib (AS) the pious man whose childhood and infancy period lasted in such a pure and chaste way that he himself stated in Nahjul Balagha, "The Prophet Mohammad (pbuh) used to pick me in his lap and embrace me and chew the food and put it into my mouth."
The first thing that one should know and clearly understand about Islam is what the word "Islam" itself means. The religion of Islam is not named after a person as in the case of Christianity which was named after Jesus Christ, Buddhism after Gotama Buddha, Confucianism after Confucius, and Marxism after Karl Marx. Nor was it named after a tribe like Judaism after the tribe of Judah and Hinduism after the Hindus. Islam is the true religion of "Allah" and as such, its name represents the central principle of Allah's "God's" religion; the total submission to the will of Allah "God". The Arabic word "Islam" means the submission or surrender of one's will to the only true god worthy of worship "Allah" and anyone who does so is termed a "Muslim", The word also implies "peace" which is the natural consequence of total submission to the will of Allah. Hence, it was not a new religion brought by Prophet Muhammad (PBUH) I in Arabia in the seventh century, but only the true religion of Allah re-expressed in its final form.
Islam is the religion which was given to Adam, the first man and the first prophet of Allah, and it was the religion of all the prophets sent by Allah to mankind. The name of God's religion lslam was not decided upon by later generations of man. It was chosen by Allah Himself and clearly mentioned in His final revelation to man. In the final book of divine revelation, the Qur'aan, Allah states the following:
"This day have I perfected your religion for you, completed My favour upon you, and have chosen for you Islam as your religion". (Soorah Al-Maa'idah 5:3)
"If anyone desires a religion other than Islam (submission to Allah (God) never will It be accepted of Him" (Soorah Aal'imraan 3:85)
"Abraham was not a Jew nor Christian; but an upright Muslim." (Soorah Aal'imraan 3:67)
I have every right to talk about my religion Islam.I am talking about the right Islam here.The path of Ahl As-Sunnah Wal-Jama'ah and Brotherhood Among Muslims.What is wrong with that???!!!!! This is Islam.
Sorry you don't have propaganda about your religion!!!
please you must speak about Islam and you can speak about Quran and problems Muslim!!!
Thanks
Sources of His Attributes:
All that we have mentioned about Allah's attributes, whether briefly or in detail and affirmatively or negatively, is based on the book of our Lord (the Qur'an) and the traditions of our Prophet. It also agrees with the practice of the previous generations of Muslims and the rightly guided scholars who came after them.
We believe it is obligatory to take the texts of the Qur'an and the prophetic traditions conceding Allah's attributes at their face value and to interpret them in a way that is suitable to Almighty Allah. We reject the practice of those who twist the meanings of these texts and understand them in a way that was not intended by Allah and His messenger.
We also reject the practice of those who make them devoid of their meanings as conveyed by Allah and His Messenger. Finally, we reject the approach of those who exaggerate, who gave them a physical interpretation that makes Allah similar to some of His creatures.
Free from Contradictions:
We know for sure that what is revealed in Allah's book and in the traditions of His Messenger is the truth. It does not contain any contradiction: "Do they not ponder over the Qur'an? If it had been from other than Allah, surely they would have found in it a lot of differences" (4: 82).
Contradictions in statements falsify them. It is impossible for there to be a contradiction in any statement revealed by Allah and said by His Messenger, peace be upon him. Whoever claims that there are contradictions in the Qur'an, the prophetic traditions, or between the two must have wicked intentions and a misguided heart. He should repent and quit his sin. If someone imagines that there are some contradictions in the Qur'an, the sayings of the Prophet, or between these two, this must be a result of his little knowledge, inadequate understanding, or lack of deep thinking. Therefore, he should seek knowledge and do his best to reflect upon matters until the truth is clear to him. If, after all of these efforts, the truth is not clear to him, he should leave the whole matter to the One who knows it and should quit his imagination. He should say, as do those who are firmly rooted in knowledge: "We believe in it, all is from our Lord" (3:7). He must know that there are neither contradictions nor differences in the Qur'an, the Sunnah, or between the two.
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Belief in Allah's Lordship, Oneness, and Attributes:
We believe in Allah's divinity; that is he is the Lord, the Creator, the Sovereign, and the Manager of all affairs.
We believe in Allah's godship; that is, He is the true God and every other so-called deity is false.
We believe in His names and attributes, that is He has the most magnificent names and the sublime perfect attributes.
We believe in His oneness in all of this, that is, He has no associate in His divinity, His God ship, His names, or His attributes. Allah says in the Qur'an: "He is the Lord of the heavens and the Earth and all that is in between them, so worship Him and be patient in His worship; do you know any equal to Him?" (19:65).
We believe that He is "Allah there is no God but He, the Living, the Everlasting. Slumber does not seize Him, neither sleep; to Him belongs all that is in the heavens and the Earth. Who is there that shall intercede with Him except by His permission? He knows what is before them and what is behind them, and they do not encompass anything of His knowledge except what He wills. His throne extends over the heavens and the Earth, the preservation of them does not burden Him; He is the High, the Great" (2:255).
We believe that "He is Allah, there is no god but He, the Knower of the Unseen and the Visible. He is the Most Gracious, Most Merciful. He is Allah, there is no God but He, the King, the Holy One, the Source of Peace, the Keeper of Faith, the Guardian, the Almighty, the Subduer, the Sublime. Glory be to Allah above what they associate with Him. He is Allah, the Creator, the Maker, the Shaper. His are the most beautiful Names. All that is in the heavens and the Earth glorifies Him. He is the Almighty, the Wise" (59:22-4). € We believe that to Him belongs the Kingdom of the Heavens and the Earth: "He creates what He pleases. He gives, to whom He wills, females, and He gives, to whom He wills, males, or He couples them, males and females; and He makes whom He wills barren. Surely, He is the Knowing, the Powerful" (42:49-50).
We believe that "there is nothing whatever like unto Him, He is the All-hearing, the All-seeing. To Him belongs the keys of the Heavens and the Earth. He enlarges and restricts provisions to whom He wills. Surely He has knowledge of everything" (42:11-12).
We believe that "there is no creature that moves on the Earth but its provision depends on Allah. He knows its dwelling and its resting place. All is recorded in a clear book" (11:6).
We believe that "with Him are the keys of the unseen; none knows them but He. He knows what is in land and sea; not a leaf falls, but He knows it. Not a grain in the deep darkness of the Earth, not a thing green or dry but it is in a clear Book" (6 :5 9 ).
We believe that "Allah alone has the knowledge of the Hour, sends down rain, and knows what is in the wombs. No soul knows what it shall earn tomorrow, and no soul knows in what land it shall die. Surely, Allah is All-knowing, All-aware" (31:34).
We believe that Allah speaks whatever He pleases whenever He pleases: "And Allah spoke to Moses directly" (4:164); "And when Moses came at Our appointed place, and his Lord spoke to him" (7:143 ); "We called to him from the right side of the Mount (Sinai), and We brought him near in communion" (19:52).
We believe that "if the ocean became ink for the words of my Lord, the ocean would be finished before the words of my Lord came to an end" (18:109); "And if all the trees that are in the earth were pens, and the ocean (were ink), with seven oceans swelling it therefore, the words of Allah would not be exhausted. Surely, Allah is Mighty, Wise" (31 :27).
We believe that Allah's words are the most truthful in conveying information, the most just in ruling, and the fairest in conversation. He said: "The word of your Lord has been fulfilled in truth and justice" (6:115); "And who is more truthful in his word than Allah?" (4:87).
We believe that the Qur'an is Allah's word. He literally spoke it to Gabriel, who conveyed it to the Prophet, peace be upon him: "Say (O Muhammad) 'the Holy Spirit has brought it down from your Lord in truth"' (16:102); "Truly it is the revelation of the Lord of the world brought down upon your heart by the Faithful Spirit so that you may be one of the warners, in a clear Arabic tongue" (26:192-95).
We believe that Allah is well above His creatures in His Person and His Attributes, because He says: "He is the High, the Great" (2:22); "He is Supreme over His servants, and He is the Wise, the All-aware" (6:18 ).
We believe that He "created the Heavens and the Earth in six days, then He settled Himself on the throne; He manages everything" (10:3). His "settling on the throne" means that He is sitting in person on His throne in a way that is becoming to His majesty and greatness. Nobody except He knows exactly how He is sitting.
We believe that He is with His creatures while He is still on His throne. He knows their conditions, hears their sayings, sees their deeds, and manages their affairs. He provides for the poor and the broken.
He gives sovereignty to whom He pleases and takes away sovereignty from whom He pleases; He exalts whom He wills and He abases whom He wills. In His hand is all good and He is powerful over everything. Whoever possesses these qualities is literally with His creatures even if He is literally above them on His throne. "There is nothing whatsoever like unto Him; He is the All-hearing, the All-seeing" (42: 11).
We do not say, as do the Incarnationists among the Jahamites and others, that Allah is living with His creatures on Earth. We consider whoever says this a non-believer or one who has strayed, for he attributed to Allah that which does not become Him of defects.
We believe in what His Messenger told us, that He descends to the near sky before the last third of every night and says: "Who prays to Me and I will answer his prayers? Who asks Me and I will give him? Who asks My forgiveness and I will forgive him?" (Bukhari and Muslim).
We believe that He will come on the Day of Judgment to judge among His people because He said: "No indeed! When the Earth is crushed to powder, and your Lord comes down with the angels in rows after rows, and Hell is brought out that day. On that day man will remember, but what will remembrance avail him?" (89:21-23).
We believe that he is the Doer of what He wills.
Allah's Will: Universal and Legal:
We believe that His will is of two kinds: a) Universal will, through which His intention is carried out. It is not necessary that what is carried out is liked by Him. This type of will means permission, as Allah said: "Had Allah willed, they would not have fought one against the other, but Allah does whatever He desires," (2:253) and "If Allah desires to lead you astray, He is your Lord" (11:34), and b) Legal will, which does not necessarily entail the execution of His desire. His will, in this case, cannot be but what He likes, as He said: "Allah wants to forgive you" (4:27).
We believe that His universal and legal wills are part of His wisdom. Every thing He performs in the universe or requires legally from His creatures is for a good reason and according to His wisdom, whether we grasp it or not: "Is not Allah the best of Judges?" (95:8); "And who is better than Allah in judgment for a people who have firm faith" (5:50).
We believe that Allah loves His select servants and that they love Him: "Say if you love Allah, follow me and Allah will love you" (3:31); "Allah will bring a people whom He will love and who will love Him" (5:54); "Allah loves the steadfast" (3:146); "And act justly, surely, Allah loves the just" (49:9); and "Do good; Allah loves those who do good" (5:93).
We believe that Allah likes what He prescribed of good deeds and sayings and He dislikes what He prohibited of bad deeds and sayings: "If you disbelieve, surely Allah does not need you, yet He does not like disbelief for His servants; if you are thankful, this pleases Him"(39:7); and "But Allah disliked their marching forth. So He kept them back, and it was said to them: 'Stay with the weaklings"(9: 46).
We believe that Allah is pleased with those who believe in Him and do good deeds: "Allah is well pleased with them and they are well pleased with Him. That is for him who fears his Lord" (98:8).
We believe that Allah is angry with those who deserve His anger among the non-believers and others: "And those who think evil thoughts of Allah, against them shall be the evil turn of fortune. Allah is angry with them" (48:6); " But whoever opens his heart to disbelief, on them is Allah's wrath and they shall have a severe punishment" (16:106).
More of Allah's Attributes: We believe that Allah has a glorious and dignified face: "There will remain the face of your Lord, majestic and splendid" (55:27).
We believe that Allah has two generous hands: "No, both His hands are wide open; He spends how He pleases" (5:64); "They do not esteem Allah with the esteem that is due to Him. The whole Earth will be His handful on the Day of Resurrection, and the Heavens will be rolled up in His right hand. Glory be to Him and exalted is He above that which they associate with Him" (39:67).
We believe that Allah possesses two real eyes, because He said: "And build the ark under Our eyes as We reveal" (11:37). The Prophet, peace be upon him, said: "His veil is light. Had He removed it, the sublimity of His countenance would have burnt all that His sight reached" (Muslim and Ibn Majah). The Sunnites unanimously have agreed that He has two eyes. This is supported by the Prophet's saying about the Dajjal (the anti-Christ) that "he is one-eyed and your Lord is not one-eyed" (Bukhari and Muslim).
We believe that "vision cannot perceive Him, but He perceives all vision. He is the Incomprehensible, the All-aware" (6:103).
We believe that the believers will see their Lord on the Day of Resurrection: "Upon that day some faces shall be radiant, gazing upon their Lord" (75:22-3).
We believe that Allah has no equal because His Attributes are perfect: "There is nothing whatsoever like unto Him. He is the All-hearing, the All-seeing" (42:11). € We believe that "no slumber or sleep seizes Him" (2:255), because His life is perfect and eternal.
We believe that He does not do injustice to anybody, because His fairness is perfect.
We believe that He is not unaware of his servants' deeds, because He has perfect supervision and comprehensive knowledge.
We believe that He is capable of doing anything in the Heavens or in the Earth, because of His perfect knowledge and power: "Indeed His command, when He desires a thing, is only to say to it 'Be' and it is" (36: 82).
We believe that He is free from weariness and weakness, because of His infinite power: "Surely, We created the Heavens and the Earth and all that is between them in six days, and no weariness touched Us" (50: 38).
Describing Allah by His Revelation:
We believe in all that He assigned to Himself or what His Messenger described Him with, of names and attributes. However, we reject two concepts: 1) To say or believe that Allah's attributes are similar to those of his creatures; and 2) To say or believe that Allah's attributes are like such and such.
We negate all what He negated about Himself or what His Messenger negated about Him. We believe that negation implies the affirmation of its perfect opposite. We do not discuss what He or His Messenger did not mention about Him.
We believe that following this approach is a must, because what Allah affirmed or negated concerning Himself is a statement He made about Himself. He knows Himself best. His words are most just and trustful, and people cannot know everything about Him. What Allah's Messenger affirmed or negated about Him is a statement that he made about Allah. Besides knowing Allah better than anyone, he is the most truthful, sincere, and eloquent among people. Thus, in what Allah said and what His Prophet said concerning His names and attributes is the truth, knowledge, and clarification. Therefore, we have no excuse to reject or even hesitate in accepting it.
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[Excerpt from the book 'Aqeedatu Waasitiyah' (Creed of the Middle Path) by Ibn Taymiyyah]
The path of the people of the Sunnah and the Jama'ah is following the Prophet's Tradition both inwardly and outwardly, and following the foot- steps of the early Muslims, both the Muhajirun (Emigrants) and the Ansar (Helpers), and following the Prophet's recommendation: "Hold on to my Sunnah and the Sunnah of the Rightly Guided Caliphs after me. Hold on to it firmly. And beware of heretical innovations (Bid'ah) because each heretical innovation (Bid'ah) is a falsehood and each false- hood is a deviation from the right path." (Reported by Ahmad Ibn Hanbal Abu Dawud, at-Tirmidhi who said it is a good and sound hadith, and Ibn Majah)
The people of the Sunnah know that the most truthful words are Allah's Words over the words of all people, and they put the guidance of Muhammad (peace be upon him) ahead of the guidance of all people. Because of all this they are called the People of the Book and the Sunnah. They are called the People of the Community because community means unity and its opposite is disunity.
The term Jama'ah became a name for the unified people themselves and al-Ijma' (consensus) is the third pillar on which people depend for 'ilm (knowledge) and din (faith).
By these three pillars (Qur'an, Sunnah, and Ijma') is measured all that people follow of inward or outward words and acts which have any relation to din (faith) and to the controlled ijma' of the righteous ancestors since after them the disagreement increased, and the 'Ummah dispersed.
Brotherhood Among Muslims
By these fundamentals, then, they bid good deeds and forbid objectionable deeds in accordance with what the Shari'ah ordains. And they believe in practicing Hajj (pilgrimage) and Jihad (struggle for the cause of Allah), in attending Friday communal prayers and the holidays with the leaders, be they pious or wicked, and in observing the community prayers. They believe in advising the 'Ummah, and they indoctrinate themselves with the Prophet's saying: "A believer is for a believer just as all the parts of an edifice support each other." (Reported by al-Bukhari and Muslim)
The Prophet (peace be upon him) intermixed his fingers while saying this.
And [they indoctrinate themselves with] the saying of [the Prophet] (peace be upon him): "The example of the believers in their affection and compassion and benevolence is like the body; If one part of it becomes ill the whole body comes to its aid with fever and sleeplessness." (Reported by al-Bukhari and Muslim)
[Ahl as-Sunnah] bid people persevere when calamity strikes, and are thankful in the time of life's ease, and are accepting in the fulfillment of Allah's Irreversible Decree. They call on people to practice noble manners and good deeds, and to indoctrinate themselves with the Prophet's saying: "A perfect faith belongs to a believer with good manners." (Reported by Ibn Hanbal and at-Tirmidhi who said it is good and sound hadith)
[Ahl as-Sunnah] urge people to mend the relations with those who have broken with them, to give to those who have deprived them, and to forgive those who have done injustice to them. They order people to keep filial piety, to be good to other relatives, to be good neighbors, to treat orphans, wayfarers and the poor kindly and to be gentle and humane to the slave. They forbid bragging, arrogance and transgression. They prevent people from feeling superior over others, rightly or wrongly. And they bid people use high manners and prohibit them from pursuing trifles. All that they say or do of the above, or of other than it, in all of it they follow the Book (The Qur'an) and the Sunnah. Their "path" is the religion of Islam, for which Allah sent Muhammad (peace be upon him).
But for all this, the Prophet (peace be upon him) foretold: "That his 'Ummah will split into seventy-three factions, all of them in Hell except one: The Jama'ah (the Community)." (Reported by Ahmad Ibn Hanbal)
And (the Prophet) (peace be upon him) said in another hadith: "They are those who will follow what I am and what my companions are today." (at-Tirmidhi)
Those referred to in this saying, those who hold firmly to pure, unadulterated Islam, became the people of the Sunnah and the Jama'ah. Amongst them are the Siddiqs, the martyrs, the righteous, included in them are the cairns of guidance, the lamps for darkness, the masters of memorable merits, the ever-remembered virtues; Among them are the Abdal 1 the Imams about whose judgment and understanding all Muslims agree. These are the victorious ones about whom the Prophet (peace be upon him) said: "A group of my 'Ummah will continue to follow the truth prominently. Whoever betrays them or opposes them can never harm them to the Day of Judgment." (al-Bukhari and Muslim)
Thus, we ask Allah ,The Great "to make us part of them, and not to let our hearts swerve after He has guided us and to bestow on us Mercy from Him. Indeed, He is, The Generous. Allah knows best."
May Allah's many blessings and greetings be upon Muhammad, his family, and his companions.
Footnotes
1. Al-Abdal certain righteous persons, of whom the world is never destitute; when one dies, Allah substituting another in his place. Certain persons by means of whom Allah rules the earth; consisting of seventy men, according to their assertion, of whom the earth is never destitute; forty of whom are in Syria, and thirty in the other countries; none of them dying without another's supplying his place, from the rest of mankind; and therefore they are named Abdal.
Wa-ahhira da'wana: "Al-Hamdu lil-Lahi Rabbi al-'Alamin, was-salatu was- salamu 'ala ashrafl al-mursalin, Sayyidina Muhammad, wa-'ala alihi wa-sahbihi ajma'in wa-man walahum ila yawmi ad-din. Allahumma ighfir li wa-li- walidayya, wa-arhamhuma ha-ma rabbayani saghiran."
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