Alhassanain(p) Network for Heritage and Islamic Thought

Our Belief

A Brief Description of Islam as the Shi’as Believe

This text presents a summary of the Islamic principles and commandments emphasizing some specialties on the Shi'a sect. Theism and monotheism, the mission of prophets, the divine books, resurrection, and Imamate are discussed.

Author(s): Ayatullah al-`Uzma al-Hajj ash-Shaykh Nasir Makarim Shirazi

Translator(s): Mansoor Aminy Baghbadorani

Published in 1377/ 1998

Table of Contents

Preface 4

Chapter 1: Theism and Monotheism. 6

The Omnipotent Existence 7

The Attributes of His Glory & Beauty. 8

The Infinite Essence of God. 9

God Has No Material Body and No Eye Can Ever See Him. 10

Monotheism is The Very Soul of All the Islamic Commandments 11

The Branches of Monotheism. 12

A) The Unity of Essence 12

B) The Unity of His Attributes 12

C) The Unity of His Action (Act) 12

D) The Unity of Worship. 12

The Miracles 14

The Angels 15

Worship No One But Allah. 16

No One Can Ever Know the Depths of His Substance 17

Neither Suspension, Nor Comparison. 18

Chapter 2: Divine Mission of the Prophets 19

The Philosophy of the Prophethood. 20

The Symbiosis Between The Followers of Divine Religions 21

The Prophets Are Innocent for Life 22

They Are God's Obedient Servants 23

Miracles and the Knowledge of the Unseen. 24

The Intercession of the Prophets 25

The Question of Resorting. 26

The Principles of All the Prophet's Missions Are One 27

Reports of the Former Prophets 28

The Prophets and Their Reforms in All Aspects of Human Life 29

Racial and Tribal Advantages Rejected. 30

Islam and Human Nature 31

Chapter 3: Holy Qur’an and the Holy Books 32

The Philosophy of the Revelation of Divine Books 33

Holy Qur’an, Is the Greatest of the Miracles Of The Prophet 34

Holy Qur’an is Not Altered At All 35

Holy Qur’an and the Spiritual And Physical Needs of Humans 37

Recitation, Contemplation and Action. 38

The Deviating Discussions 39

Rules and Regulations of Commentating on the Holy Qur’an. 40

The Danger of Self-Commentaries 41

The Prophet's Methodological Way (Sunnah), Is Taken From the Book of God (Holy Qur’an) 42

Chapter 4: Resurrection and the Life After Death  43

Without Resurrection, Life Is Void. 44

The Reasons for The Resurrection are Clear Enough. 45

Resurrection Is Corporeal 46

The Strange World - After Death. 47

Resurrection and the Record of Our Deeds 48

The Witnesses in the Final Judgement 49

The Passage Way (Bridge) and the Scale To Weigh Deeds 50

Intercession on Doomsday. 51

The World of the Dead (Barzakh) 52

The Corporeal and Incorporeal Rewards 53

Chapter 5: Imamate 54

There is Always an Imam. 55

The Reality of Imamate 56

Imam Must Be Infallible 57

Imam Is The Guardian of The Law. 58

Imam Must Be Appointed Openly and Clearly By The Prophet 59

The Shi’a Imams Are Appointed by the Prophet Himself 60

Imam ‘Ali's Designation by the Prophet 61

Each Imam Emphasizes His Successor 62

None of the Prophet's Companions Could Excel Imam ‘Ali 63

The Prophet's Companions at the Court of Wisdom and History. 64

Imam Takes His Knowledge from the Prophet 66

Reference 67

Chapter 6: Other Subjects 68

The Rationale Goodness and Badness 69

God's Justice 70

Man's Freedom. 71

Wisdom Serves as A Reference in our Religious Jurisprudence 72

More about God's Justice 73

Rejection of What You Cannot Do. 74

The Philosophy of the Painful Accidents 75

Visiting the Tombs of The Messengers And Imams (Pilgrimage) 76

The Philosophy of The Mourning Ceremonies 77

The Temporary Marriage 79

A Brief History of Shi’a 80

The Legacy of the Prophet's Household. 81

The Two Important Books 82

The Last Word. 83

Preface

In our era we witness a great deal of changes that are caused by Islam, which is the greatest of all the Divine Religions. It has obtained a new birth. Muslims have woken up and are returning to their origin. They are now seeking to remove their difficulties through the Islamic commandments, for they do not find the solutions elsewhere. As for the reason for these changes, one needs to discuss that separately. It is important to know that the traces of these great changes are seen throughout the Islamic world, and also in the non-Islamic countries. Now, the world wants to know what Islam says and what new message it has for people.

In such a critical condition, it is our duty to present Islam as it really is, without any embellishment and by way of clear and plain language, so we are understood by all, and to quench the thirst of those who need to know more about Islam. We as Muslims ought to speak for ourselves, and not allow anybody else to speak or 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 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

Chapter 1: Theism and Monotheism

The Omnipotent Existence

We believe that the Almighty and Omnipotent God exists as the Creator and Ruler of the universe; and that the traces and signs of His greatness, knowledge, and power is apparent through the different aspects of anything that exists; i.e. in human, animals, vegetation as well as in the planets of the skies and the higher worlds.

We believe that the more we think over and study the secrets of all 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).

The Attributes of His Glory & Beauty

We believe that His essence is void of any defect, clean of deficiencies, and adorned with all perfection that may exist. He is mere perfection, or in other words: any perfection and beauty that may ever exist, has its source in His Holy Essence.

"Allah is He besides whom there is no other God. The sovereign, the Holy one, the source of peace, the keeper of faith, the Guardian of 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).

The Infinite Essence of God

We believe that He is an infinite existence in all respects, such as knowledge, power, everlasting and pre-existence. Therefore He will not be contained in time and space, while He is everywhere and at any time, because He is above space and time.

"It is He who is Allah in heavens and Allah on earth, and He is full of wisdom and knowledge." (Holy Qur’an, 43: 84).

"And He is with you where ever you may be, and Allah sees all that you do." (Holy Qur’an, 57: 4).

Yes, He is nearer to us than ourselves. He is through our soul and everywhere, and in the meanwhile, He has not a certain place:

"It was we who created man, and We know the promptings of his soul.... For We are nearer to him than his jugular vein." (Holy Qur’an, 50: 16).

"He is the first and the last, the visible and the invisible, and He has full knowledge of all things." (Holy Qur’an, 85: 15).

Therefore if we read in Holy Qur’an that:

`He is the owner of Arsh' (which means either throne or empyrean) or `He sat upon His throne'; or `His throne does extend over the heaven and earth;' none of these verses mean that He may have a certain place. (these are all metaphors) These are to express His sovereignty over every thing and every place. If we consider Him to have a certain place, we have limited Him by giving Him the attributes of His creatures, while we know that: `nothing is like Him'. (Holy Qur’an, 42:11)

And;

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

God Has No Material Body and No Eye Can Ever See Him

We believe that God can never be seen by the physical eyes; because the object of seeing by the eyes is a material body that has to have place, color, form and direction. These are all the qualifications of the creatures, and not that of the creator. God is quite far from that. Therefore the belief that one may physically see God is a sort of going astray in this field, a sort of polytheism.

"No vision can grasp Him, but He grasps all visions." (Holy Qur’an, 6:103)

This is why when the Israelites objected, asking Moses to let them see God: he took them to the Mount Sinai, and as mentioned in the Holy Qur’an:

"And when Moses came to a place appointed by us, (on the Mount Sinai) his lord addressed him; and Moses said: "O my Lord! Show thyself to me: (let me see you) that I may look upon You! Allah said: " By no means can you see me; but look upon the mountain, if it abides in its place, then you may see me."

When his lord manifested His glory on the mountain it turned into dust, and Moses fell down into a swoon.

When he recovered his senses, he said: "Glory be to thee! To thee I return and I am the first one to believe in you." (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.

Monotheism is The Very Soul of All the Islamic Commandments

We believe that one of the most important subjects relating to the knowledge of God is monotheism, i.e. the belief that there is only one God. As a matter of fact monotheism (tawhid ) is not only a principle of the religion, but the most important of Islamic tenets. It is the very soul and the base of all the Islamic ideas and beliefs. We can say that the roots, as well as the branches of Islam take their forms 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).

The Branches of Monotheism

We believe that monotheism (tawhid ) has many branches among which four are the most important ones:

A) The Unity of Essence

His absolute Holy Essence is one, indivisible, and no one is similar or like unto him.

B) The Unity of His Attributes

Knowledge, power, eternality (everlasting and pre-existence) and all other qualities and attributes of Him are in His Essence and are exactly the very self of His Essence.

This is contrary to His creatures whose qualities are different to that of their bodies, and from each other too. This is a critical point and is to be thought upon with minute care.

C) The Unity of His Action (Act)

Any action, movement, or effect, throughout the existence, have their causes in His will. In other word every thing depends on Him.

"Allah is the creator of all things, and He is the GAURDIAN and Disposer of all affairs." (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 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."

D) The Unity of Worship

God is the only Being that deserves, and is worthy of being worshipped. No one is to be worshipped but Allah. This branch of Monotheism is one of the most important one among the other branches. The prophets have all laid great stress on the unity of worship.

"They are enjoined to worship none but Allah, offering Him sincere devotion, being true in faith, and attend to their prayer, and to pay the alms taxes. That is the religion: right and straight." (Holy Qur’an, 98:5).

To pass over the road to perfection, one has to go deeper in monotheism and withdraw his affections from everything and all, but Allah, his Merciful Lord. He has to seek Him and look for Him everywhere and think of nothing but Allah. Whatever keeps man busy other than Allah, it is an idol for him.

We believe that the branches of monotheism are not restricted to the four as mentioned above. We also know other branches of less importance and yet very important, such as the ‘unity of ownership’:

"Know you not that to Allah alone belongs the dominion of the heavens and the earth?" (Holy Qur’an, 5:43) ,

and also such as the ‘unity of sovereignty’, that only God has the supreme power and authority over all, and upon every thing.

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

The Miracles

We believe that the unity of acts put the emphasis upon this fact that: the great miracles that were performed by the prophets were all with the permission of Allah as we read in the Book about the miracles of Jesus Christ:

"And remember when Allah said to Jesus; O, Jesus the son of Mary! Recount my favors to you and your mother. I strengthened you with the Holy Spirit, So that you spoke to the people in childhood and in maturity. I taught you the book and wisdom. The law and the Gospel. And when you made out of clay the figure of a bird and by my permission you breathed into it and it became a (real) bird! And with my permission you healed the born blind and lepers. You raised the dead by my leave. I restrained the children of Israel from (harming) you when you showed them the clear signs, and the unbelievers among them said: This is nothing but evident magic." (Holy Qur’an, 5:113).

When Solomon decided to have the throne of Bilqis transported to his court, so as to alter it to a basis of faith and religion of unity, a large powerful Jinn, and one of his ministers volunteered to bring the throne, thus:

"One who had knowledge of the book said: "I will bring it to you in a twinkle of an eye!" Then when Solomon saw the throne placed in front of him, he said: This is by the Grace of My Lord, so as to test me if I am grateful or not. And he who thanks; thanks for the benefit of his own soul, and my Lord is free of all needs." (Holy Qur’an, 27:42)

The Angels

We believe in the Angels of God who are assigned to perform different duties. Some of them take God's Divine Guidance through inspiration to the Prophets and Messengers. A group of the angels register the acts of men and women. Some of them take out the souls at the time of death. A group helps the believers who are steadfast to their beliefs. Some help the believers in the sacred battles. Another group's duty is to punish those who transgress the bounds of decency. They do, all that they do with the permission of God; and in His charge, and these fulfillments are not contradictory with the belief of monotheism, and the unity of acts. This also proves that the intercession of the prophets and saints on behalf of the guilty people is in accordance with monotheism, for it is done by the leave of the Lord, God.

"No intercessor can plead with the Lord, except after His Permission. (has been obtained ).” (Holy Qur’an, 10:3)

We shall give more details about this in our discussion on prophethood.

Worship No One But Allah

We believe that no one is to be worshipped but the Almighty God. If any one worships any other than Him, he is surely a polytheist. The missions 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.

No One Can Ever Know the Depths of His Substance

We believe that although the manifestation of His Essence is found everywhere and in everything; His substance is not known to any one! That is; no one can ever know the innermost depths of His substance. This is because whatever His substance might be, is an infinite being in all aspects and without limits of any kind; just as we are limited in contrast to Him. On this basis no one can ever know what His substance really is!

"Behold! It is He that encompasses all things." (Holy Qur’an, 41:54)

"And Allah surrounds them from behind." (Holy Qur’an, 85:20)

How long would you boast of the wisdom of yours

This road cannot be travelled by thought

You could reach the innermost depth of His substance

If a straw could reach the bottom of an ocean

A tradition is narrated from the Messenger of God, 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.”

Neither Suspension, Nor Comparison

We believe that as it is not right to suspend our attempts to achieve knowledge of Him and His Attributes, it is also wrong to wander in the fields of comparison, and seeing Him somehow like one of His creatures, as both these ways lead to extremes.

Chapter 2: Divine Mission of the Prophets

The Philosophy of the Prophethood

We believe that God has sent a long line of prophets and Messengers for the guidance of mankind towards salvation and perfection. If not so, creation would fail to serve the Creator's purpose, and man would be drowned in the whirlpool of aberrations.

“(Messengers) Who gave glad tidings as well as warning; so that mankind, after the coming of these Messengers, may have no plea against Allah, the exalted in power the wise." (Holy Qur’an, 4:165)

We believe that among all the prophets there are five ‘archprophets’, who are the most prominent because they brought the law, divine books and new religions. The first was Noah, the second was Abraham, the third was Moses, the fourth was Jesus Christ; and the last of them all was Muhammad.

"And remember when We made a covenant with you, as we did with the other prophets: - with Noah and Abraham, with Moses and Jesus the son of Mary. We took from them a solemn covenant, so that Allah might question the truthful about their truthfulness. Allah has prepared for the unbelievers a grievous punishment." (Holy Qur’an, 33:7)

"Bear up them with patience as did the Archprophets before you, and be in no haste about the unbelievers." (Holy Qur’an, 46:35).

We believe that the Holy prophet Muhammad closed the long line of Messengers, and he is the last of the prophets, His Islamic law will cover all the mankind, and will remain until the end of the world. That is to say, the nature of his doctrine 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) .

The Symbiosis Between The Followers of Divine Religions

Although we believe that Islam is at present the only official religion accepted by God, it does not mean that there cannot be a symbiosis between the followers of Divine Religions, whether they live in Islamic countries or elsewhere. This has an exception of those non-Muslims who are enemies of Islam and Muslims.

"Allah forbids you not, to be kind and equitable to those who have neither made war on your religion, nor driven you out from your homes. Allah loves the equitable.” (Holy Qur’an, 60:8)

We believe that we can make known the truthfulness of Islam to others, by logical and fair discussions. Islam is so logically attractive, that if it be presented clearly and purely, many will be attracted to it. Particularly nowadays, that we see so many eager ears ready to listen to Islam. This is why we believe that we need not to impose our religion on people by force.

"There is no compulsion in religion. The truth is distinct from error. Whoever rejects evil and believes in Allah, has grasped the most trustworthy hand, hold that which never breaks. Allah hears and knows 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.

The Prophets Are Innocent for Life

We believe that all the prophets are innocent throughout their lives. This means that by the grace of God they are always guiltless, before and after their prophetic mission. If not so, people would lose confidence in them, and would not know them as good mediators to act between them and God.

If in the Holy Qur’an, guilty acts are ascribed to prophets, it is only that they are: "preferring the better over the best." In other word, the prophets may choose one of the two which is less good and not that which is bad. Sometimes a good work of a good believer might be a sin for the nearest to God and everyone is expected to do what is fitting to them.

They Are God's Obedient Servants

We believe that it has been the greatest honor of the prophets to be the obedient servants of God. This is why we repeat in our daily prayers the following phrase: "I testify that Muhammad is the servant of God; and His messenger too."

We believe that none of the prophets have claimed to be a god. "It is impossible that a man to whom is given the scriptures, wisdom, and prophethood; should say to people: "worship me instead of God." On the contrary he would say:

"Be you all devoted servants of God, who is truly the 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.

Miracles and the Knowledge of the Unseen

Being the servant of God does not prevent the prophet to know the unseen, or the future and the past by the leave of God.

"God alone knows the unseen, nor does He make any one aware of His Mysteries, Except a Messenger whom He has chosen.” (Holy Qur’an, 72:26)

We know that one of the miracles performed by Jesus was to inform people of some of the mysterious affairs.

"... And Jesus said I declare to you what you EAT and what you store in your houses..." (Holy Qur’an, 3:49)

Muhammad the prophet of Islam too, declared many secrets by the way of God's inspiration.

"That is of the unseen reports which we reveal by inspiration unto you." (Holy Qur’an, 12:102)

So the prophets may inform of the unseen through the inspiration of God. It is in the Holy Qur’an that the prophet says:

"I do not tell you not that, with me are the treasure of Allah; nor do I know what 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)

The Intercession of the Prophets

We believe that all the prophets, particularly Prophet Muhammad, are in a position to intercede with God on behalf of a certain group of sinners. This intercession must be, and is by the leave of God:

"No intercessor can plead with Him, except after His leave." (Holy Qur’an, 10:3)

"Who is there to intercede in His presence, except with His permission?" (Holy Qur’an, 2:255)

If in some of the Holy Qur’anic verses we see that intercession is rejected, it refers to the absolute intercession, and not that which is by God's leave:

"O, Believers! Bestow in alms a part of that which we have given you, before that day arrives in which there shall 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.

The Question of Resorting

We believe that resorting too, is similar to intercession, which permits those who have problems and difficulties to resort to the prophets and saints for help; so that they may pray to God asking Him to solve the problems of the restorers:

"When they oppressed themselves, would they have come to you (i.e. Muhammad) to ask Allah's forgiveness for them; they surely would have found Allah an acceptor of their repentance and the Most Merciful." (Holy Qur’an, 4:64)

In the story of Joseph the dreamer, found in the Holy Qur’an, when his brothers felt regret and repented, they resorted to their father (Jacob) to ask God to forgive them their sins. The old father agreed with their request, and promised to ask for their salvation in due time. In this respect the Holy Book says:

"They said: O, our father! Ask forgiveness for our sins, for we were really at fault. He said, soon I shall ask my Lord to forgive you 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).

The Principles of All the Prophet's Missions Are One

We believe that all the prophets pursued the same aim which is the prosperity of mankind, through faith in God and the resurrection, and by religious training. This is why we respect all the prophets. We learn from the Holy Qur’an:

"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 seek thy forgiveness, that to you end all the roads." (Holy Qur’an, 2:285)

By the 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)

Reports of the Former Prophets

We believe that many of the former prophets have informed their followers of the coming of the next prophet. For instance, Moses and Jesus have given a clear account of the mission of the last of the prophets, Muhammad.

"Those who follow the Messenger the unlettered prophet whom they find mentioned in their own scripture in the Law and the Gospel. He commands them what is just and equitable, and forbids them what is evil" (Holy Qur’an, 7:157)

This is why we read in history that a little while before the coming of Muhammad, a group of Jews came and settled in Medina, waiting for the prophet they expected to appear, as it was foretold in their scripture. (Duet.18:15; JOHN 14:16-25; 15:26; 16:7)

When the prophet came, some of them accepted his doctrine and converted to faithful believers, and some found their material benefits and political positions endangered and rejected the invitation to Islam.

The Prophets and Their Reforms in All Aspects of Human Life

We believe that the Divine Religions sent through the Messengers, particularly Islam, 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)