Monday 17th of June 2019

The Shi'ite Doctrines and Beliefs


WE BELIEVE that human wisdom can appreciate many good things to distinct from the bad ones, and the right from wrong; by his blessful power of distinction, which God has given him. Even before coming of the prophets with the LAW, Man could rationally distinguish many good and bad. For instance he could easily understand that justice is good and oppression is bad. Man could know that some ethics like: truthfulness, honesty, bravery and generosity are good deeds; and that, lying; betrayal and jealousy are bad morals. But as the wisdom is not able to comprehend all that is good or bad, and his knowledge, whatever, is limited, The prophets were sent with book for guidance and the LAW to improve man's faculty and morals, helping his wisdom in that.
Of course we deny not the value of the independent WISDOM which comprehends the facts. If so; the Monotheism, the prophetic missions, and the Divine religion, will all be futile! For all these important tenets are basically proved by the reasoning of the wisdom. It is evident that the LAW and the commandments are only acceptable when the principles which are Monotheism and prophethood have been proved to us through wisdom, and by the religion itself.

So do we believe in God's JUSTICE, and we say it is impossible for God to oppress any creature of His at the least amount, or to punish His servants without any reason or to forgive them without a reason. It is also Impossible that God may leave His promises unfulfilled.
We also know it to be impossible that God may abandon His servants without giving them necessary guidance.
All these are ugly and indecent, of which the Omnipotent God is far and clear.

So do we believe that God has created Man free? He has given us FREE WILL, and we have options to do what we may do. If not so, why should He punish a sinner who is supposed to be compelled to do so.?
To make it short, rational good and bad as mentioned above, and independent wisdom are bases for the acceptance of divine Religion, Scriptures, and the prophets, but not enough, because we have a limited wisdom, by which we can not grasp all that we need. So we have to have divine guidance for improving our WISDOM and understanding.

Following what we mentioned above, one of the principle references in Islam is wisdom's reasoning. The wisdom comprehends something definitely and then judges. For instance; if we find no reason or proof in the book or in the prophet's methodical way, (SUNNAT) to show us that OPPRESSION, BETRAYAL, LYING and committing MURDER, are too bad and unlawful deeds, We would certainly reject them by the reasoning of our wisdom, and we make sure that God never likes us to do such things. This is why we conclude that the wisdom too, is a DIVINE BASE of our religious judgements.
The Holy QURطN is full of verses showing the importance of the wisdom as a base or reference for the judgements in religious researches.-
"In the creation of the heavens, and the earth, and the alternation of DAY and night, there are indeed SIGNS for men of wisdom and understanding."
Some reveal the aim of sending the scriptures to improve the power of wisdom and understanding of Man:_
"See how we have explained our SIGNS variously so that they may understand."
"We have sent it down as an Arabic QURAN, in order that you may use your wisdom."
Some of the verses urge people to use their minds so as to distinguish good of bad_
"..... Say can a blind be held equal to one who can see? Why don't you then think?"
And the worst of the moving creatures in the sight of God are those who do not use their common sense so as to understand:_
".....For the worst of BEASTS in the SIGHT OF GOD, are those who are deaf and dumb, not using their wisdom to under stand!"
So how can we ignor the importance of the wisdom, understanding, and thinking in Islam?

As we have already mentioned we BELIEVE that God is JUST and He never oppresses; because cruel acts are indecent and unbecoming to Him:_
".....And thy LORD will treat no one with injustice."
If some people are punished in this world or in the Hereafters, it is due to their own deeds:_
"It is not God who oppresses them, but they wrong their own soul."
Not only Man, but rather no creature in the world is ever oppressed by God:_
"Allah wants no injustice to any of His creatures."
All these verses are some how a guidance towards making use of our wisdom.
WE BELIEVE that God will never oblige a duty to any one who cannot do it:_
"Allah will not charge a soul with a duty that cannot be fulfilled by him."

WE BELIEVE that the painful accidents that sometimes occur, such as the earthquakes, calamities, and misfortunes, might be that of God's punishment, as it was with the case of the people of LOT:_
"When our decree was issued, we turned (THEIR CITIES) upside down, and rained down on them brimstones, hard as baked clay, spread layer on layer."
And about the ungrateful and rebellious people of SABA, GOD says:_
"But they turned away (FROM THEIR LORD) and we sent against them the flood from the DAMS."
Some other painful incident are to admonish people and to teach them lessons:_
"Mischief has appeared on land and sea by what the hands of MAN have earned, that Allah may give them a taste of some of their deeds, in order that they may return back from evil.
Other pains are what our hands make it and are due to our ignorance and carelessness:_
"Whatever good (O Man) Happens to you is from Allah: but whatever evil happens to you; is from yourself."

WE BELIEVE that the created world or the world of creation is the scenery on which the bests of orders act. In other word, the existing order that controls the world is the best one that can possibly exist. Here, every thing has an account of its own. There is nothing in contrast to justice and goodness; and if bad is seen, it belong to people, or the creatures.
We repeat again that God's justice is one of the most important bases of Islamic insight, without which the tenets such as the MONOTHEISM, PROPHETHOOD and DOOMSDAY will be endangered.
We have a tradition that Imam Sadiq has emphasized on Monotheism and God's justice as the main principles of the religion and then he adds:_
"Whatever is becoming and fit for you, is not allowable to God. Justice is that you do not relate something to God, which doing it puts a blame upon you." (Bihar al-Anwar VOL.5 _ P.11)

Our religious jurisprudence and researches are based on four sources:_
FIRST:_ QURAN, the BOOK of Allah is the Main Source and the principle document of all the Islamic commandments.
SECOND:_ The prophet's Methodical way, the so called SONNAT, and also that of the Innocent Imams.
THIRD:_ Agreeing in opinion or determination, formed by UNANIMITY of all the jurisprudents, and the learned, supposing to be COMPETENT to Imam's views.
FOURTH:_ It is the WISDOM, by which absolute reasons of the wisdom we intend, and not conjectures and surmises.
When the teacher of LAW believes on some thing to be done which is not found in the scripture or Sunnat, he cannot propose his ideas as a divine decree. So also grasps to analogies and conjectures in relation to religious laws is not accepted by us.
But in cases where a man is quite sure of some thing, as we are all sure that theft, lying, betrayal and offence are bad and evil; here we can accept that,. What is lawful by wisdom is also lawful by religion scriptures and tradition, in all fields; such as economical, social, political, ethical and other matters. THAT makes us free of want to go here and there and to do this way and that way by our fancies and conjectures, forming an opinion without good means of knowledge or sufficient evidence.
As for some newly appeared problems we can also find general commandments in the book and sunnat, by which we need not to use our imaginations.

WE BELIEVE that the doors of research are permanently open to all our religious problems and inquiries; and all the jurisprudents and scholars may deduce their commandments out of the four above mentioned sources, so as to convey it to those who are weak in comprehension even thou their newly extracted VIEWS be different to that of the previous ones.
WE BELIEVE that those who are not expert in the religious jurisprudence should refer to an alive expert who is also aware of the world affairs, and the problems of our age.
Those who know not should imitate those who know well. We do not admit primary imitation of those who are dead, and people have to imitate some religious experts who are alive.

WE BELIEVE that in Islam there is no vacancy for LAW. That is to say: `Until doomsday, all that might be needed, have been stated, sometimes especially and some times generally, therefore, an Islamic jurisprudent has no right to legislate. Their duty is to deduce and extract the necessary commandment from the Afore mentioned four sources and convey to the believers.
DOES not QURطN say through the last chapter that was revealed to the prophet: (MAAEDEH=S5):_
"To day I have perfected your religion for you, and completed my favour to you, and have chosen for you, Islam, as your religion."
How can Islam be called perfect if it has no adequate and proper law to satisfy all ages and times?
DID not our prophet say, in his speech that was made in his last PILGRIMAGE OF FARE WELL; that:_
"I have enjoined all that might approach you to the PARADISE, and I have forbidden you all the evils which might take you nearer to the HELL."(Usul Kafi VOL.2 _ P.74)
"Imam Ali left nothing unwritten, of the commandments dictated by the prophet even the mulct (blood money) for a small scratch."
With all that, there is no room for imaginations and opinions with no sufficient evidence.

WE BELIEVE that when a man lives among a group of fanatic, stubborn, and obstinate people; and if he reveals his ideas, he may fell in danger of losing his life, such a man has to hide his faith, not to lose his life in vain. In our religious jurisprudence to this sort of precaution the term `TAQIYYAH has been given that can be translated to: (DISSEMBLANCE).
We extract this commandment from two verses in QURطN. One of them is about the believer in PHARAOH'S court who was hiding his faith to Moses. QURAN says:- has:_
"And a believer from among the PHARAOH'S people who was concealing his faith said, "Will you slay a man because he says" My LORD is Allah? When he has indeed come to you with clear signs:"
Here, the phrase:_ `CONCEALING HIS FAITH' shows the believer's DISSEMBLANCE. Was it right for him to reveal his faith and get killed for that, without doing anything useful?
So also some of the first believers in Islam who lived under the cruel pressure of the heretics, were permitted to hide their belief and be cautious.
"The believers do not take for friends or helpers, in preference to the faithful. He who does this, has nothing to hope from Allah, except by way of PRECAUTIONS, so that you may GUARD yourselves from them.
Therefore precautions such as concealing the belief is permitted, when a believer is in danger of losing his life or property for the sake of his belief. In such cases one should not endanger his life and power in vain. This is why we read in traditions that:_ "DISSEMBLANCE" is shield of a believer." That is to say: `Such precautions are the defensive weapons of the faithful.
The story of AMMAR YASIR, a near companion of the prophet, who pretended to have renounced Islam, is of a wide fame among all groups of Muslims.
For a soldier, to hide arms and even himself in the battle fields is something customary, and similar to the religious DISSMBLANCE.
Such precautions are decreed by wisdom as well as by religion which is observed by all Muslims and has nothing to do with SHIITE in particular. Strange enough that some have taken it as a SHIITE instruction, using it as an objection to us, while it is a clear cut matter in QURAN and SONNAT.

WE BELIEVE such suspicions arise by taking wrong information from our enemies, and what we explained above should be enough for sure. We of course deny not that there are incidents in which one should not hide his faith and opinion for any price, and dissemblance is prohibited there.
If the principles, OF Islam or QURAN fall in danger, those involved should not hide their faith and have to declare their views although they lose their life for it. An instance of this is what Imam Hussain did against the OMMAYIDS when he in an unequal battle lost his own life and that of his companions all, so as to save Islam.

WE BELIEVE in performance of all the worships that are decreed by Islam, such as our five daily prayers for maintaining the relations between Man & God, Or the FASTING OF the month Ramazan which improves the faith and the piety.
Performance of the rites of pilgrimage (HAJJ), once in the life for those who can afford it, is a must, and has to be done. Paying the TITHS and the ONE FIFTH is an essential order and must be observed.
Although some partial and insignificant differences we do have with other Muslims in this field, yet it is of no importance, because the four main sects of the SUNNIES have the same difference among themselves.

If we perform our noon prayer simultaneously with the evening prayers, or we do the sunset prayer and the night prayers together and at once, we believe it to be with the permission of our prophet.
In the famous book: SAHIH TERMAZI _ VOL.1 _ P.354 it is written that the prophet himself was doing the same without being in danger, fear or rain! He used to do that because he didn't want hardship for his followers. Now that our social life, particularly in the plants and factories have turned to be complex, if some one has bound himself to perform his prayers in proper time and separately, he may not be able to perform some of them at all. So to make use of the remissions will make one more steadfast in his prayer and worship.

WE BELIEVE that in our prayer the act of prostration should be reclining with face on the earth in humble adoration, or on things that grow out of the earth such as wood or leaf of trees, or stones. We don't admit of prostrations upon a carpet or such. The soil is preferred for that purpose, and therefore to make that easy, we take some clean soil, form it in a small circle mould, and keep it with us for our prostration, and this is only because it is pure clean soil of the earth and nothing else.
Our reason for that is the prophet's word who said," The earth has been turned to a clean MASJID for me."( .- SAHIH BUKHARI _ VOL.1 _ P.91;SAHIH NASAEE _ PART _ TAYAMMOM;MUSNAD AHMAD _ VOL.1 _ P.301)
We take MASJID here to mean prostration point, or place. One may say the Arabic word `MASJID' also means a temple wherein Muslim worship. True; but the adjective "clean," helps to take the second meaning of the word, i.e. Besides that; many other traditions we have received from our Imams, by which we understand that, here, the soil is meant and not the house of public religious worship.

WE BELIEVE that pilgrimages for visiting the tombs of the Apostles and Imams, as well as the scholars and the martyrs, is a definite religious precept which has to be observed, although not a must.
In many books of the SONNI Scholars, same as those written by SHIITES, many a tradition is narrated from the prophet that he has recommended the precept or pilgrimage. To collect all such traditions will make a voluminous book. Throughout the history of Islam, our great scholars, and all groups of Muslims have done that with much care, and books are written about the adventures of their pilgrimages.
It is evident that no one takes his visiting a tomb for worship, which belongs only to God. The purpose of visiting the tomb of a great man is to respect him and to pay regards, and meanwhile seeking their intercession.
It is also narrated that even the prophet himself often went to visit the CEMETERY OF BAGHEEA and saluted the dead in their graves. Therefore no one should doubt the lawfulness of such pilgrimages in Islam.

WE BELIEVE that the mourning ceremonies, for the martyrs, especially the MARTYRS OF KARBALA will serve to maintain the monument of such dear ones, and keep us aware of their self sacrifices for the sake of God and Islam.
In some occasions, particularly the first ten days of Moharram, the period in which Imam Hussain and his faithful companions were cruelly martyred, we perform the mourning ceremonies. We explain their aims, and express our deep regards for them and by that infuse new blood in our veins.
In the year; H.61, Yazid a sinful man and a stranger with Islam, succeeded the throne of Islamic caliphate.
When he asked Imam Hussain to take the oath of allegiance, Imam refused to swear fealty. Yazid insisted and Imam rejected and left Mecca for Iraq. In Karbala, Imam and his seventy two companions and household were surrounded by a great many troops of Yazid. Imam and his companions defended their attacks and fought their enemies boldly to their last breathe. All the men, (Imam Hussain and his companions) were martyred, and their women and children were taken captives. Soon after that the blood of Imam boiled and stirred strange excitements among his contemporary Muslims. Groups revolted in turn, aiming at vengeance for the blood shed. These frequent revolutions gave an end to the nasty life of the Omayid dynasty. All the revolting groups had but one slogan: "VENGEANCE FOR IMAM'S BLOODSHED."
Today the rise and martyrdom of Imam Hussain is a pattern and a programme in our daily life to make us stand firmly against any oppression and cruelty.
Some of our slogans that were taken from Imam Hussain's bloody History like:_ "FAR BE ABJECTIONS FROM US" or:_ "LIFE IS FAITH AND ENDEAVOUR" have been of immense use in our past and present, urging us not to undergo any unjustified demand or oppressions.
To brief our word here, paying regards to the reminiscence of the great martyrs of KARBALA, and else, will infuse new blood of valiance, bravery and self sacrifice into our veins and will teach us how to live an honourable and proud life, and this is why we try to revive the reminiscence of our martyrs by renewing the mourning ceremonies every year better than the past.
Strangers may not know what we do and what are we driving at, by doing that. They think it over as a mere historical incident that must have been forgotten and covered with the dust of age: but we do know its importance and effect in our past and present history.
It is written in all the famous Islamic histories that:_ "after the battle of OHOD the prophet passed near a house from which the sounds of mourning and wailing for the martyrs were heard.
The prophet said, "But no one mourns for HAMZIH." (THE MASTER OF MARTYRS)
SAAD _ IBN _ MAAZ who was a near companion of the prophet from the group of HELPERS, heard that and ordered their women to go and mourn and lament for HAMZIH the faithful uncle of the prophet who was mutilated in the battle field of OHUD.
Evidently this lamentation was not some thing specialized to HAZRAT HAMZIH. It rather is a mean of infusing new blood into the veins of Muslims.
Now it is ASHOORA, 10th MOHARRAM 1417 H.(1976) A great emotion and enthusiasm is seen throughout the SHIITE WORLD. Children, teenagers, young and adult, man and woman have all worn black suits and attended the mourning ceremonies of the MARTYRS OF KARBALA. They are so strangely EXCITED and have changed minds that if they be invited to fight the enemies of Islam, they all will take arm and rush to the battlefield and do not avoid any thing of self sacrifices. It is just as if the blood of those martyrs flow in their veins, and that Imam and his companions have been slain just now. They sing epic songs and poems full of slogans against colonization, and oppression and in favour of proud and exalted death over an abject life.
We hold this incident as a great moral capital that we have to observe it and keep it safe.

WE BELIEVE that the temporary marriage is lawful; and in our religious jurisprudence, it is termed "MUTAH". From this motive marriage is of two kinds:_ The permanent one which has not a limited time: and the temporary marriage which is for a limited period, which the couple will agree on that.
In many respects both of the wedlock's are the same.
As for the dower; the freedom of the female spouse from any impediments; and rules and regulations for the children; both of the two marriages are similar.
There are also some differences between the two wedlock such that the male spouse has not to pay the alimony, or that the couple does not inherit each other (of course their children do inherit their parents).
However we have taken this order out of the HOLY QURAN:_
".... All women other than those mentioned here are lawful for you provided you seek them in marriage with your wealth in a modest conduct (CHASTITY), and not by fornication.
Give them their dower for the enjoyment you have had with them, as your duty, but it shall be of no blame on you to make any agreement among yourselves; and Allah is All knowing All wise.
Many of the great commentators have explained that the above verse aims at the TEMPORARY MARRIAGE.
In TABARY'S COMMENTARY book it is written that this verse indicates the temporary marriage and that many of the prophets's companions have testified that.
In many famous tradition books such as SAHIH BUKHARI, SAHIH MUSLIM and MUSNAD AHMAD, there are traditions about the temporary marriage declaring it a lawful religious act which used to be done in the life time of the prophet. There are also some narrations in these books that deny and reject it.
Some scholars believe that during the life time of the prophet it wes done, but after the prophet it was forbidden by OMAR the second KHALIFA.
In the famous book THE SONAN OF BEIHAGHI vol.7 _ P.206_ it is written that OMAR the second khalifa said,
"TWO MUTAHS were decreed by the prophet of God:_ Temporary marriage and HAJ (special rites in pilgrimage) which I declare them both as unlawful!!"
So the Sunni scholars have different ideas about that; some admit and some reject, but the SHIITE SCHOLARS take it to be lawful with unanimous approval.
We believe that if temporary marriage be not misused, it will give an adequate answer to many questions of the young generation of our time, who cannot afford a permanent wed lock, or those in long journeys either for economical or educational purposes.
Those who work against the temporary marriage are PAVING the road to fornication and obscene acts particularly in our time in which the age of marriage is up and lustful means are abundant.
Closing the door of lawful marriages means to open the doors of fornication and evil sexual acts.
Let me repeat once again that we reject all sorts of misuse in this respect such a making a play toy out of it or turning a woman into a means for lusts and passions instead of a real wife. On the other hand, no one should leave a good and useful law unattended, because some may use it in a bad way.

WE BELIEVE that the SHIITE SECT was founded in the life_time of our prophet, and its name was taken out of HIS words and we have many clear reasons to prove that.
As many commentators of QURAN believe the following verse refers to Imam Ali and his sectarians. (SHIITE)
"Those who have faith and do righteous deeds, are the best of creatures."
Suyuti, the famous commentator has narrated in his Durr al-Mansur that Jabir Ibn Abdullah Ansari said,
"We were in presence of the prophet, when Imam Ali arrived there. As soon as the prophet saw him he said,
Then the prophet; `added the narrator, `recited the above mentioned verse. After that, whenever Imam Ali came to a gathering of prophet, we used to say: `The best of God's creatures is come."
The above tradition with a little difference is also narrated by: IBN _ ABBASS. ABU BARZEH. IBN _ MARDOOYED and also ATTIYEH _ UFI. Therefore the name SHIITE was given to the lovers and followers of Imam Ali by the prophet himself and not by the SAFAVID DYNASTY as some with very low knowledge have said'
We respect and esteem all the other Islamic sects, and stay in one line of prayer with them, and perform the rites of pilgrimage as they do, and cooperate with them in all common Islamic goals and fields. Yet as a SHIITE we do have some particularities which were noted by our prophet; and this is why we have chosen this school.
Some of our enemies insist to connect SHIITE, some how to ABDULLAH IBN SABA, as the founder of the sect.
IBN _ SABA is said to have been a Jew convert in the life of Imam Ali. This claim or suggestion seems very strange to us! If you study all the SHIITE'S BOOKS you find in them no least interest to have been shown to the said man; and rather in contrast, all have declared him a misled heretic, and in some traditions we read that Imam Ali himself has condemned the man to death! After all IBN SABA'S very existence is under question, and some of the scholars doubt if such a man did ever exist! Even if we don't take him as a fictitious and imaginary man, he is of sure misled and astray in religion and far out of the path of truth.

Important to say that IRAN has not always been a central group of the SHIITE SECT. In the first century of Islam. they had different centers in KUFEH, YEMAN and even in Medina.
Contrary to the poisonous propagandas of the Ummayids and BANI ABBASS dynasties; SHIITE had several centers in Syria too, though not as extensive as that which was in IRAQ.
In Egypt too, there has always been a big group of SHIITE, and for a relatively long period, the FATEME SHIITE ruled the country. At present big groups of SHIITE live throughout the Islamic world. A great many of them live in eastern area of Saudi Arabia with nice harmony and good relations with the other Islamic groups.
Islam's enemies have always agitated and tried to stir the good relations the groups have had, in order to turn their friendship and brotherhood into enmity and ill will, thus weakening both parties.
Now that MAN is wearied of; and eludes the material civilization, and finds Islam to have come on the carpet as a great international moral and spiritual power, our enemies do their best to destroy our unity and brotherhood, they create controversies and diversities of opinions in order to make the Muslims busy with each other.
Such a danger should have a sobering effect upon us all so as to make us cautious enough to frustrate our enemy's intentions and endeavours.
If is remarkable to note that the SHIITE like the SUNNIES are divided in different groups; but the main and majority consists of the sect of SHIITE who believe in 12 Imams.
Although not exact, the number of Shiite through out the world counts from two to three HUNDRED millions, making a quarter of the whole lot of Muslims.

The followers of this school (SHIITE) have so many traditions from the prophet which are conveyed through Imam Ali or other Imams. These have all been collected and classified, and make the main source of SHIITE'S religious jurisprudence. The most important books among the collections are four, and are known as KUTUB ARBAEH (THE FOUR BOOKS). These are as follows:
1 _ KAFI.
Not that, all the traditions found in these four books, or elsewhere are indisputably correct or acceptable.
Each tradition as we said it, has a series of documents and narrators that are to be checked out and confirmed. If all the documents and narrators prove to be right and trustworthy, then the tradition may be considered true and accepted. Such investigations about the traditions is the task of religious experts and scholars. Therefore the SHIITE'S collected works in the field of tradition differs with that of the Sunnies. The way Bukhari and other Sunni scholars such as Muslim took in their collected works differ from that of our authors. Their criterion of right and wrong is only the author's distinction. So to understand the belief of a Sunni, it is enough to get access to their important tradition books, called SAHIH. Contrary to that, SHIITE has collected all the traditions that they could; narrated by the Imams just to be investigated, judged, approved, and then be accepted for action. And that is to be done by learned and trusted authorities and religious specialists.

Among the important sources of Shiite, there are two very important books: The first one is known as NAHJUL BALAGHA, a collected work of SHARIFRAZI, a thousand years past, consisting of the speeches, the letters, and some quotations of Imam Ali.
The eloquence in the verses is so high, and the meanings so deep, that makes the work so strangely attractive to all sort of minds! We wish not only the Muslims, but the non-Muslims too, could be acquainted with this amazing book, in order to know what is to be known in the fields of Monotheism, Resurrection, Ethics, Social and Political affairs.
The second important book is called SAHIFEH SAJJADIEH A collection of the bests and the most beautiful verses on prayers having the deepest meaning. It may teach us how to pray to the Lord and to purify our soul by that prayer. The whole book is the collection of many fervent prayers in the form of hymns, and narrated by our fourth Imam, Ali IBN Hussain, who is famed as SAJJAD (ONE WHO OFTEN PROSTRATE)
Most of the SHIITE traditions are narrated by the fifth and the sixth Imam, and these traditions we have received through Ali IBN MOOSA, ALREZA the eighth Imam of the SHIITHE.
Those three Imams were under less pressure of the dynasties of Ommayids and Abbassids, and had a better opportunity of teaching the doctrine of the prophet as they had received it through their fathers. So they succeeded to convey to people a great deal of the knowledge they had obtained. This is why the sect of SHIITE is known also as the JAAFARI SECT of Islam. Imam JAAFAR SADIQ the sixth Imam, lived in a period of the history in which the Ommayids were getting weaker and weaker, and the ABBASSIDS were gaining power. The Imam is said to have trained more than four thousands of students in his school.
ABUHANIFEH the famous Sunni religious leader and scholar who was contemporary to Imam Sadiq has said, "I haven't seen any one deeper in religious knowledge than Imam Sadiq. (JAAFAR IBN MOHAMMAD)( TAZKARATOL HEFAZ ZAHABI vol.1 _ p.166)
MALIK IBN ANAS, another leading man has said,
"I used to go to JAAFAR IBN MUHAMMAD for some times. I always found him in one of the three conditions: He was either in prayer, fasting or reciting QURAN. `I am of opinion, added ANAS, 'that no one can excel him in knowledge or worship of God.'(ALTAHZIB VOL.2 _ P.104)
for brevity we leave aside the great many complements of the SUNNI'S leading Men about Imam Sadiq.

WE BELIEVE that SHIITE has played a vital role in the Islamic knowledge, and some scholars are of opinion that Islamic knowledge is founded by SHIITE.
This idea can easily be proved by the so many important books that Shiite scholars have written, in various subjects; such as jurisprudence, commentaries on QURAN, tenets, and commandments, all of which are references of our studies today. These books can be found in all the important libraries and book sellers through out the world.
One of the famous SHIITE scholars has indexed the names of the books made in 26 big volumes. This book is named, AL-DHARIEH and the author's name is SHEIKH AGHA BUZURG TEHRANI.
This book contains the names of the books that are written more than half a century past, and since then thousands of more books have been published which are not in the collection.

24- WE BELIEVE that honesty and truth are among the most important Islamic principles:_
"Allah will say: `This is the day which the truthful will profit from their truth. They shall forever live in Gardens with streams flowing beneath. Allah is pleased with them and they with Allah that is the greatest salvation.
Some of the verses in QURAN show that in Doomsday Men will get the reward for his honesty and truth.
"..... That Allah may reward man of truth for their truth and punish the hypocrites if he wills, or turn to them in mercy for Allah is Forgiving, Merciful.|"
And as we have already mentioned, Muslims are ordered to be always with those who are innocent and truthful.
"O, Believers! Fear Allah and be with those who are truthful (in words and deeds)
The commandment is so important that God orders his prophet to pray God for that:_
"Say: O, Lord! Let me enter the Gate of truth and let my exit be from the gate of truth."
All the prophets have enjoined honesty and truthfulness. We read in a tradition:_ "No prophet was ever sent by God unless he was ordered to be truthful and to give back the trusts to its owners."( BIHAR AL ANWAR Vol.68 P.2)
So did we, in this concise, our best, not to leave the least amount of truth, and we hope that we have done so with the speed of God.

Whatever we wrote in this collection is a summary of the opinion and belief of the followers of our prophet's household; i.e. the SHIITE SECT OF ISLAM. This is without any change or deviation, confirmed by QURطN and to a less extent by traditions.
We aimed to write the subjects in brief and this, we did. It may be concluded here that this work:_
1_ Is a trustworthy reference that clearly presents the SHIITE belief and ideas. Here by all the other Muslims and non Muslims many have access to first hand information about the SHIITE.
2_ This work can be reasoning for God, to those who judge us with inadequate information, or take their information about us, from doubtful persons or our enemies; or from books of no importance.
3_ To study this work will show the reader that the difference between SHIITE and other Islamic sects is not that much to prevent us a peaceful living together, and having cooperation in important fields and affairs. Common aspects of our belief are many; our common enemies are many too.
4_ We believe that some mysterious hands are working hard to separate us, and to create disputes and hatred among Muslims, to kindle the fire of enmities!
These mysterious hands do not want, Islam to play his vital role after the smash of Communism, and to fill the vacancies of materialism.
Muslims should not leave their enemies unattended and to have success in their goals.
There now exists a good opportunity for us to present Islam to the world, as it really is.
5_ WE BELIEVE that if all the scholars and the leading men of all sects sit round a table to discuss the problems sincerely, with pure heart, and far from fanaticism, and obstinacy; they would of surety solve all the problems they have, and the differences would be reduced if not entirely erased.
Such a meeting was recently held in Zahedan. Shiites and Sunnies sat round a table. They had several sincere meeting and as a result gave an end to most of their differences. To end, I pray to our Lord and say:_

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