کتاب اعتقاد ما( انگلیسی)

Some reveal the aim of sending the scriptures toimprove the power of wisdom and understanding ofMan:

" See how have we explained our SIGNS variously sothat they may understand."

THE HOLY QURN S 6: 56" We have sent it down as an Arabic QURN, in orderthat you may use your wisdom."

THE HOLY QURN S 21: 2 Some of the verses urge people to use their mindsso as to distinguish good of bad

" ..... Say can a blind be held equal to one who can see? why don't you then think?"

THE HOLY QURN S 6: 05 And the worst of the moving creatures in the sightof 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!"

THE HOLY QURN S 8: 22

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

06MORE ABOUT GOD'S JUSTICE

As we have already mentioned we BELIEVE thatGod is JUST and He never oppresses; because cruel acts are indecent and unbecoming to Him:

" ..... And thy LORD will treat no one with injustice."

THE HOLY QURN S 81: 94

If some people are punished in this world or in theHereafters, it is due to their own deeds:

" It is not God who oppresses them, but they wrongtheir own soul."

THE HOLY QURN S 9: 07 Not only Man, but rather no creature in the worldis ever oppressed by God:

" Allah wants no injustice to any of His creatures."

THE HOLY QURN S 3: 801 All these verses are some how a guidance towardsmaking use of our wisdom.

REJECTION OF WHAT YOU CANNOT DO

WE BELIEVE that God will never oblige a duty toany one who cannot do it:

" Allah will not charge a soul with a duty that cannotbe fulfilled by him."

THE HOLY QURN S 2: 682

16THE PHILOSOPHY OF THE PAINF ULACCIDENTS

WE BELIEVE that the painful accidents thatsometimes 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( THEIRCITIES )upside down, and rained down on them brimstones, hard as baked clay, spread layer on layer."

THE HOLY QURN S 11: 28

And about the ungrateful and rebellious people ofSABA, GOD says:

" But they turned away( FROM THEIR LORD )and wesent against them the flood from the DAMS."

THE HOLY QURN S 43: 61

Some other painful incident are to admonishpeople and to teach them lessons:

" Mischief has appeared on land and sea by what thehands 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.

THE HOLY QURN S 03: 14 Other pains are what our hands make it and aredue to our ignorance and carelessness:

" Whatever good,( O. MAN! )happens to you is fromAllah: but whatever evil happens to you; is from yourself."

THE HOLY QURN S 4: 97

26THE EXISTENCE IS RULED BY THE BEST OF ORDERS

WE BELIEVE that the created world, or the worldof creation is the scenery on which the bests of orders act. In other word, the exisiting 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 justce and goodness; and if bad is seen, it

belong to people, or the creatures. We repeat again that God's justice is one of themost important bases of Islamic insight, without whichthe tenets such as the MONOTHEISM, PROPHETHOOD and DOOMSDAY will beendangered.

We have a tradition that Emam Sadiqe hasemphasized on Monotheism and God's justice as themain principles of the religion and then he adds:

" Whatever is becoming and fit for you, is notallowable to God. Justice is that you do not relatesomething to God, which doing it puts a blame uponyou.".[1]

36THE FOUR SOURCES OF OUR RELIGIOUS JURISPRUDENCE

Our religious jurisprudence and researches arebased on four sources: FIRST: QURN, the BOOK of Allah is the MainSource and the principle document of all the Islamic

[1]BOHAROLANVAR VOL .5 P .11

commandments. SECOND: The prophet's Methodical way, the socalled SONNAT, and also that of the Innocent Imams.

THIRD: Agreeing in opinion or determination, formed by UNANIMITY of all the juris prudents, andthe learned, suposing to be COMPETENT to Imam'sviews.

FOURTH: It is the WISDOM, by which absolutereasons of the wisdom we intend, and not cojecturesand surmises.

When the teacher of LAW believes on some thingto be done which is not found in the scripture orSonnat, he cannot propose his ideas as a divine decree. So also grasps to analogies and conjecturs in relatointo religious laws is not accepted by us.

But in cases where a man is quite sure of something, as we are all sure that theft, lying, betrayal andoffence are bad and evil; here we can aceept that,. What is lawful by wisdom is also lawful by relig ioinscrip tures and traditon, in all fields; such aseconomical, 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 andconjectures, forming an openion without good means of knowledge or sufficient evidence.

As for some newly appeared problems we can alsofind general commandments in the book and sonnat, by which we need not to use our imaginations.

46THE DOORS OF RESEARCH ARE ALWAYS OPEN

WE BELIEVE that the doors of research arepermanently open to all our religious problems and inquiries; and all the juris psudents 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 thereligious juris prudence should refer to an alive expertwho is also aware of the world affairs, and theproblems of our age.

Those who know not, should imitate those who

know well. We do not admit primary imitation of thosewho are dead, and people have to imitate some religious experts who are alive.

56THERE IS NO VACANCY FOR LAW

WE BELIEVE that in Islam there is no vacancy forLAW. That is to say: Until doomsday, all that might be needed, have been stated, sometimes especially and some times generally, therefore, an Islamic juris prudent has no right to legislate. Their duty is to deduce and extract the necessary commandment from the Aforementioned four sources and convey to the believers.

DOES not QURN say through the last chapterthat was revealed to the prophet:( MAAEDEH S 5 ):

" To day I have perfected your religion for you, andcompleted my favour to you, and have chosen for you, Islam, as your religion."

THE HOLY QURN S 5: 3

How can Islam be called perfect if it has noadequate and proper law to satisfy all ages and times?