Islam

Add links
From Imamatpedia

Islam (Arabic: إسلام) literally means making peace, surrendering, or submitting something to someone. In terminology, it refers to the sharia of the Seal of the Prophets (SAWA), but other meanings such as submission, divine religion, and the religion of the Seal of the Prophets are also conceivable for it. This subject has been discussed in numerous verses of the Noble Quran. Islam is a religion consisting of three sections: principles of beliefs, ethics, and rulings. It has characteristics, some of which include: harmony with the human primordial nature; harmony with the intellect; ease and simplicity; internal cohesion and solidity; and responsiveness to the epistemological and jurisprudential needs of the time.

Definition

Literal Meaning

Main article: Islam in literal sense

"Islam" has been used in the meanings of entering into peace, surrendering or submitting something to someone, and making worship and religion pure for God.[1] The derivatives of Islam are also used to mean peace, reconciliation, peacefulness, surrendering, and humility. Islam in the chapter of ifʿāl (Arabic: إفعال) has the following meanings: compliance (inqiyād),[2] obeying a command and prohibition without any objection,[3] total and unconditional obedience and being in absolute submission,[4] acknowledgement of the divine decree, sincerity in worship,[5] and the performance of acts of obedience far from any deceit.[6][7]

Terminological Meaning

Islam in the Meaning of Submission

See also: Submission

From the perspective of divine religion, one of the main pillars of Islamic ethics is surrendering to the commands and prohibitions of God, just as God commands the Noble Prophet (SAWA) to have this attribute: ﴾Say, "Indeed, I have been commanded to be the first of those who submit [to God] and never be of the polytheists."﴿[8] "Islam" means being in submission to the truth; «Islam is submission.»[9] In situations where a person's interests, personal prejudice, or habit stand in opposition to the truth, humanity must surrender itself to the truth and forsake whatever is other than the truth.[10][11]

Islam in the Meaning of Divine Religion

Template:Also One of the applications of Islam is its use for the divine religion from Adam to the Seal of the Prophets. It is explicitly stated in the Noble Quran that Islam has been the religion of all the prophets. The most important characteristics of the divine religion are:

  1. Truthfulness: Truthfulness is one of the characteristics that caused Islam to be introduced as a divine religion: ﴾Say, "O mankind, the truth has come to you from your Lord, so whoever is guided is only guided for [the benefit of] his soul, and whoever goes astray only goes astray [in violation] against it. And I am not over you a manager."﴿[12]
  2. Monotheism: Islam is founded on monotheism (tawḥīd); based on this, the Quran considers the religion accepted by God and the religion of all the prophets—which share many branches such as prayer, fasting, jihad, enjoining good and forbidding wrong, and the like—to be Islam, and it considers all divine prophets and their followers to be Muslims: ﴾Indeed, the religion in the sight of Allah is Islam.﴿[13]
  3. Conformity with primordial nature: Islamic legislation is in harmony with the primordial nature (fiṭrah) and the creation of man: ﴾So direct your face toward the religion, inclining to truth. [Adhere to] the fitrah of Allah upon which He has created [all] people. No change should there be in the creation of Allah. That is the correct religion, but most of the people do not know.﴿[14]
  4. Moderation: Another characteristic that drives Islam towards being divine is moderation, as the verse ﴾They say, "Be Jews or Christians [so] you will be guided." Say, "Rather, [we follow] the religion of Abraham, inclining toward truth, and he was not of the polytheists."﴿[15] considers the religion of Abraham as upright (ḥanīf) and the true religion. "Upright" means turning away from misguidance and moving towards guidance, and the requisite of such a matter is the establishment and preservation of moderation.[16]

Islam in the Meaning of the Final Religion

See also: Final religion

The third application of this word is Islam meaning specifically the religion of the Seal of the Prophets, which is the last and most perfect heavenly religion. It began in 610 CE with the prophetic mission of the Messenger of God (SAWA) in Mecca and expanded rapidly after the migration of the Prophet and the Muslims to Medina. The fundamental pillars of this religion are established upon monotheism, prophethood, and the hereafter (maʿād). Anyone who acknowledges the oneness of God and the prophethood of the Prophet with veracity and truthfulness is considered a Muslim.[17]

Conceptual Relations of Islam with Aligning Terms

Relationship with Faith

Template:Also The most important division proposed for Islam is imitative and investigative Islam. Investigative Islam is coupled with faith. There are differences between Islam and faith, such as:

  1. The condition of faith is Islam, and Islam and faith have a hierarchical relationship, meaning faith comes after Islam: ﴾The bedouins say, "We have believed." Say, "You have not [yet] believed; but say [instead], 'We have submitted,' for faith has not yet entered your hearts. And if you obey Allah and His Messenger, He will not deprive you from your deeds of anything. Indeed, Allah is Forgiving and Merciful."﴿[18] Therefore, although both Islam and faith signify belief in the Muhammadan sharia (SAWA), Islam is a non-firm belief whereas faith is a firm belief.[19]
  2. Islam is merely belief in monotheism, prophethood, and the hereafter; however, faith, in addition to this, includes practical commitment and incorporates guardianship (wilāyah).
  3. Islam is the adherence to matters that result in the application of apparent rulings: such as the purity of the body; the permissibility of slaughtered meat; assuming actions are correct; preparing, washing, and burying the deceased along with the funeral prayer; the validity of marriage; and the right to inheritance. Faith, however, is the source of otherworldly salvation and felicity.[20]

Relationship with Religion and Sharia

Template:Also Islam is the divine tradition of all heavenly prophets.[21] All prophets pursued a single objective and affirmed one another: ﴾The Messenger has believed in what was revealed to him from his Lord, and [so have] the believers. All of them have believed in Allah and His angels and His books and His messengers, [saying], "We make no distinction between any of His messengers." And they say, "We hear and we obey. [We seek] Your forgiveness, our Lord, and to You is the [final] destination."﴿[22] They belonged to a single nation. Nevertheless, each of their sharias had certain specific features. The difference between religion and sharia is that abrogation does not apply to religion; however, a sharia is abrogated by the pronouncement of the subsequent sharia. A new sharia affirms some rulings of the sharia before it and abrogates others: ﴾And [I have come] confirming what was before me of the Torah and to make lawful for you some of what was forbidden to you. And I have come to you with a sign from your Lord, so fear Allah and obey me.﴿[23] The final sharia, possessing ultimate perfection, is the sharia of Prophet Muhammad (SAWA), which is unconditionally called "Islam".[24]

Islam in the Noble Quran

Main article: Islam in the Quran

The word Islam appears eight times and its derivatives 134 times in the Quran. In addition to its literal meaning, the word Islam in the Noble Quran is understood to have two other meanings: one being specifically the sharia of the Seal of the Prophets (SAWA)[25] and the other the religion and conduct of all divine prophets, or in other words, the "religion of God".[26][27]

Some of the verses wherein Islam means the final sharia include:

  1. ﴾This day I have perfected for you your religion and completed My favor upon you and have approved for you Islam as religion.﴿[28]
  2. ﴾And whoever desires other than Islam as religion - never will it be accepted from him.﴿[29]
  3. ﴾Indeed, the Muslim men and Muslim women... Allah has prepared for them forgiveness and a great reward.﴿[30]
  4. ﴾And I have been commanded to be the first of the Muslims.﴿[31][32]

Sources of Understanding Islam

The Divine Book

Main article: Quran

The Quran is the holy book of Muslims. Its name means collection, gathering, and recitation, and it was revealed to Prophet Muhammad (SAWA) over a period of 23 years. The manner of the revelation of the Quran was via "revelation" (waḥy), meaning a form of verbal communication between God and the Prophet conveyed through an angel named "Gabriel". The Quran requires interpretation, and understanding it necessitates exegetes such as the Infallibles (AS).[33]

Tradition of the Seal of the Prophets

Main article: Tradition of the Seal of the Prophets

History of Islam

Among the great sharias, only Islam has a clear and unambiguous history of origin, heavenly book, rulings, acts of worship, and the conduct and life of its prophet. Islam emerged among a people who were far from human virtues, possessed no civilization or culture, worshipped idols, ate carrion, buried their daughters alive, and killed their children out of fear of poverty. The great civilizations of that era were also in decline. The people of Iran and Rome were suffering from the corruption of their rulers and were seeking a remedy.

Compared to Judaism and Christianity, Islam has broader and more diverse teachings. The revelatory teachings of Islam were gradually revealed to the Noble Prophet (SAWA) over 23 years and expanded. Initially, His Holiness was commanded to begin his call with his close relatives: ﴾And warn your closest kindred.﴿[34] In the second stage, he called the people of Mecca and surrounding regions to the religion of Islam: ﴾And this is a Book which We have sent down, blessed and confirming what was before it, that you may warn the Mother of Cities and those around it.﴿[35] Ultimately, he directed his call to all: ﴾And this Quran was revealed to me that I may warn you thereby and whomever it reaches.﴿[36][37]

Because the religion of Islam possessed an astonishing capability to attract nations to itself, it conquered the entire civilized world of that era within a short period. The unparalleled features of this heavenly religion, such as harmony with human primordial nature and the rejection of social injustices and unjust aristocratic class systems, drew oppressed and exhausted nations towards it.[38][39] After Islam encompassed almost all regions of the Arabian Peninsula, the Noble Prophet (SAWA) also invited the peoples of other countries, such as Iran, Egypt, Rome, and Abyssinia, to accept it. Parts of these lands were annexed to the Islamic territory during His Holiness's lifetime and other parts after his demise, and many of their inhabitants became Muslims. Consequently, the religion of Islam spread to the continent of Asia, the shores of the Roman Sea, India, and as far as the shores of the Atlantic Ocean.[40][41]

Objectives and Strategies of Islam

Main article: Objectives of Islam

Islamic thinkers have enumerated the objective of Islam as leading humanity to true felicity in this world and the hereafter,[42] acquiring true knowledge, commendable ethics,[43] and the establishment of justice in society.[44] The result of following the commands of Islam is the growth and perfection of society and its independence and progress. For this reason, Islam was able to unite vast civilizations right from the beginning and create an even greater civilization.[45][46]

Macro-Strategies

To realize Islam externally, significant strategies have been proposed, which are outlined as follows:

  1. Islamic Unity: Islamic unity and unity among Muslims is one of the macro-strategies for the realization of pure Muhammadan Islam (SAWA). The unity of all human beings under the shade of brotherhood, affection, veracity, and inner and outer purity has been one of the goals of the heavenly sharias, and this issue is influential in forming the utopian society and repelling corruption.[47] Based on the ruling of the necessity of brotherhood among believers ﴾The believers are but brothers﴿,[48] the afflictions of Muslims stem from their disregard for this divine command.[49]
  2. Islamic Progress: Another strategy for the realization of Islam is the issue of progress. Human progress means addressing all dimensions of humanity and guiding it through this means to reach the transcendent dimension.[50] The components of progress can be summarized in several points: liberation from the domination of foreigners and the sovereignty of Islam, the equality of everyone before the law, the elimination of oppression and inequality,[51] scientific and cultural growth,[52] God-wariness (taqwā) and jihad,[53] eradicating poverty, equitable distribution of wealth,[54] and economic growth.[55]
  3. Islamic Civilization: By outlining progress from the perspective of pure Islam, the civilization intended by Islam also becomes clear. In this type of civilization, besides the worldly grandeur and magnificence of a nation (ummah), its spiritual and human values will constitute the essential part of the civilization. Religion, law,[56] independence, freedom,[57] freedom of the press, freedom of expressing belief,[58] and freedom of parties and groups[59] are considered indicators of civilization.[60][61]

Teachings of Islam

Islam is a comprehensive and realistic school of thought wherein all aspects of human needs have been considered.[62] The aggregate teachings of Islam are divided into three sections from one perspective:

  1. Principles of Beliefs: Meaning the things that every Muslim must believe in. The duty resting upon the human being in this regard is of an investigative nature and relates to inner and heartfelt actions.
  2. Ethics: Meaning the traits with which every Muslim must adorn themselves and from whose opposites they must distance themselves.
  3. Rulings: Meaning the commands relating to the external and objective activities of humanity, encompassing livelihood, the hereafter, and individual and social affairs.[63]

These three sections are also interconnected; meaning that proper beliefs pave the way for the emergence of virtuous ethics, and virtuous ethics are commensurate with rulings and religious obligations. This relationship exists reciprocally as well; meaning, acting upon religious obligations provides the groundwork for achieving higher stages of ethics and, consequently, a higher degree of belief.[64][65]

Roots of Religion

See also: Roots of religion

That category of Islamic commands related to the beliefs of humanity is termed the roots of religion, which in the school of the Ahl al-Bayt (AS) are as follows:

  1. Monotheism: Meaning belief in the oneness of God in essence, attributes, actions, and worship. Based on this, monotheism has levels and categories such as: essential monotheism; attributive monotheism; actional monotheism; and worship monotheism.
  2. Justice: The Shia and the Mu'tazila believe that justice has an intellectual meaning and concept, and the perfect divine attributes necessitate that God behaves with justice.
  3. Prophethood: Belief in the prophethood of previous prophets (general prophethood) and the prophethood of Prophet Muhammad (specific prophethood) is among the principles of Islamic beliefs. Based on this, Prophet Muhammad (SAWA) is the final divine prophet, the Glorious Quran is the final heavenly book, and the sharia of Islam is the final divine sharia.
  4. Imamate: The Ahl al-Sunnah have considered imamate to be among the branches of religion and the obligations of the people, but the Imami Shia considers it to be among the foundational beliefs and regards the appointment of the Imam as an act of God.
  5. Hereafter: Belief in the hereafter (maʿād) is common to all divine religions.[66] Islamic thinkers have introduced the hereafter as one of the roots of religion.[67] Most jurists consider belief in bodily resurrection to be included in the roots of religion, and they regard the view of a strictly spiritual resurrection as a denial of the hereafter.[68][69]

Branches of Religion

See also: Branches of religion

That category of Islamic commands pertaining to the actions of humanity is termed the branches of religion. Prayer, fasting, alms-tax (zakāh), and Hajj are considered among the most important branches of the religion of Islam.[70]

Characteristics of Islam

The holy religion of Islam is established upon progressive and perfected principles, making this religion a global, rational, and eternal religion. The important cases of these are mentioned below:

  1. Comprehensiveness of Islam: Because it attends to all existential dimensions of humans, fulfills primordial and natural needs, and provides comprehensive and perfect instructions for the guidance of humanity and the explication of worldly and otherworldly felicity, the religion of Islam possesses comprehensiveness compared to other religions.[71] Islam is a human-building school of thought and has a program for all developmental stages of the human being, from the fetal and childhood periods to the stages of purification of the soul and spiritual wayfaring.[72] Thus, besides individual aspects, it addresses the social relations of the human in society, as well as the relationship of the Islamic society with other societies[73] and the politics of running the country and the Islamic government.[74]
  2. Eternity and Dynamism of Islam: The Noble Quran introduces the Prophet of Islam (SAWA) as the Seal of the Prophets (AS).[75] In narrations as well, the Messenger of God (SAWA) is introduced as the Seal of the Prophets (AS), after whom no prophet will come.[76] Islamic thinkers attribute the eternity of Islam to the comprehensiveness of its laws, doctrines, and the essence of the religion in explaining all that is necessary for human felicity,[77] and they believe the rulings of Islam continue for all individuals until the Day of Resurrection.[78]
  3. Establishment of Justice: One of the important goals of Islam is the establishment and expansion of social justice and the elimination of oppression.[79] All prophets (AS) and divine saints (AS) have strived to realize and expand justice and equity in society so that human beings may attain their true status—which is the requisite of their primordial nature and creation—and all individuals in society may enjoy the right to life, good will, and righteous deeds.[80] Preventing oppression and the rule of oppressors are among the matters that do not change with the passage of time,[81] and their complete realization is impossible without struggle and the formation of an Islamic government.[82]
  4. Moderation and Temperance: The Noble Quran introduces the Islamic nation as the middle nation[83] which is the same as the straight path, free of deviation.[84] This is because Islam and the straight path constitute the closest route to reach God, and it is the path of the Messenger of God (SAWA) and the Ahl al-Bayt (AS).[85] The honorable Messenger of Islam (SAWA) himself also possessed true moderation and absolute uprightness, and was the manifestation of all divine attributes and names, in such a way that the manifestation of one name in him did not overpower another name.[86] Hence, excess and negligence have no place in religion, whether in the realm of action or in the realm of belief.[87][88]
  5. Harmony with Human Primordial Nature: Nature—or in Quranic terms, the primordial nature of humanity—is created in a manner that inherently seeks the truth, perfection, salvation, and permanence. The human being perceives their own existence as deficient and needy, and seeks connection to absolute power and wealth. The holy religion of Islam is an eternal religion that addresses these primordial needs of the human and fulfills them fittingly. By introducing God Almighty as the sole Creator and bestower of existence upon the universe and humanity, Islam guides the human's sense of worship and gratitude toward the Truth.
  6. Harmony with the Intellect: The humanity of a human being is established by their intellectual faculty. The intellect is a divine blessing upon humanity, relying on which the human proceeds to know the universe, the Creator, and also manage their worldly life. A religion claiming eternity must possess conformity and harmony with rationality. The holy religion of Islam, especially the final heavenly book which has remained immune to the blight of distortion, not only has no conflict or strife with the intellect, but is its collaborator and encourager. There are numerous verses that invite Muslims to learn and utilize the intellectual faculty and reprimand humans for lack of intellection: ﴾Thus does Allah make clear to you His verses that you might use reason.﴿[89]
  7. Ease and Simplicity: Another characteristic of an eternal religion that claims universality and applicability for all human beings across all eras is its comprehensibility and simplicity in the realm of beliefs and religious teachings, as well as ease and avoidance of backbreaking and harmful duties in the sphere of acts of worship and individual and social rulings.
  8. Internal Cohesion and Solidity: One of the characteristics of the true religion and eternal faith is that its doctrines are solid and internally coherent. First, they must not have any contradiction or discrepancy with each other and must be free from antithesis. Second, its diverse doctrines in various fields—such as theological, economic, social, and political—should all function like the components of a machine to achieve a predetermined objective.
  9. Compatibility of Religion and the World: Looking at the holy religion of Islam, we find that Islam not only does not recommend abandoning the world and leading a monastic life, but while prohibiting it, enjoins making optimal use of worldly blessings: ﴾But seek, through that which Allah has given you, the home of the Hereafter; and [yet], do not forget your share of the world.﴿[90]
  10. Inclusion of Progressive Political and Economic Principles: In the spheres of politics and economics, Islam also encompasses progressive and rational principles, which has caused the distinction and specific prominence of this religion.[91]
  11. Finality: Islam is the final and most perfect heavenly religion, the prophet of which is Prophet Muhammad bin Abdullah (SAWA). The audience of the Prophet of Islam (SAWA) and his religion are all peoples of the world: ﴾It is not but a reminder to the worlds﴿[92] and the address of the Quran explicitly includes all human beings. The Noble Quran emphasizes that the mission of Muhammad (SAWA) is public and universal: ﴾And We have not sent you except comprehensively to mankind as a bringer of good tidings and a warner.﴿[93] According to the verses of the Quran, Islam will ultimately prevail over all religions: ﴾It is He who has sent His Messenger with guidance and the religion of truth to manifest it over all religion, although they who associate others with Allah dislike it﴿[94]; ﴾And We have revealed to you, [O Muhammad], the Book in truth, confirming that which preceded it of the Scripture and as a criterion over it. So judge between them by what Allah has revealed and do not follow their inclinations away from what has come to you of the truth. To each of you We prescribed a law and a method. Had Allah willed, He would have made you one nation [united in religion], but [He intended] to test you in what He has given you; so race to [all that is] good. To Allah is your return all together, and He will [then] inform you concerning that over which you used to differ.﴿[95] The requisite of the finality of the religion is its eternity.[96]

Islam from a Jurisprudential Perspective

Main article: Islam in Islamic jurisprudence

Ways of Establishing Islam

Three ways have been mentioned for establishing an individual's Islam:

  1. Speech: Anyone who utters the twofold testimony «I bear witness that there is no god but Allah and I bear witness that Muhammad is the Messenger of Allah» or its translation in any language is ruled to be a Muslim.[97] In the case of a mute person, an indicative gesture suffices.[98]
  2. Deed: Performing acts such as the daily prayers, fasting in the month of Ramadan, and Hajj, which are exclusive to Muslims, signifies the Islam of the performer; provided, of course, that they do not have a prior record of disbelief. In the event of having a prior record, there is disagreement over whether the performance of the aforementioned acts signifies their Islam. The view of non-significance is attributed to the majority of jurists.[99]
  3. Dependence: Dependence is of three types:
  4. Dependence on parents: A prepubescent child is dependent on their parents. Therefore, if the parents or one of them is Muslim, their prepubescent children are also ruled as Muslims.[100]
  5. Dependence on the captor: A child taken into captivity by a Muslim separated from their disbeliever parents is subject to disagreement over whether they are ruled as a Muslim in dependence upon the captor's Islam or not, or if they only follow them regarding the purity of the body, not in other rulings.[101]
  6. Dependence on the Abode of Islam: A child found in the Islamic territory or a territory of disbelief where Muslims are also present is ruled to be a Muslim.[102][103]

Effects of Islam

In the holy sharia, certain effects result from accepting Islam, the most important of which are:

  1. The waiving of divine rights—both financial rights, such as alms-tax, khums, and expiations, and non-financial rights, such as prayer, fasting, and Hajj—that were missed by the disbeliever prior to Islam. However, the rights of people (ḥaqq al-nās), such as debts, are not waived and must be fulfilled.
  2. The purification of the body and its moistures.
  3. The inviolability of their blood, property, and prepubescent children. Thus, killing a Muslim, forcibly seizing their wealth, and violating their young children (such as taking them captive) are impermissible. However, the immovable assets of a belligerent disbeliever who converted to Islam in the abode of disbelief before being captured—such as land, gardens, and orchards—are the spoils of the Muslims. If they become Muslim after captivity, all their properties are considered spoils, and only their blood and prepubescent children are inviolable.[104]
  4. The application of the rulings of Islam to their prepubescent children by way of dependence.
  5. Limitation on wives: A disbeliever who has more than four wives must, upon accepting Islam, release the excess over four.[105]
  6. Obligation of circumcision: Circumcision is obligatory for a disbeliever who becomes a Muslim, even if they are elderly.[106][107]

Related Entries

Sources

  1. Hashemi Shahroudi, Seyyed Mahmoud, Farhang-e Fiqh motabeq-e Mazhab-e Ahl-e Bayt
  2. Diba, Hossein, Islam, Dairat al-Ma'arif-e Quran-e Karim vol. 3
  3. Kousha, Mohammad Ali, Article "Islam", Daneshnameh-ye Moaser-e Quran-e Karim
  4. Mohaddesi, Javad, Farhangnameh-ye Dini
  5. Asadi, Ali, Religion, Dairat al-Ma'arif-e Quran-e Karim vol. 13
  6. Khorasani, Ali, Moderation - Khorasani, Dairat al-Ma'arif-e Quran-e Karim vol. 3
  7. Zakariayi, Mohammad Ali, Farhang-e Motahar
  8. Amid Zanjani, Abbas Ali, Daneshnameh-ye Fiqh-e Siyasi vol. 1
  9. Qadardan Qaramaleki, Mohammad Hasan, Article "Islam", Daneshnameh-ye Kalam-e Eslami vol. 1
  10. Sohrabifar, Mohammad Taqi, Article "Islamology", Manzoumeh-ye Fekri-ye Imam Khomeini
  11. Allahbadashti, Ali, Article "Islam", Daneshnameh-ye Imam Khomeini vol. 1
  12. Khosropanah, Abdolhossein, Kalam-e Novin-e Eslami
  13. Research Institute of Islamic Sciences of Imam Sadiq (AS), Farhang-e Shi'eh

Template:Islam Template:School of thought Template:Prophetology

Footnotes

  1. ↑ Rāghib al-Iṣfahānī, Abū al-Qāsim, Al-Mufradāt fī gharīb al-Qurʾān, under the root of Islam; Al-Ṣiḥāḥ, under the root of Islam.
  2. ↑ Lisān al-ʿArab, vol. 6, p. 345; Majmaʿ al-baḥrayn, vol. 2, p. 407; Maqāyīs al-lughah, vol. 3, p. 90, "s-l-m".
  3. ↑ Tafsīr al-Māwardī, vol. 1, pp. 379-380; Mabādiʾ al-Islām, p. 7.
  4. ↑ Khoda va insan dar Quran, p. 256.
  5. ↑ Majmaʿ al-baḥrayn, vol. 2, p. 407, "s-l-m".
  6. ↑ Majmaʿ al-bayān, vol. 2, p. 715; Tafsīr al-Marāghī, vol. 1, part 3, p. 117.
  7. ↑ See: Kousha, Mohammad Ali, Article "Islam", Daneshnameh-ye Moaser-e Quran-e Karim; Diba, Hossein, Islam, Dairat al-Ma'arif-e Quran-e Karim vol. 3, pp. 237-260.
  8. ↑ ﴾قُلْ إِنِّي أُمِرْتُ أَنْ أَكُونَ أَوَّلَ مَنْ أَسْلَمَ وَلَا تَكُونَنَّ مِنَ الْمُشْرِكِينَ﴿ Quran 6:14. See: Khatami, Seyyed Ahmad, Dar astan-e imaman-e masum vol. 2, p. 417.
  9. ↑ «الْإِسْلَامُ‏ هُوَ التَّسْلِيمُ‏» Nahj al-Balāghah, Wisdom 125.
  10. ↑ Motahari, Morteza, Majmoueh-ye asar, vol. 1, p. 314.
  11. ↑ Zakariayi, Mohammad Ali, Farhang-e Motahar, p. 92.
  12. ↑ ﴾قُلْ يَا أَيُّهَا النَّاسُ قَدْ جَاءَكُمُ الْحَقُّ مِنْ رَبِّكُمْ فَمَنِ اهْتَدَى فَإِنَّمَا يَهْتَدِي لِنَفْسِهِ وَمَنْ ضَلَّ فَإِنَّمَا يَضِلُّ عَلَيْهَا وَمَا أَنَا عَلَيْكُمْ بِوَكِيلٍ﴿ Quran 10:108. See: Diba, Hossein, Dairat al-Ma'arif-e Quran-e Karim vol. 3, pp. 237-260.
  13. ↑ ﴾إِنَّ الدِّينَ عِنْدَ اللَّهِ الْإِسْلَامُ﴿ Quran 3:19.
  14. ↑ ﴾فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفًا فِطْرَتَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْهَا لَا تَبْدِيلَ لِخَلْقِ اللَّهِ ذَلِكَ الدِّينُ الْقَيِّمُ وَلَكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ﴿ Quran 30:30.
  15. ↑ ﴾وَقَالُوا كُونُوا هُودًا أَوْ نَصَارَى تَهْتَدُوا قُلْ بَلْ مِلَّةَ إِبْرَاهِيمَ حَنِيفًا وَمَا كَانَ مِنَ الْمُشْرِكِينَ﴿ Quran 2:135.
  16. ↑ See: Khorasani, Ali, Moderation - Khorasani, Dairat al-Ma'arif-e Quran-e Karim vol. 3.
  17. ↑ See: Mohaddesi, Javad, Farhangnameh-ye Dini, p. 25.
  18. ↑ ﴾قَالَتِ الْأَعْرَابُ آمَنَّا قُلْ لَمْ تُؤْمِنُوا وَلَكِنْ قُولُوا أَسْلَمْنَا وَلَمَّا يَدْخُلِ الْإِيمَانُ فِي قُلُوبِكُمْ وَإِنْ تُطِيعُوا اللَّهَ وَرَسُولَهُ لَا يَلِتْكُمْ مِنْ أَعْمَالِكُمْ شَيْئًا إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ﴿ Quran 49:14.
  19. ↑ See: Kulaynī, Muḥammad b. Yaʿqūb, Uṣūl al-Kāfī, vol. 2, p. 27.
  20. ↑ See: Kulaynī, Muḥammad b. Yaʿqūb, Uṣūl al-Kāfī, vol. 1, pp. 46, 53, 63-64, vol. 2, pp. 25-26; Tafsīr al-ṣāfī, vol. 2, p. 595; Tabatabai, Seyyed Mohammad Hossein, Al-Mīzān, vol. 1, p. 310; Awāʾil al-maqālāt, p. 15; Jawāhir al-kalām, vol. 6, p. 59.
  21. ↑ Quran 3:19.
  22. ↑ ﴾آمَنَ الرَّسُولُ بِمَا أُنْزِلَ إِلَيْهِ مِنْ رَبِّهِ وَالْمُؤْمِنُونَ كُلٌّ آمَنَ بِاللَّهِ وَمَلَائِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ لَا نُفَرِّقُ بَيْنَ أَحَدٍ مِنْ رُسُلِهِ وَقَالُوا سَمِعْنَا وَأَطَعْنَا غُفْرَانَكَ رَبَّنَا وَإِلَيْكَ الْمَصِيرُ﴿ Quran 2:285.
  23. ↑ ﴾وَمُصَدِّقًا لِمَا بَيْنَ يَدَيَّ مِنَ التَّوْرَاةِ وَلِأُحِلَّ لَكُمْ بَعْضَ الَّذِي حُرِّمَ عَلَيْكُمْ وَجِئْتُكُمْ بِآيَةٍ مِنْ رَبِّكُمْ فَاتَّقُوا اللَّهَ وَأَطِيعُونِ﴿ Quran 3:50.
  24. ↑ See: Farhang-e Shi'eh, pp. 248-249.
  25. ↑ Kashf al-asrār, vol. 2, pp. 52, 196; Manhaj al-ṣādiqīn, vol. 2, p. 194; Rūḥ al-maʿānī, vol. 3, part 3, p. 288.
  26. ↑ Tafsīr Ibn Kathīr, vol. 2, p. 426; Al-Milal wa-al-niḥal, vol. 1, p. 39; Al-Mīzān, vol. 3, pp. 120-121.
  27. ↑ Diba, Hossein, Islam, Dairat al-Ma'arif-e Quran-e Karim vol. 3, pp. 237-260.
  28. ↑ ﴾الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الْإِسْلَامَ دِينًا﴿ Quran 5:3.
  29. ↑ ﴾وَمَنْ يَبْتَغِ غَيْرَ الْإِسْلَامِ دِينًا فَلَنْ يُقْبَلَ مِنْهُ﴿ Quran 3:85.
  30. ↑ ﴾إِنَّ الْمُسْلِمِينَ وَالْمُسْلِمَاتِ... أَعَدَّ اللَّهُ لَهُمْ مَغْفِرَةً وَأَجْرًا عَظِيمًا﴿ Quran 33:35.
  31. ↑ ﴾وَأُمِرْتُ لِأَنْ أَكُونَ أَوَّلَ الْمُسْلِمِينَ﴿ Quran 39:12.
  32. ↑ Kousha, Mohammad Ali, Article "Islam", Daneshnameh-ye Moaser-e Quran-e Karim.
  33. ↑ See: Khosropanah, Abdolhossein, Kalam-e Novin-e Eslami vol. 2, p. 184.
  34. ↑ ﴾وَأَنْذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ﴿ Quran 26:214.
  35. ↑ ﴾وَهَذَا كِتَابٌ أَنْزَلْنَاهُ مُبَارَكٌ مُصَدِّقُ الَّذِي بَيْنَ يَدَيْهِ وَلِتُنْذِرَ أُمَّ الْقُرَى وَمَنْ حَوْلَهَا﴿ Quran 6:92.
  36. ↑ ﴾وَأُوحِيَ إِلَيَّ هَذَا الْقُرْآنُ لِأُنْذِرَكُمْ بِهِ وَمَنْ بَلَغَ﴿ Quran 6:19.
  37. ↑ See: Tabatabai, Seyyed Mohammad Hossein, Al-Mīzān, vol. 4, pp. 159-161.
  38. ↑ See: Maʿālim al-nubuwwah fī al-Qurʾān al-karīm, vol. 3, pp. 58-61, 537-558.
  39. ↑ See: Farhang-e Shi'eh, p. 250.
  40. ↑ See: Lughat-nāmah, vol. 2, p. 2092, "Islam".
  41. ↑ See: Asadi, Ali, Religion, Dairat al-Ma'arif-e Quran-e Karim vol. 13, pp. 236-237; Allahbadashti, Ali, Article "Islam", Daneshnameh-ye Imam Khomeini vol. 1, pp. 724-736.
  42. ↑ Tabatabai, Al-Mīzān, 1/388.
  43. ↑ Tabatabai, Al-Mīzān, 4/104.
  44. ↑ Motahari, Majmoueh-ye asar, 16/430.
  45. ↑ Motahari, Majmoueh-ye asar, 21/54-55.
  46. ↑ Allahbadashti, Ali, Article "Islam", Daneshnameh-ye Imam Khomeini vol. 1, pp. 724-736.
  47. ↑ Sharh-e Chehel Hadith, p. 309.
  48. ↑ ﴾إِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ﴿ Quran 49:10.
  49. ↑ Sahifeh-ye Nour, vol. 11, p. 148; vol. 14, p. 142.
  50. ↑ Sahifeh-ye Nour, vol. 4, p. 15.
  51. ↑ Vasiyyatnameh-ye Imam Khomeini, clause B.
  52. ↑ Sahifeh-ye Nour, vol. 4, p. 188.
  53. ↑ Sahifeh-ye Nour, vol. 20, p. 123.
  54. ↑ Sahifeh-ye Nour, vol. 8, p. 37.
  55. ↑ Sahifeh-ye Nour, vol. 19, p. 204.
  56. ↑ Sahifeh-ye Nour, vol. 1, p. 110.
  57. ↑ Sahifeh-ye Nour, vol. 5, p. 32.
  58. ↑ Sahifeh-ye Nour, vol. 5, p. 33.
  59. ↑ Sahifeh-ye Nour, vol. 5, p. 181.
  60. ↑ Sahifeh-ye Nour, vol. 8, pp. 3 and 4.
  61. ↑ Sohrabifar, Mohammad Taqi, Article "Islamology", Manzoumeh-ye Fekri-ye Imam Khomeini, p. 202.
  62. ↑ Majmoueh-ye asar, vol. 2, p. 63, "Moqaddameh-i bar jahanbini-ye Eslami".
  63. ↑ Majmoueh-ye asar, vol. 2, p. 63; "Moqaddameh-i bar jahanbini-ye Eslami".
  64. ↑ Al-Mīzān, vol. 11, pp. 155-158; Quran dar Eslam, pp. 13-14.
  65. ↑ Diba, Hossein, Islam, Dairat al-Ma'arif-e Quran-e Karim vol. 3, pp. 237-260.
  66. ↑ Mullā Ṣadrā, Mafātīḥ al-ghayb, 412; Imam Khomeini, Taqrīrāt, 3/248.
  67. ↑ Fāḍil Miqdād, Al-Bāb al-ḥādī ʿashar, 52; Majlisī, Muḥammad Bāqir, Mirʾāt al-ʿuqūl, 9/159.
  68. ↑ Fāḍil al-Hindī, Kashf al-lithām, 10/667; Khūʾī, Ṣirāṭ al-najāh, 3/415.
  69. ↑ Allahbadashti, Ali, Article "Islam", Daneshnameh-ye Imam Khomeini vol. 1, pp. 724-736.
  70. ↑ Qadardan Qaramaleki, Mohammad Hasan, Article "Islam", Daneshnameh-ye Kalam-e Eslami vol. 1, pp. 243-258.
  71. ↑ Tabatabai, Al-Mīzān, 4/121.
  72. ↑ Imam Khomeini, Sahifeh, 6/41-42 and 7/288.
  73. ↑ Imam Khomeini, Sahifeh, 5/389.
  74. ↑ Imam Khomeini, Velayat-e Faghih, 29.
  75. ↑ Quran 33:40.
  76. ↑ Ṣadūq, ʿUyūn akhbār al-Riḍā, 2/154; Mufīd, Al-Amālī, 251; Ṭabrisī, Aḥmad b. ʿAlī, Al-Iḥtijāj, 2/498.
  77. ↑ Motahari, Majmoueh-ye asar, 19/221.
  78. ↑ Baḥrānī, Al-Ḥadāʾiq al-nāḍirah, 9/403; Bojnourdi, Al-Qawa'id al-Fiqhiyyah, 2/57-58.
  79. ↑ Motahari, Majmoueh-ye asar, 19/286.
  80. ↑ Tabatabai, Al-Mīzān, 3/248.
  81. ↑ Imam Khomeini, Sahifeh, 21/405.
  82. ↑ Imam Khomeini, Velayat-e Faghih, 70.
  83. ↑ Quran 2:143.
  84. ↑ Tabatabai, Al-Mīzān, 1/330.
  85. ↑ Imam Khomeini, Adab al-Salat, 287.
  86. ↑ Imam Khomeini, Hadith-e Jonoud, 147-148.
  87. ↑ Imam Khomeini, Adab al-Salat, 25.
  88. ↑ Allahbadashti, Ali, Article "Islam", Daneshnameh-ye Imam Khomeini vol. 1, pp. 724-736.
  89. ↑ ﴾كَذَلِكَ يُبَيِّنُ اللَّهُ لَكُمْ آيَاتِهِ لَعَلَّكُمْ تَعْقِلُونَ﴿ Quran 2:242, 57:17, and 8:22.
  90. ↑ ﴾وَابْتَغِ فِيمَا آتَاكَ اللَّهُ الدَّارَ الْآخِرَةَ وَلَا تَنْسَ نَصِيبَكَ مِنَ الدُّنْيَا﴿ Quran 28:77.
  91. ↑ Qadardan Qaramaleki, Mohammad Hasan, Article "Islam", Daneshnameh-ye Kalam-e Eslami vol. 1, pp. 243-258.
  92. ↑ ﴾إِنْ هُوَ إِلَّا ذِكْرٌ لِلْعَالَمِينَ﴿ Quran 12:104.
  93. ↑ ﴾وَمَا أَرْسَلْنَاكَ إِلَّا كَافَّةً لِلنَّاسِ بَشِيرًا وَنَذِيرًا﴿ Quran 34:28.
  94. ↑ ﴾هُوَ الَّذِي أَرْسَلَ رَسُولَهُ بِالْهُدَى وَدِينِ الْحَقِّ لِيُظْهِرَهُ عَلَى الدِّينِ كُلِّهِ وَلَوْ كَرِهَ الْمُشْرِكُونَ﴿ Quran 9:33.
  95. ↑ ﴾وَأَنْزَلْنَا إِلَيْكَ الْكِتَابَ بِالْحَقِّ مُصَدِّقًا لِمَا بَيْنَ يَدَيْهِ مِنَ الْكِتَابِ وَمُهَيْمِنًا عَلَيْهِ فَاحْكُمْ بَيْنَهُمْ بِمَا أَنْزَلَ اللَّهُ وَلَا تَتَّبِعْ أَهْوَاءَهُمْ عَمَّا جَاءَكَ مِنَ الْحَقِّ لِكُلٍّ جَعَلْنَا مِنْكُمْ شِرْعَةً وَمِنْهَاجًا وَلَوْ شَاءَ اللَّهُ لَجَعَلَكُمْ أُمَّةً وَاحِدَةً وَلَكِنْ لِيَبْلُوَكُمْ فِي مَا آتَاكُمْ فَاسْتَبِقُوا الْخَيْرَاتِ إِلَى اللَّهِ مَرْجِعُكُمْ جَمِيعًا فَيُنَبِّئُكُمْ بِمَا كُنْتُمْ فِيهِ تَخْتَلِفُونَ﴿ Quran 5:48.
  96. ↑ See: Farhang-e Shi'eh, pp. 249-250.
  97. ↑ Jawāhir al-kalām, vol. 41, p. 630.
  98. ↑ Jawāhir al-kalām, vol. 38, p. 181.
  99. ↑ Masālik al-afhām, vol. 15, p. 32; Jawāhir al-kalām, vol. 41, pp. 623-624.
  100. ↑ Jawāhir al-kalām, vol. 38, p. 183 and vol. 25, p. 39.
  101. ↑ Jawāhir al-kalām, vol. 21, p. 136, vol. 33, p. 202, and vol. 38, p. 184.
  102. ↑ Jawāhir al-kalām, vol. 38, p. 181.
  103. ↑ Hashemi Shahroudi, Seyyed Mahmoud, Farhang-e Fiqh motabeq-e Mazhab-e Ahl-e Bayt vol. 1, pp. 511-512.
  104. ↑ Jawāhir al-kalām, vol. 21, pp. 124 and 143.
  105. ↑ Jawāhir al-kalām, vol. 30, p. 56.
  106. ↑ Jawāhir al-kalām, vol. 31, p. 263.
  107. ↑ Amid Zanjani, Abbas Ali, Daneshnameh-ye Fiqh-e Siyasi vol. 1, p. 166.
Retrieved from "https://en.imamatpedia.com/w/index.php?title=Islam&oldid=7363"