by Amir b. Ali al-Shammakhi
Translation by: Amr Ennami
The divergence between Muslims
arose from nine basic elements; unity, divine decree, walayah and baraah,
command and prohibition , praise and threat, the intermediate position, the
denial of an intermediate position, names and statutes.
1.
UNITY:
We hold that there is nothing
like Allah in attribute, essence or act. We hold that Allah is not seen either
in this World or in the World to come; "The eyes attain Him not, but He
attains the eyes; He is the All-subtle, the All-aware."
We hold that Allah established
Himself upon the Throne and over everything in a fashion not explicable by
reason; His establishing Himself is an attribute of His which continues
attributed to Him.
We hold that He is in every
place, preserving and omnipotent; that He is within things, and along with
things, comprehending them, causing them to was and wane, and not through
emanation or fixation, and being contained therein.
We hold that His Names and
attributes are His. There is nothing but Him. Numbering, change and variation
are not applicable to Him.
2.
JUSTICE:
We hold that Allah is Just.
Injustice is not ascribed to Him in judging or act.
We hold that the people of
al-Nahr were right when they disapproved of Ali in his entrusting the
arbitration to two arbitrators, after the decision of Allah Almighty,
"Fight against the party which doth the wrong, until they come back to the
precepts of God."
We hold that Allah "Wrongs
not men anything, but themselves men wrong." The meaning is: He does not
call them to account for that which they have not committed, nor punish them
for crimes they have not committed.
We hold that (His) servants
commit and perform their actions, and that they were not forced or obliged to
do them.
3.
DIVINE DECREE:
We hold that Allah is the
Creator of everything, knowing everything, and willing everything.
We hold that decree, whether
good or bad, is from Allah.
We hold that Allah is the
creator of (His) servants' actions; He is who originated them and willed them.
We hold that Allah is the
creator of His Word and revelation, its originator, its maker, and the revealer
of it.
4.
THE STATES OF WALAYAH AND
ENMITY:
We hold that Allah sustains His
'awliya' and is the Enemy of those 'dissociated' from Him.
We hold that Allah's sustaining
love and His enmity do not change with tie, or alter with circumstances.
We hold belief in 'Walayah'
with all Muslims, and baraah from all infidels.
We hold belief in 'Walayah'
with those whom Allah has mentioned in His Book as being of the people of
Paradise; and in 'baraah' from those whom He mentioned in His Book as being of
the people of Hell.
We hold belief in 'Walayah'
with each individual who fully discharges (his religious obligations), and
baraah from each individual who commits major sins.
We hold belief in 'baraah' from
those who oppose us, and go contrary to what we possess of the religion or our
Lord.
We hold that 'Walayah' cannot
be removed except by baraah; and that baraah cannot be removed except by Walayah.
We hold that (an attitude of)
'reservation' is an obligation prescribed (in the case of) acquaintance with a
person of whom it is unknown whether he has faith or disbelief.
5.
COMMAND AND PROHIBITION:
We hold that Allah orders
obedience and prohibits disobedience to Himself.
We hold that every part of
obedience to Allah is faith, but not all disobedience to Allah is disbelief.
We hold that enjoining good and
prohibiting evil to the best of one's ability is obligatory at all times.
We hold that the Imamate is
obligatory on the people when they are able to (maintain) it.
6.
PROMISE AND THREAT:
We hold that Allah is true to
His promise and threat.
We hold belief in eternal
existence o the people of Paradise in paradise, and in eternal existence of the
people of Hell in Hell.
We hold that both Paradise and
Hell are everlasting and will never pass away.
We hold that God's reward to
His friends in the World to come, and His punishment for His enemies in the
World to Come do not resemble His reward and punishment in this World.
7.
THE INTERMEDIATE POSITION:
We hold that the state of
hypocrisy is the intermediate position between faith and polytheism.
We hold that Hypocrites are
neither Believers nor Polytheists.
We hold that Polytheists are
neither believers nor Hypocrites.
We believe that the believers
are neither Hypocrites nor Polytheists; and whosoever calls any one of these by
the name of another is an 'infidel-ingrate.'
8.
NO INTERMEDIATE POSITION:
We hold that there is no
intermediate position between faith and disbelief.
We hold that he is an
'Infidel-ingrate' him who maintains that the whole of faith is monotheism, and
all disbelief is polytheism.
We hold that Allah forgives the
minor sins of those who avoid major sins, but He does not forgive major sins
except through repentance.
We hold belief in designating
as 'infidel-ingrate' the profligate woman who has sexual intercourse not per
vulvam.
We hold belief in designating
as 'infidels-ingrate' those who practice interpretation erring in their
interpretation.
9.
THE NAMES AND STATUTES:
We hold that the names are
subject to the statutes, and we hold that the statutes affecting Monotheists
are not like the statutes affecting Polytheists, and that the statutes
affecting Polytheists are not like those affecting Monotheists.
We hold that the statutes
affecting the Monotheists in their relation with each other are one and the
same, except for (walayah) and designation as Believers, for only Muslims who
fully discharge their religious obligations are entitled to these.
We hold that the People of the
Book; the Jews, the Christians and the Sabaeans are not hypocrites, but they
are Polytheists.
We hold that he who alters the
statutes of Allah or His Apostle is a Polytheist.
We hold that he who denies
"individual reasoning' ra'y and the Sunnah is an 'infidel-ingrate.'
We hold that Allah's proof to
His servants is the Books and Apostles.
We hold that there is no hijrah
after the opening up (fat`h) of Mecca.
We hold that gnosis of God
cannot be attained through reflecting or compulsion, and that it can only
properly be arrived at through an instructor and admonisher.
JazaKillah Khayran, where can i find an arabic copy of this?
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