Sunnis are also more open than Shiites to the idea that the leading of prayers and preaching can be done by lay persons without formal clerical training. In view of the power of the Shiite clergy, it is not surprising that they play an important political role.
Led by the Ayatollah Khomeini, the clergy organized the revolution that overthrew the Shah of Iran in and turned the country into an Islamic Republic. Shiite clergy have also been prominent in opposition movements in Iraq and Lebanon. Islamic Political Movements Both Shiite and Sunni Muslim political movements have as a primary objective the establishment of Islamic law as the sole basis of government.
They reject secularism as an imported western idea, and are opposed to several kinds of social change that use the west as a model, such as changes in the status of women. Political movements with a religious message have a popular appeal in many Muslim countries.
This is partly because of the religious outlook of the people. But it is also because the leaders of these movements are addressing the political issues of the day. One of the reasons for the fall of the Shah of Iran was that his secularizing policies alienated the religious establishment. In contrast, the monarchs of oil-rich Sunni Muslim countries have made a greater effort to keep their policies in line with religious sensitivities.
Another very important reason for the fall of the Shah was the widespread discontent with his development policies favoring rich and westernized groups.
The Shah spent a great deal of the country's oil wealth on military and civilian projects thought by many to be poorly conceived. Iran was a more populous country than other oil-rich Middle Eastern states, so its oil wealth spread less widely among the people. The effect of the Shah's westernizing development policies was to produce a new bourgeois class that was a target of hatred and resentment for poor people.
In addition, like nationalist and leftist Iranian parties, the clergy vehemently attacked the Shah's ties to the West. In spite of their religious orientation, many of the issues addressed by the Islamic movements are the same political or social issues that concern secular politicians. The movements attack government corruption and the gulf between rich and poor. In Iraq and Lebanon, where Shiite communities are poorer than the Sunni and Christian communities, resentment at perceived discrimination has also allowed Shiite movements to mobilize grassroots support.
Problems of corruption and poverty are also invoked by Sunni movements in countries such as Egypt and Algeria, though these movements have so far not been able to obtain support from high-level religious leaders of a stature comparable to the Ayatollah Khomeini before the Iranian revolution. The opposition to the West is derived from historic resentment in many parts of the Muslim world at western colonialism earlier this century. In addition to problems arising from that period, a number of more recent American and western policies are often cited by Muslim movements: western attempts to incorporate Muslim countries in alliances against the Soviet Union during the Cold War; political interventions such as the CIA-backed coup d'etat of that restored the Shah after a nationalist government led by Mohammed Mossadegh had taken power in Iran; western military and political support for Israel against the Arab world; and western military and political support for unrepresentative governments.
Some of the most dramatic anti-western acts have been carried out by Shiite political groups in Lebanon, where the central government collapsed following the outbreak of civil war in The fighting led to foreign intervention by Syrian, Israeli, and American forces. Radical Shiite movements such as the Hizballah "Party of God" flourished in the period following the dramatic western military intervention in Lebanon in , when Israeli troops expelled the PLO from Beirut, and American peace-keeping forces were sent to Lebanon to be withdrawn in Militant Shiites taking advantage of the lack of a central authority in the country attacked western and Israeli targets, and took hostages, some of whom were killed.
Sunni opposition movements in Egypt and Algeria have also recently been increasingly violent in their anti-government, anti-western tactics. These tactics have caused a major debate in the Islamic world. There is no justification in Islamic scriptures and jurisprudence for indiscriminate killings or assassinations of local or foreign citizens by either Sunni or Shiite Muslims.
Many intellectuals, however, cite the shortcomings of governments as a reason for these acts. Violent anti-civilian acts are not Islamic in origin.
In fact, radical violence seems to be a worldwide phenomenon. Radical groups, whether religious or not, often flourish in non-democratic environments where injustice, repression, and inappropriate foreign influence are widely believed to be dominant characteristics of the existing order. Notes 1. The majority of the Iraqi population consists of Arab Shiites, but Sunni Arabs form a large minority group in the country.
According to the well-known jurist, Al-Shaf'i, Ijma is the third source of Islamic jurisprudence. References Bayat, M.
Mysticism and Dissent. Donaldson, M. Imam Al-Qurtubee d. The reality of it kaifiyyah How he Ascends is not known. Imaam Maalik said that al- Istiwaa is known, how is unknown and asking questions concerning it is an Innovation. You say you don't want to argue, yet you deem us kaffir through your posts. I've did these debates, and in the eyes of a site majority Shia my debate is pointless. Even though I believe that my proofs are superior to the Shia arguments, but who cares.
Its nice to see how in Salafism the fatwa of a jerk i mean "scholar" :rolleyes: overules the Quran. Those hadith mention 'aya. Is calling people name relevent in a conversation of At-tawheed? In "His kursi seat of authority and knowledge extends over the heavens and the earth", although kursi literally means "chair", like arsh used in other verses of the Quran means "throne", but both these words have been used metaphorically.
They refer to the divine knowledge and authority of the supreme, almighty and sovereign Allah, in relation to all that which has been created by Him. His "relation" with His creation, in time and space, remains unconditionally unaffected. His control over everything, created by Him, is perfect, complete and absolute.
There is no limitation to the infinity of His existence, because the ever-existing existence is only His and it is He who gives existence to whom He wills. When we say "He is here, there and everywhere", we only make use of our limited and inadequate ability to understand and express His absolute infinity.
He is the creator of time and space, therefore, His infinite existence cannot be conceived by the help of the knowledge derived from the system based upon experience and induction. According to the Ahl ul Bayt kursi or arsh, not connected with any kind of matter, is the manifestation of His knowledge and authority in relation to all that which has been created.
It includes all the heavens and the earth. Arsh refers to Allah's hold and sway over all creation. In other words, the creation as a whole is the kursi or the throne of Allah from which all His divine attributes of knowledge, wisdom, might and glory manifest. The laws created by Him , governing the operation of creation, produce fatigue, therefore, He is independent of such laws.
His absolute existence is eternal and everlasting. Arsh is the symbol of authority of the almighty, all-wise and eternal sovereign. Istawa means the perfect and complete hold and sway over all that which has been created by al hayy al qayyum creator.
The whole universe is encompassed by the arsh the divine authority. The divine attention is universal and equitable everywhere-in the heavens, on the earth and in between them, never more or less. He who created the universe and owns it is mentioned here as AR RAHMAN, the beneficent, the most gracious, because His mercy and grace encompasses all that which have been created by.
And Allah 's is the East and the West, therefore, wherever you turn, there is the face of Allah The divide is traced to A. Both sides agreed that Allah is the one true God and that Muhammad was his messenger, but one group which eventually became the Shiites felt Muhammad's successor should be someone in his bloodline, while the other which became the Sunnis felt a pious individual who would follow the Prophet's customs was acceptable.
It was over political leadership," Robin Wright, a joint fellow at the non-partisan U. Institute of Peace and the Woodrow Wilson Center, said. Both Sunnis and Shiites read the Quran, the sayings of the Prophet. Both believe Prophet Muhammad was the messenger of Allah. He who likens Him to His creatures has indeed taken associates with Allah. Allah cannot be seen by eyes anywhere because He does not have any body and does not occupy any place,as He is the creator of body and place, and is exalted beyond the limitations of His own creations their containment.
We may only see the manifestations of Allah, which are but His created signs. We can never, however, see His Essence. Now, let us probe into the verse that is used by the Sunnisas proof of seeing the Essence of Allah:.
According to Arabic lexicon, the word "Nadhira" that is used in the above verse does not necessarily imply "seeing",. The Imams AS have used other verses of Quran to support the definition of the word "Nadhira" in this verse as similar to the meaning of "Muntadhira", whichmeans expecting, waiting, or looking forward to.
On the commentary of this verse, Imam Ali AS said:. The verse means looking forward to what Allah, the Mighty and the Majestic, has promised them. Haven't you heard the saying of Allah: ' But I am going to send him a present and I am looking forward Nadhira to what answer the ambassadors will return This means I am waiting al-Muntadhira for what the ambassadors will return. As for the verse: 'For indeed he saw him at a second descent. It is His saying in the followed verses: ' His sight never swerved, nor did it go wrong!
For truly did he see one of the great signs of his Lord! Verily Gabriel is a great creature and is from amongst the spiritual entities whose creation and shapes are not fully understood except by the Lord of the Universe. It covers all types of vision and perception as it is used in a plural form in the verse. On the impossibility of seeing, visualizing, or imagining Allah, Abu Hashim al-Ja'fari narrated:. By your imagination, you can reach to India and other places that you have not entered and your eyes have not reached.
Thus, when the thinking of minds can not reach Him, then how could the visions of eyes do so? Imam al-Ridha AS said: "Verily the imagination of the mind is more powerful than the vision of the eyes. Thus the verse means minds can not reach Him, and He reaches to all minds.
Verily Allah cannot be reached by the sight of minds and cannot be described by proportion. About the verse "Now there have come to you Visions Basa'ir from your Lord. Thus, he who become more insightful Absara it will be for the good of his own soul, and he who becomes blind, it will be to his own harm ", Abdullah Ibn Sanan narrated:. Haven't you seen His saying 'now have come to you Visions Basa'ir from your Lord?
And His saying 'he who become more insightful Absara it will be for his own benefit ', does not mean sight by eyes, and His saying 'and he who becomes blind, it will be to his own harm ' does not mean blinding the eyes. Verily it means encompassing by mind just as we say a person is insightful Basir in poetry, and the other person is insightful Basir in Fiqh Verily Allah is most exalted to be seen by eyes.
Seeing Allah is impossible when the mind cannot encompass Him. In another Hadith, Ibrahim al-Karkhi narrated:. How is this possible? Verily Allah can be seen neither in awareness, nor in dream, nor in this world, nor in the Hereafter.
Although the hereafter may operate with different laws, there will be neither any change in the Essence of Allah, nor any change in the fact that everything other than Him is His creation and has no similarity to His Essence.
That we cannot perceive Him nor His essence will not change by our moving from this world to the hereafter, as the Creator will not be limited by His creations, and His creations will not be able to violate the limits of creation.
If someone claims that he will be able to see his "god" in the hereafter by his eyes, it would mean that he will be able to bring his god to the level of creation. Either his eyes will catch the whole god, or he will see a part of his god. The former implies that his god is limited and the latter implies that his god has different parts and organs. Both cases are in contradiction with the Islamic belief that Allah, the Exalted, is Unlimited, and has no part or organ. There is a very long but interesting Hadith from Imam Ali AS in our reliable sources from which I only quote those parts that are related to our topic.
Abi Mu'ammar al-Sa'dani narrated:. A person came to Imam Ali AS and said: "I have become doubtful about the book of Allah as I have found some of its verses contradict others. Imam Ali AS replied: "Verily in the Book of Allah each part confirms the other, and does not contradict one another, but you have not been granted the wisdom that benefits you Avoid interpreting Quran by your opinion and you should obtain deep understanding of it from al-Ulamaa i.
Verily there exist many revealed verses whose wordings have similarity with the saying of humankind, but since they are the saying of Allah, their interpretation Ta'wil do not have any similarity with the saying of humankind. Nothing in His creation is like Him. Moreover, His action has no resemblance with any actions of any human, and also, His saying has no similarity with the saying of any human
0コメント