Genesis And Evolution Of Shi’a And Shia’ism

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Allama Ehsan Elahi Zaheer
Language: English | Format: PDF | Pages: 210 | Size: 2 MB

Before I touch on the topic, I would like to unveil the facts which are hidden not only from the common run of people, but also from the will-informed persons. One of the facts is that ‘suppressio veri’, suppression of truth or lying is a Shia way of life. They have elevated ‘suggestio falsi’ to the level of a full-fledged faith. They have sanctified a mere tissue of lies by conferring on it the label of “Taqiyyah”; but a lie is always a le whether one presents it baldly or wraps it up in multi-coloured gift paper. To identify a self-concocted prescription with divine revelation is simply inconceivable and only a psoturemaster or a Jack pudding could conceive such an equation. No sensible or sensitive person or group of people can transform sheer flap-doodle into religious faith because it lacks both divine sanction and rational expectance. But the Shias have performed this impossible feat by turning their Punic faith into a divinely guaranteed philosophy of life which relies mainly on the projection of lies and ‘supercherie’, quackery and charlatanism, bluff and mummery. Their attitude towards “Taqiyyah” is characteristic of their whole mentality: it is a reflection of the collective Shia psyche which is suffering from a chronic moral and spiritual jaundice. The Shias observe (any one who does not observe Taqiyyah – adopts dissimulation as a way of life – is not a believer). And the painful irony of it is that, as a practical demonstration of their penchant for dissimulation, these stool-pigeons have imputed the statement to Imam Muhammad Baqir.

Hadhrat Ali and his family members protested almost invariably against the Shia propensity towards falsification and equivocation. These Imams expressed their displeasure at the Shia habit of misrepresenting facts and always complained against their clap-trap charlatanism. Kashi, one of the most distinguished Shia experts of human psychology, has related on the authority of Ibn Sanam:

“Abu Abdullah remarked that there is no doubt that we Ahl-i-Bait are in the right but we are not immune against the lies of the impostors who may impute some bouncer to us and damage our veracity by spreading humbug about us as the Prophet (peace be upon him) was the most truthful among mankind but Musailmah Kazab attributed lies to him. Similarly, after him, Hadhrat Ali was the most truthful among mankind but Abu Abdullah Hussain bin Ali. Then he mentioned Harith Shami and Banan and pointed out that they blurted lies about Ale bin Hussain. Then he cursed Mughirah bin S’aid, Bazigha, Siri, Abul Khatab, Mu’amar, Bashar-ul-Ashari, Hamza Yazidi, and S’aid Nahdi and said: we are not immune against these liars; they impute fabrications to us. May God protect us against the evil of each liar and send him to hell”.

The other fact is that he people, who roll the rosary of allegations and accusations against Hadhrat Uthman, were in fact the people who caused his martyrdom and flung open the gate of dissension among the Muslims. The majority of these traditionalists are Shias. They have magnified microscopic details and transformed Lillipution realties into Brobdignaggian monsters, and the historians have further doubled up the confusion by uncritically accepting the packet of lies handed down to them through the prejudiced traditionists. The result is that it is almost a Sisyphian labour to sort out fact from fiction and reality from phantasy. The writers and historians have followed a highly whimsical line of action; they have included every insignificant and cooked-up detail genuineness of their borrowed plumes; but they have ignored and excluded even the significant details that clash with their highly volatile priorities and scoff at their spurious thesis.

The third fact is that these traditionists have not based their perverse findings on the evidence of the direct or firsthand witnesses. They are mostly based on derivative evidence and they have reproduced mere hear-say and baseless observations without caring to test their veracity, creating a jumble of unassorted evidence. Some of the examples are glaring violations of ten years between the events and the reporters of these events. The matter will be discussed at length in the subsequent pages. Continue reading

The Evolution Of Fiqh – (Islamic Law & Madh-habs)

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Dr. Abu Ameenah Bilal Philips
Language: English | Format: PDF | Pages: 152 | Size: 1 MB

The origin of Islamic law and its evolution and the four schools of law (math-habs) are discussed in this work along with the reasons for differences among them.

This is probably  Bilal Philips best-selling work on the various schools of thought in Islam, including detailed facts, insight, and commentary on the four major madhabs as well as other, less-known madhabs in Islam.

Includes mini-biographies on various eminent Islamic scholars the Evolution of Fiqh (Islamic Law & the Madh-habs), the author very clearly presents a brief overview of the historical development of Islamic law and its schools (the Madh-Nabs).

The book identifies the main reason for the appearance of the Madh-habs and the factors leading to differences among them. For those to whom the Madh-habs have been a mystery, this aspect of the book will he extremely enlightening. Although the author sheds light on both the positive and negative roles of the Madh-habs in the past, the main message of the book is call to the understanding the differences (with an aim to remove them where possible)

About the Author

Dr Abu Ameenah Bilal Philips was born in Jamaica, but grew up in Canada, where he accepted Islam in 1972. He completed a diploma in Arabic and a B.A. from the College of Islamic Disciplines (Usool ad-Deen) at the Islamic University of Madeenah in 1979. At the University of Riyadh, College of Education, he completed a M.A. in Islamic Theology in 1985, and in the department of Islamic Studies at the University of Wales, he completed a Ph.D. in Islamic Theology in 1994.

Abu Ameenah taught Islamic Education and Arabic in private schools in Riyadh for over ten years and for three years he lectured M.Ed. students in the Islamic Studies department of Shariff Kabunsuan Islamic University in Cotobato City, Mindanao, Philippines. Since 1994 he has founded and directed the Islamic Information Center in Dubai, United Arab Emirates (which is now known as Discover Islam) and the Foreign Literature Department of Dar al Fatah Islamic Press in Sharjah, UAE. Presently, he is a lecturer of Arabic and Islamic Studies at the American University in Dubai and Ajman University in Ajman, UAE. Continue reading

Why Were We Created

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Dr. Bilal Philips
Language: English | Format: PDF | Pages: 10 | Size: 1 MB

We have to answer the most fundamental question that every human being asks himself at some point in his or her lifetime. Not just Muslims, but every single human being. “Why was I created? Why am I here? What am I doing in this world? Why did God create me?” These questions, are questions which each and everyone of us reflects on at some point during their life. We have some answers, which are given generally, but usually these answers don’t satisfy us, they seem somewhat simplistic. We still wonder. “Why me? Why here?” I know all of you, generally speaking, in the back of your mind, you are saying “to worship Allâh, khallas (finish), what more is there to say? Why do we need to have a big long talk on why we were created, when we all know it is to worship Allâh?” But wait, if this is presented to a non-Muslim, the next logical question would be “why does Allâh want us to worship Him?” and then your stuck.

It means, in our own minds it is not really clear to us. Why did Allâh create us to worship Him? The question, why did Allâh create us, for some people, and we have to deal with those people around us, who don’t consider there to be any purpose in man’s creation because he is just a product of evolution that the forces of nature have produced him, and just as we don’t have apes, dogs or cows thinking about why they are here, then we don’t really have to think about it either. Of course that being the basis of the philosophy of western society, that man is without purpose, then the whole issue of government, morality etc has no basis in Revelation, there is no guidance there. The product of this is of course the corruption that we are living in.

For a Muslim, when we go in to this topic, we have to find our understanding in divine revelation and not human speculation. Because human speculation has no bounds, we can imagine all kinds of things, and is any of you have studied philosophy of religion, you can see how many opinions exist about the creation of man and existence. Because of the variety of philosophies, which are out there, no one can say this one is correct or that one is incorrect, because there is no guidance behind it. No divine revelation. It is only from divine revelation that we can determine the reality of our creation, because it is Allâh who has created us and he knows the purpose of our creation. We can hardly understand ourselves, much less try to understand the essence of things. So it is for Allâh to inform us through the revelation in the Qur’ân and the Sunnah which was brought by his last Messenger sallallâhu ‘alayhi wa sallam and the Messengers before. Now if we are to look, initially into revelation, to determine why was man created, there is a deeper question that we should be asking before that. “Why did God create?” Before we even get to man, why did god create, because man is not the greatest act of creation that we should be so focused on why man. No, because Allâh says:

لَخَلۡقُ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ أَڪۡبَرُ مِنۡ خَلۡقِ ٱلنَّاسِ وَلَـٰكِنَّ أَڪۡثَرَ ٱلنَّاسِ لَا يَعۡلَمُونَ

“The creation of the Heavens and the Earth is indeed greater then the creation of mankind; yet, most of mankind know not.” [Sûrah Ghâfir, verse 57]

Man is not the greatest act of creation, this universe is far more complex and far more magnificent then man. So the issue of creation should then go to why create? As opposed to simply why create man?

Fundamentally, we can say that the creation is the natural consequence of the attribute of creator. Allâh is the creator. That is one of his attributes. That is what he has informed us. That being his attribute, the creator, the natural consequence or the product of this attribute is his creation. Continue reading