AL-BAB AL-HADI ‘ASHAR · LESSON 1 · ENGLISH
By Mansoureh Shobeyri Khaghani
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Does the Term “Principles of Religion” Occur in the Qur’an and the Narrations, or Was It Coined by Scholars?
The Literal and Technical Meanings of “Principle”
Some friends ask: Does the term “principles of religion” (usul al-din) occur in the Qur’an and the narrations of the Ahl al-Bayt (peace be upon them), or did our scholars coin it? Why do we call some beliefs the “principles of religion” and others the “branches of religion” (furu‘ al-din)? To answer this question, we must first explain several important points.
In its literal Arabic meaning, the word asl refers to the root or source upon which something is built. For example, the asl of a word is its root, from which its various derivatives and meanings arise.
Similarly, when we speak of a “principle of religion,” we mean the fundamental tenets that form the basis of belief. In technical usage, “principles of religion” denotes the central elements of faith that every believer must know and be certain of. By contrast, the “branches of religion” refer to the practical and religious legal aspects that govern how these beliefs are put into practice in our daily lives.
Principles and Branches in Religious Texts
In other words, the fundamental belief or beliefs constitute the firm and enduring foundation of religion, while detailed practical rulings, or branches, stem from this foundation and fall under it.
Second, does the term “principles of religion” occur in our texts, or is it a scholarly term? We have not found an explicit passage in the Noble Qur’an or in the sayings of the Prophet (may Allah bless him and his family) that divides religious teachings into principles and branches.
The Foundations of Religion and the Five Principles
Nevertheless, there is abundant evidence in transmitted religious texts that Islam rests upon essential foundations concerning which one must remain steadfast, such as divine unity, faith in the Prophet, resurrection, and other matters. Some of these narrations can be found in works such as al-Kafi and Bihar al-Anwar, in which the purified Imams (peace be upon them) set out the principal foundations or pillars of religion.
In a narration from ‘Amr ibn Hurayth, he presented his beliefs to Imam al-Sadiq (peace be upon him), saying: “I worship Allah by bearing witness that there is no god but Allah alone, with no partner; that Muhammad is His servant and Messenger; that the Hour is surely coming, with no doubt about it; and that Allah will raise those who are in the graves.”
That is, I worship Allah by testifying to His oneness, to the prophethood of Muhammad (may Allah bless him and his family), to the certain coming of the Resurrection, and to the raising of the dead. He went on to mention prayer, zakat, fasting, pilgrimage, and the authority (wilayah) of the Commander of the Faithful and the Imams after him. Affirming his words, the Imam said: “O ‘Amr, by Allah, this is the religion of Allah and the religion of my forefathers, by which I worship Allah in private and in public.” In other words: O ‘Amr, by Allah, this is Allah’s religion and the religion of my forefathers—the very religion by which I worship Him both privately and openly.
Source: al-Kafi, vol. 2, p. 23, Book of Faith and Unbelief (Kitab al-Iman wa-l-Kufr), chapter on the Pillars of Islam (Da‘a’im al-Islam), hadith 14.
In Bihar al-Anwar, ‘Allamah al-Majlisi cites a narration from Imam al-Sadiq (peace be upon him), drawing on the works of Shaykh al-Saduq. In it, the questioner describes divine unity and justice as the foundation of religion and asks the Imam for a brief explanation. The Imam says: “As for divine unity, it is that you do not consider possible for your Lord what is possible for you; and as for justice, it is that you do not attribute to your Creator that for which He has reproached you.” That is, divine unity means not regarding what is possible in your own case as possible in the case of your Lord; and justice means not attributing to your Creator what Allah has censured you for.
The first part means affirming that Allah is free from the limitations and characteristics of created beings. The second likewise refers to affirming that Allah is free from wrongdoing and injustice.
Source: al-Majlisi, Bihar al-Anwar, vol. 4, p. 264, hadith 13, citing al-Tawhid and Ma‘ani al-Akhbar by Shaykh al-Saduq.
On the basis of this transmitted and rational evidence, scholars and theologians have brought these pillars together under the term “principles of religion.” Most theologians hold that Islamic belief, particularly among Shi‘a Muslims, comprises five fundamental principles that constitute each person’s true faith.
1. Divine Unity (Tawhid)
The first is divine unity (tawhid): knowing Allah and affirming Him as the Being without beginning or end, while affirming His established attributes.
2. Prophethood (Nubuwwah)
The second is prophethood (nubuwwah): affirming Allah’s prophets and everything revealed to them by Allah.
3. The Imamate (Imamah)
The third is the Imamate (imamah), which is also regarded as one of the principles of the Imami school. Affirming the Imamate means affirming the Imamate of the twelve Imams who came after the Prophet (may Allah bless him and his family). This matter is not confined to the Prophet and his final message. Rather, each of the prophets of firm resolve (ulu al-‘azm) had designated successors, to whom the Noble Qur’an refers in certain verses using the expression “a tongue of truth” (lisan sidq).
For example, we may cite the words of Abraham (peace be upon him) in Surah al-Shu‘ara’: “And grant me a tongue of truth among later generations” (26:84). Similarly, verse 50 of Surah Maryam states: “And We bestowed upon them of Our mercy, and granted them a lofty tongue of truth” (19:50).
The term “Imams” is also used for prophets who did not bring a new religious law, but instead conveyed earlier heavenly messages.
As we read in verse 73 of Surah al-Anbiya’: “And We made them Imams, guiding by Our command, and We revealed to them the doing of good deeds, the establishment of prayer, and the giving of zakat; and they worshipped Us” (21:73).
The same meaning appears in verse 24 of Surah al-Sajdah: “And We appointed from among them Imams, guiding by Our command when they were patient and had certainty in Our signs” (32:24).
This subject is discussed in detail in the section on the Imamate in the commentary on al-Bab al-Hadi ‘Ashar, to which you may refer.
4. Resurrection (Ma‘ad)
The fourth principle is resurrection (ma‘ad): faith in the Day of Resurrection, in people being raised after death, and in their receiving just recompense according to their deeds.
5. Divine Justice (‘Adl)
The final principle is divine justice (‘adl), which is regarded as one of the principles of the Imami school, as it emphasizes Allah’s attributes and the truth that He never wrongs anyone. The importance of justice and the disagreements raised in this regard by some Sunni scholars are explained in detail in the chapter on justice in al-Bab al-Hadi ‘Ashar.
Conclusion
Thus, the classification of beliefs into principles and branches is the result of theologians’ scholarly reasoning in arranging religious teachings according to their importance and nature.