Islam in Essence

The religion of Islam provides its followers with a rich and detailed framework for understanding not only the practical rituals of a Muslim’s life but also the core, foundational beliefs that underpin these rituals.

Muslims are encouraged to find peace, dignity, self-worth, personal growth and heavenly reward through the understanding of their faith and the worship of God. It is stated in the Holy Quran that the Almighty perfected the human soul and inspired it of what is right and wrong for it, and that “He indeed is successful who purifies it, and he indeed is a failure who corrupts it” (91: 9-10)

Within the school of Ahlulbayt, the teachings and practice of Islam are divided into two primary categories: usul al-din (the roots of religion) and furu’ al-din (the branches of religion). Understanding these roots elevates what would otherwise be merely physical acts of worship to the spiritual realm.

By adhering to the roots of religion, Muslims maintain their faith in the essential principles of God’s oneness, divine justice, prophethood and the afterlife. Through these branches, Muslims manifest their devotion through daily acts of worship, ethical living, and social responsibility. This comprehensive approach underscores the holistic nature of Islam as both a belief system and a way of life.

Usul al-Din (Roots of Religion)
Usul al-din refers to the core, fundamental beliefs that form the theological foundation of Islam according to the Ahlulbayt tradition.

1. Tawhid (Oneness of God)  – the first and foremost root of Islam is the belief in the oneness of God, or Tawhid. For Muslims, God (whom Muslims call Allah) is unique, singular, and without any partners or associates. This belief in the absolute oneness of God is the central tenet of Islam and rejects any form of polytheism or association of others with God. The concept of Tawhid also implies that God is the only one worthy of worship and that His attributes are beyond human comprehension. Muslims reject the concept of a Godhead, the Trinity, and the Biblical notion of a God who appeared in physical form. God, in Islam, has no physical body, and cannot be seen by the human eye. He is beyond time and space, and he cannot be contained by the human imagination. Everything in the universe, including human life, is contingent upon God’s will, power, and wisdom. 

2. Adalah (Justice of God)  – in the school of Ahlulbayt, Adalah, or the justice of God, is an essential aspect of belief. According to this doctrine, God is just and fair in all His actions. He does not wrong any of His creatures and holds them accountable for their deeds based on their abilities and circumstances. This belief in God’s justice is crucial for understanding the existence of moral and ethical responsibility. Humans have free will, and God, being just, rewards good deeds and punishes wrong actions in a way that is perfectly just and fair.

3. Nubuwwah (Prophethood) – the concept of Nubuwwah, or prophethood, is the belief that God has sent prophets to guide humanity towards righteousness. According to the school of Ahlulbayt, there have been 124,000 prophets throughout history, starting with Adam and culminating with Prophet Muhammad (S), who is the last and final prophet (Khatam an-Nabiyyin). Prophets are seen as the intermediaries who convey God’s message to humanity and serve as perfect examples of how to live a righteous life. They are also infallible (ma’sum), meaning they are free from sin and error in their divine missions.

4. Imamah (Leadership) – as explained further in this website, one of the key distinctions of the school of Ahlulbayt is the doctrine of Imamah, or divinely appointed leadership. To reiterate: this belief holds that after the death of the Prophet Muhammad (S), God appointed a line of twelve Imams, starting with Imam Ali, to lead the Muslim community. These Imams are considered to be infallible and divinely guided, much like the prophets. They are the spiritual and temporal leaders of the Muslim community (Ummah) and the protectors of Islamic teachings. For Twelver Shia Muslims, the belief in the Imams is critical for proper understanding of the Quran and the Prophet’s lived example, his Sunnah.

5. Ma’ad (Resurrection) – the fifth root of religion is the belief in the Ma’ad, or the Day of Resurrection. Muslims, believe in an afterlife where humans will be resurrected, judged, and either rewarded with eternal paradise or punished in hell. This final judgment is based on one’s faith and actions during their lifetime. The concept of Ma’ad is closely linked with divine justice, as it provides the ultimate resolution of moral and ethical questions. It affirms that life does not end with death, the soul is eternal, and that there will be a divine reckoning for all deeds.

Furu’ al-Din (Branches of Religion)
The Furu’ al-Din refer to the practical duties that every Muslim must perform. These are the outward manifestations of one’s belief, and according to the school of Ahlulbayt they include ten key practices:

1. Salat (Prayer) – performing the five daily prayers is obligatory for all Muslims. In the school of Ahlulbayt, specific rulings regarding prayer times and rituals are followed, but the essence of turning towards God in supplication and devotion remains central across all Islamic schools of thought.

2. Sawm (Fasting) – fasting during the month of Ramadan is one of the key practices in Islam. Muslims abstain from food, drink, and other physical needs from dawn until sunset during this holy month.

3. Zakat (Almsgiving) – the giving of Zakat is an obligatory form of charity to the poor and needy that purifies wealth and helps to support the less fortunate. In the school of Ahlulbayt, Zakat is one part of a broader set of charitable obligations that also include Khums.

4. Hajj (Pilgrimage) – the pilgrimage to Mecca, known as Hajj, is a once-in-a-lifetime obligation for those who are financially and physically able. This pilgrimage serves as a powerful symbol of unity and submission to God.

5. Jihad (Struggle) – for all Muslims, Jihad refers not only to physical struggle but also to the spiritual struggle against one’s own lower desires. The greater Jihad is the effort to live a righteous life, while the lesser Jihad can refer to the defence of the Muslim community.

6. Amr bil Ma’ruf (Enjoining Good) – Muslims are encouraged to promote good and righteous behaviour in themselves and others. This principle requires Muslims to support morality and ethical actions in society.

7. Nahy an al-Munkar (Forbidding Evil) – just as it is important to promote good, it is also essential to oppose evil and wrongdoing. Muslims are required to resist immorality and injustice wherever it appears.

8. Tawalla (Loving the Ahlulbayt) – this principle refers to the love and loyalty to the family of the Prophet Muhammad, particularly the twelve Imams, as spiritual and religious guides.

9. Tabarra (Disassociating from the Enemies of the Ahlulbayt) – conversely, Tabarra refers to disassociating from those who have wronged or opposed the Ahlulbayt. This ensures a clear line between loyalty to divine authority and rejection of oppression.

10. Khums (Taxation) – Khums is an additional tax that followers of the school of Ahlulbayt pay in relation to certain types of earnings. This tax is divided between supporting the descendants of the Prophet and the community’s welfare.