Welcome & Identity
Ask Yourself, Ponder, and Pray for Guidance
Why does Allah (SWT) specifically declare in the Qur’an that the only religion acceptable to Him is Islam—when no other religion teaches to do anything but good?
Is it not true that while there is no compulsion in accepting Islam, once a person accepts it, they are obliged to perform the prescribed deeds (a‘maal) according to Allah’s commands, as explained by Prophet Muhammad (SAW)?
Have you realized that according to the Qur’anic phrase “aamanu wa ‘amilus-saalihat”, good deeds without proper faith (īmān) are like a tree without roots? Can any deed be truly accepted without correct īmān?
Can we make up for shortcomings in our faith after death, in the same way that we try to compensate for missed deeds through du‘ā, isāle-thawāb, or good works performed on behalf of the deceased?
Can there be belief without knowledge and proof? Are you confident in your īmān—especially in your kalimah? Does your testimony (ash-hadu) truly fulfill the standard of being a witness?
Didn’t Allah (SWT) guide us toward the rightly guided—An‘amta ‘alayhim—in Surah al-Fātiḥa, and didn’t the Prophet (SAW) seal this with the Salawāt on Muhammad wa Āle Muhammad (SAW) in our daily prayers, identifying their divine station, which the Qur’an confirms through their ‘ismah (infallibility) in verse 33:33?
Since Allah (SWT) commands us in Qur’an 4:59 to obey Him, His Messenger, and Ulil-Amr (those vested with authority)—who are His appointed successors—then:
Is it not reasonable that Allah must have not only chosen these leaders but also named them in the Qur’an, just as He did with Adam, Dāwūd, and Hārūn (AS)?
Did not the Prophet (SAW) identify his successors throughout 23 years of Prophethood—from Dhul ‘Ashīrah to Ghadeer?
Does the idea that the Prophet (SAW) left the matter of succession to the ummah make any sense? What would such an idea imply?
That the Prophet (SAW), God forbid, failed to fulfill his promise to Imam Ali (AS)?
That he was careless in protecting his hadith and legacy?
That it contradicts the well-established Hadith al-Thaqalayn?
That it undermines Allah’s universal pattern of appointing prophets and their successors?
If such ideas were promoted by the Sahih Sittah, then isn’t it the responsibility of the Muslim ummah to verify their authenticity? When Imam Bukhari accepted only 6,000 ahādīth out of 600,000, doesn’t that suggest a crisis of fabrication?
Shouldn’t we then uphold the Holy Qur’an as the only truly sahih book, and interpret it only through those ahādīth that are undisputed and consistent with Divine principles?In the final verse of Surah al-Fatḥ and in Ayat al-Mubāhalah (3:61), Allah (SWT) highlights Muhammad wa Āle Muhammad (AS) in a way that was also foretold to the Jews and Christians in the Torah and Injīl. If their identity was preserved for earlier nations, would Allah (SWT) not also preserve it for the guidance of the Muslim ummah—especially through Hadith al-Thaqalayn?
Doesn’t the mention of 12 leaders from the followers of Musa (AS) and 12 disciples of Isa (AS) help us understand the Divine consistency in appointing 12 successors to Prophet Muhammad (SAW) as both spiritual Imāms and temporal leaders—since in Islam, there is no “separation of Church and State”? (Refer to Qur’an: 2:60, 7:160, 5:12)
Is it not logical and just that each Imam would identify his successor—affirming the Qur’an’s principle of Divine selection and supporting the Prophet’s hadith regarding their names?
Does disbelief in even one prophet invalidate our testimony of “Muhammadun Rasūlullāh”? Then would that not also apply to “Aliyyun Walīullāh”, based on Qur’anic references in 4:59 and 5:55? Why, then, did the ummah accept Yazīd (LA) as Khalīfah and Ulil-Amr instead of Imam Husain (AS)?
Is it not in accordance with Divine Justice (Adl) that there should be a divinely appointed guide as long as there is satanic misguidance in the world?