Sunni vs Shia

THE TWELVER SHI'A

It was briefly mentioned that there are many sects among Shi'a. The focus in these posts is upon the sect known as the Ithnā ʿAshariyyah, or the Twelver Shi’a. This is because they are the largest sect from the Shīʿah and the liveliest Shi’ah propaganda stems from their religious institutions. They seem to be making the most effort to misguide the masses. Their books on ḥadīth and narrations have covered the views of most, if not all, of the sects that emerged along the course of history. This is why some scholars (including their own) are of the view that in this era, the title ‘Shīʿah’ refers only to the Ithnā ʿAshariyyah when used in its general sense (for instance, Kāshif al-Ghiṭā in Aṣl al-Shīʿah wa Uṣūluhā pg. 92).

They are called Ithna ‘Asharis (Twelvers) because they believe in the imamate of twelve men from the Prophet’s صلى الله عليه وسلم family (ahl al-bayt), the first of whom was ‘Ali رضي الله عنه and the last of whom was Muhammad ibn al-Hasan al-‘Askari, the supposed hidden imam, who they say entered the tunnel of Samarra’ in the middle of the third century AH and he is still alive therein, and they are waiting for him to come out.

They are also known as Al-Imāmiyyah (Imamis) because they are primarily focused on the issue of imamate, and they made it a basic principle of their religion, or because they claim that the Messenger صلى الله عليه وسلم stated that ‘Ali and his descendents would be imams.

They are also called Al-Rāfiḍah (Rejectionists), although some authors on the subject of sects refer to all the groups of the Shīʿah using the word ‘Rāfiḍah’. They are called this because they rejected (rafaḍa) most of the Sahaabah and they rejected the leadership of the two Shaykhs Abu Bakr and ‘Umar رضي الله عنها. It has also been said it is because they rejected the imamate of Zayd ibn ʿAlī ibn Ḥusayn ibn ʿAlī ibn Abī Ṭālib and deserted him. Zayd رحمه الله was asked regarding Abū Bakr and ʿUmar رضي الله عنها, whereupon he openly declared his praise for them. Those who disliked this and denounced him due to it were then named Rāfiḍah. Those who did not denounce him were named Zaydiyyah, on account of them following him. This took place towards the end of the reign of Hishām ibn ʿAbd al-Malik (in the year 21/22 A.H) Minhāj al-Sunnah 1/21, al-Risālat al-Wāʿizah pg. 87-88. There are other views regarding the reason why they were called al-Rāfiḍah.

They are also referred to as the Jaʿfariyyah, due to their claim that their sixth Imam is Jaʿfar al-Ṣādiq رحمه الله. It is a reference to all of them by naming just one Imām.


Note: It is important to be aware that not every Shi'a necessarily believes everything that is being mentioned about their beliefs and doctrine, rather what is being made clear is what the books of their religious leaders contain. Whilst some of them have rejected certain beliefs, such as the belief of distorting the Qur'an, they do not seem to admit what such books contain, for these books, which they regularly reprint, usually find their way into the hands of ordinary Muslims. In such books we can find many narrations that support the idea of changing the Qur’an. This idea is greatly considered by Shia scholars and prominent figures as it is stated in their main references, such as Al-Kâfî.

format_quote Originally Posted by Muhammad

If I am not mistaken, Shi'as have their own places of worship in Saudi Arabia, yet the same cannot be said for the Sunnis in Iran. In any case, there is a difference between occupying the (existent) moral high ground and tit-for-tat battles. What we are focusing on in this thread is who is actually upon the moral high ground.

You are quite mistaken. From what I have heard, Shias in Saudi Arabia face severe discrimination and are subject to officially sanctioned religious, political, and economic discrimination. Saudi Arabia very rarely permits the construction of Shia mosques in the parts of Saudi that have a large Shia population, so virtually all Shia mosques in Saudi face the threat of closure at any time. Everywhere else in Saudi Arabia, Shia mosques are 100% banned, no questions asked. Shias are often rejected as witnesses in courts. They are discriminated against at work, and it is virtually impossible for them to get a government position. Shia books are completely banned. Saudi also discriminates against Shias in higher education through unofficial restrictions on the number of Shias admitted to universities. There have also been many incidents of Saudi religious police arresting and detaining Shias participating in the Hajj and Umrah pilgrimages simply for being Shia. There is not a single Shia mayor, police chief, school principal, or cabinet minister in Saudi Arabia. We are talking here about a true case of religious apartheid. Shias represent close to 15% of people living in Saudi Arabia, although no official census is kept, but we ARE talking about a sizeable minority here. In certain respects, it is better to be a Christian or Jew in Saudi Arabia than a Shia. (And note that people who are openly Jewish are not even allowed in Saudi Arabia, so if Jews are better treated than Shias in Saudi Arabia, it is really not that great for Shias).

I will not deny that Sunnis are equally treated like crap in Iran. Like I said before, it really is an unnecessary tit-for-tat battle.

I will not argue here about who has the so-called moral high grounds in part because I will only upset people more as I don't consider either side to be in a position to claim moral superiority over the other. But failing to recognize that the tensions between Sunnis and Shias are extremely damaging and due to both sides hating on one another unnecessarily is a big problem for the Ummah that will only lead to more Syria and Yemen-type wars down the road.

format_quote Originally Posted by fromelsewhere

You are quite mistaken. From what I have heard, Shias in Saudi Arabia face severe discrimination and are subject to officially sanctioned religious, political, and economic discrimination.

I don't remember claiming that Saudi Arabia was a haven for the Shi'a. Discrimination exists on both sides, but with that being said, you don't see Sunnis parading in self-flagellating marches and celebrating the deaths of Shi'a personalities. We do not consider cursing and abusing an important part of our religion. As I said earlier, their destructive doctrine has led to their own isolation.

I will not argue here about who has the so-called moral high grounds in part because I will only upset people more as I don't consider either side to be in a position to claim moral superiority over the other. But failing to recognize that the tensions between Sunnis and Shias are extremely damaging and due to both sides hating on one another unnecessarily is a big problem for the Ummah that will only lead to more Syria and Yemen-type wars down the road.

It is better that you don't concern yourself with 'big problems' for the Ummah if you are not able to distinguish right or wrong in the first place.

format_quote Originally Posted by fromelsewhere

Shias have some some weird customs that you (and many others) don't agree with... so what? That certainly does not make them more hateful or abusive than Sunnis.

You say "we do not consider hate or cursing and abusing an important part of our religion," but your opinion of Shias and others who are not "good little Sunnis" does not exactly show tolerance to be an important part of your religion neither.

You don't agree with Shia practices? Good for you; just ignore them... live and let live! Peace!

This has nothing to do with weird customs. This is about fundamentals of faith. It is the difference between belief and disbelief, not just being a 'good Sunni'. Before offering suggestions to a problem, it is better to acquaint yourself with the actual issues.

If I am not mistaken, some consider, Audhu billah, Ali as "god". Which is kufr.

Either way, it is clear to every Muslim that the Shia sect has nothing to do with Islam, and we are haram for eachother in marriage.

All but 1 sect will be saved. All other sects will be lead to Hell.
Allahu alam.

format_quote Originally Posted by Serinity

Either way, it is clear to every Muslim that the Shia sect has nothing to do with Islam, and we are haram for eachother in marriage.

All but 1 sect will be saved. All other sects will be lead to Hell.
Allahu alam.

This is what I think why this shia matter is so complicated to sunnis. Shias claim by themselves that they are Muslims. It´s very different than with other religions like Christians whose don´t claim they are Muslims and that´s why we can tolerate them easier as seiing them belong to other religion.

SHI’A BELIEFS ABOUT THE COMPANIONS


Majdī ʿAlī ibn Muḥammad writes, ‘The Rawāfiḍ... are those whose exaggerated love for ʿAlī رضي الله عنه led them to raise him above his God-given status; a situation which he himself would not like.

This exaggeration led them to hate the Prophet’s صلى الله عليه وسلم Companions رضي الله عنهم whom Allah selected for him and to convey his message and support him. It led them to accuse the Companions رضي الله عنهم of preferring the life of this world to the hereafter and of depriving ʿAlī رضي الله عنه of his right and committing injustice against him.’ (Triumph of the Truth, A Historic Debate between the Ahl al-Sunnah and the Shīʿah, p. 60

The Shi’a insist on their opposition to the Prophet's Companions رضي الله عنهم to the point of saying that all but a handful of them apostatised after the death of the Prophet صلى الله عليه وسلم, such as Salman al-Farisi, 'Ammar ibn Yasir, Abu Dharr and al-Miqdad ibn al-Aswad رضي الله عنهم. Thus, they regard most of the Companions رضي الله عنهم as kaafirs and disavow them, and they seek to draw closer to Allaah by cursing and reviling them. They consider this a part of their religion, such that whoever doubts that the Prophet's Companionsرضي الله عنهم abandoned Islam is a disbeliever. (Dr Abdul Rahman Dimashqiah quotes numerous sources for this point, such as: Al-Kulaynî, Usul Al-Kâfî, 2: 245; Al-Majlisî, Hayâtul-Qulûb, 2: 640; also Al-`Ayashî’s Tafsîr, 1: 199; Muhammad Murtadâ Al-Kâshânî, Tafsîr As-Sâfî, 1:389; Al-Sayyid Hâshim Al-Bahrânî, Al-Burhân fî Tafsîr Al-Qur’ân, 1:319; Tafsîr Nûr Ath-Thaqalayn, 1:396; Ja`far Ibn Muhammad Ibn Quluya, Al-Ikhtisâs, 4,5; As-Sarâ’ir (Secrets), 468. Tujjâr Al-Aswâr (Merchants of Walls) 22:345, 352, 44)

According to al-Mufid, the grand Shīʿī scholar of his era, the term Shīʿah only refers to those who believe that the khilāfah of ʿAlī رضي الله عنه started with the demise of Rasūlullāh صلى الله عليه وسلم and ended with his death. The khilāfah of the first three khulafā’, according to him, was invalid. Hence, according to him, the word Shīʿah could only be used to refer to three people after the demise of Rasūlullāh .صلى الله عليه وسلم The rest of the Ṣaḥābah of Rasūlullāh ,صلى الله عليه وسلم according to the Shīʿah, were disbelievers just like the polytheists who lived in the era of Nabī .صلى الله عليه وسلم The governance was one of kufr. Thus, they believe that ʿAlī lived amongst them practising dissimulation and behaving like a hypocrite. Is it possible for anyone to insult ʿAlī رضي الله عنه, the Ṣaḥābah and Islam in a manner worse than this? (Quoted in A comprehensive study of the Shi’ah Creed, Dr Nasir al-Qaffari, p.56).

To the Shias, Abu Bakr, Umar and Uthman رضي الله عنهم are the most despised of the Prophet's Companions and they spare no effort to insult them. Al-Majlisi devoted an entire chapter in his book entitled "the Apostasy of the Three, their Alleged Hypocrisy, and the Disgracefulness of their Behavior." (Al-Majlisî, Bihâr Al-Anwâr, 8:208-252.) He said, ‘The reports that indicate the apostasy of Abu Bakr, Umar and their likes, and the reward of cursing them and declaring one’s innocence from them are great in number and cannot all be mentioned in this volume or in many volumes. What we have mentioned is sufficient for him whom Allah wants to guide.’ (Bihar al-Anwar vol. 30/230)

The book Al-Kâfî tells us that 'Abu Bakr and `Umar both died without having repented, or regretting for wronging `Ali. Because of this, according to Al-Kulayni, Allah curses them, and so do the Angels and all mankind.' (Al-Kulaynî, Usûl Al-Kâfî, 8:246)

They also celebrate the day on which Umar al-Farooq رضي الله عنه was assassinated. To honour his killer, Abu Lu’luah al Majoosi, they call him: ‘Baba Shujaa ad-Deen’ (‘the one who is brave in the cause of religion’). May Allah be pleased with all the Companions and wives of the Prophet صلى الله عليه وسلم. Look at how this deviant sect despises the best of creation after the Prophets and Messengers!

The Shi’a believe that ʿAlī, Fāṭimah, Hasan and Husayn رضي الله عنهم, as well as the descendent Imams, are the only members of the Ahl al-Bayt. The Shi'a scholars slander the Prophet’s wives, Aisha رضّى الله عنها and Hafsa رضّى الله عنها. They do not have a good opinion of Aisha رضّى الله عنها because she was the daughter of the first Caliph (Abu Bakr رضّى الله عنه), and they do not speak well of Hafsa رضّى الله عنها because she was the daughter of the second Caliph (Umar bin Khattab رضّى الله عنه). It is because of this reason that the Shi’a Ayatollahs deny that the Prophet’s wives are Ahlul Bayt.

The Shias' doctrines about the Prophet's family صلى الله عليه وسلم are indeed difficult to comprehend, for while they exaggerate the status of some of its members to the point of declaring their divinity, they degrade others and curse them. They even deny that some of them are members of the Prophet's Household صلى الله عليه وسلم at all.






THE VIEW OF AHLUS-SUNNAH REGARDING THE COMPANIONS



In the words of Ibn Taymiyyah, ‘One of the fundaments of Ahlus-Sunnah wal-Jama’ah is that their hearts and tongues are faithful to the Companions of the Messenger of Allaah (saw)… they accept what the Qur’an, the Sunnah and the consensus mention of their virtues and rankings. As such they give precedence to those who spent (in charity) and fought before the Conquest, i.e. the treaty of Hudaybiyah, over those who spent and fought after it. They place the Muhajirun before the Ansar. They believe that Allah said to the people of Badr who numbered more than three hundred, ‘Do whatever you wish for I have forgiven you,’because the Prophet (peace and blessings of Allaah be upon him) said,

“Maybe Allah looked at the people of Badr and said, ‘Do whatever you like, for I have forgiven you.’”(Narrated by al-Bukhaari, 3007; Muslim, 2494)

They believe that no one who pledged allegiance under the tree will enter the Fire as mentioned by the Prophet صلى الله عليه وسلم. Rather Allaah is pleased with them and they are pleased with Him, and they numbered more than one thousand and four hundred. Allaah says (interpretation of the meaning):
Indeed, Allaah was pleased with the believers when they gave the Bay‘ah (pledge) to you (O Muhammad) under the tree, He knew what was in their hearts, and He sent down As-Sakeenah (calmness and tranquillity) upon them, and He rewarded them with a near victory[al-Fath 48:18]

And the Prophet صلى الله عليه وسلم said: “In sha Allaah, no one among the companions of the tree, those who gave their oath of allegiance beneath the tree, will enter Hell.” (Narrated by Muslim, 2496).

Among those who pledged allegiance beneath the tree were Abu Bakr, ‘Umar, ‘Uthmaan and ‘Ali, may Allaah be pleased with them all. [Note: Uthman is included here because, ‘the Prophet صلى الله عليه وسلم swore allegiance on 'Uthman's behalf, so 'Uthman is equal to them in virtue in this particular case, and the hadeeth is not intended to differentiate between them.’ (The Biography of Uthman Ibn Affan Dhun-Noorayn, Dr. Ali Muhammad As-Sallabi, Trans. By Nasir Khattab, p. 48)]

And they (Ahl al-Sunnah) bear witness that those will enter Paradise whom the Messenger of Allaah bore witness that they would enter, such as the Ten, and Thaabit ibn Qays ibn Shammaas, and others among the Sahaabah رضي الله عنهم.

The Prophet (peace and blessings of Allaah be upon him) said: “Abu Bakr will be in Paradise, ‘Umar will be in Paradise, ‘Uthmaan will be in Paradise, ‘Ali will be in Paradise, Talhah will be in Paradise, al-Zubayr will be in Paradise, ‘Abd al-Rahmaan ibn ‘Awf will be in Paradise, Sa’d will be in Paradise, Sa’eed will be in Paradise and Abu ‘Ubaydah ibn al-Jarraah will be in Paradise.” (Narrated by Abu Dawood, 4649; al-Tirmidhi, 3747; classed as saheeh by al-Albaani).

(Adapted from The Creed of Al-Wasitiyyah by Shaykhul Islam ibn Taymiyyah, translated by Abu Rumaysah p.102-104)



1. Virtue of the Companions in General


(a) From the Qur'an


You are the best nation produced [as an example] for mankind. You enjoin what is right and forbid what is wrong and believe in Allah. If only the People of the Scripture had believed, it would have been better for them. Among them are believers, but most of them are defiantly disobedient. (3:110)

The ones who have greatest right to this description are the Prophet’s صلى الله عليه وسلم Companions. They were the ones who bore the message of Islam with the Prophet صلى الله عليه وسلم and fought on his side with their lives and wealth, so that this religion could be spread and that people could be guided to the right path and believe in Allah سبحانه وتعالى. But the Shīʿah claim that after the death of the Prophet صلى الله عليه وسلم all his Companions apostatised except three, or five or seven. Is it then reasonable that of thousands of Companions who were with the Messenger of Allah صلى الله عليه وسلم during the farewell pilgrimage, only a handful remained upon Islam after his death? Is it then reasonable that this is the best nation ever raised up for mankind? If these Companions were as described by the Imamī Shīʿah, who are the rejecters of truth, it should then follow that they are the worst nation ever raised for mankind; for they apostatised and bargained away their faith!


And the foremost to embrace Islam of the Muhajirun (those who migrated from Makkah to Al-Madinah) and the Ansar (the citizens of Al-Madinah who helped and gave aid to the Muhajirun ) and also those who followed them exactly (in Faith). Allah is well-pleased with them as they are well-pleased with Him. He has prepared for them Gardens under which rivers flow (Paradise), to dwell therein forever. That is the supreme success. [9: 100]

Who then are “the foremost to embrace Islam” if not Abū Bakr, ʿUmar, ʿUthmān, Zubayr, Ṭalḥah, Saʿd, Saʿīd and Abū ʿUbaydah رضي الله عنهم, who are those given the glad tidings of Paradise? Who are they if not the participants in the Battle of Badr and whose faith is attested to? In light of this verse, is it then logical to think that the Companions رضي الله عنهم who were praised in such glowing tributes, would apostatise with the exception of only three, four or five? Among the greatest reasons for the high status of the Companions is that to which Allaah سبحانه وتعالى bore witness of their purity of heart and sincere faith. That is a mighty testimony from the Lord of mankind, which no human being can attain after the cessation of the Revelation. Listen to the words of Allaah (interpretation of the meaning):

Indeed, Allaah was pleased with the believers when they gave the Bay‘ah (pledge) to you (O Muhammad) under the tree, He knew what was in their hearts, and He sent down As‑Sakeenah (calmness and tranquillity) upon them, and He rewarded them with a near victory [al-Fath 48:18]

Ibn Katheer رحمه الله said in Tafseer al-Qur’aan al-‘Azeem (4/243): “He knew what was in their hearts” i.e., of sincerity and loyalty, and the willingness to hear and obey.


(And there is also a share in this booty) for the poor emigrants, who were expelled from their homes and their property, seeking Bounties from Allah and to please Him, and helping Allah (i.e. helping His religion) and His Messenger (Muhammad صلى الله عليه وسلم). Such are indeed the truthful (to what they say).

And (it is also for) those who, before them, had homes (in Al-Madinah) and had adopted the Faith, love those who emigrate to them, and have no jealousy in their breasts for that which they have been given (from the booty of Banu An-Nadir), and give them (emigrants) preference over themselves even though they were in need of that. And whosoever is saved from his own covetousness, such are they who will be the successful.

And those who came after them say: "Our Lord! Forgive us and our brethren who have preceded us in Faith, and put not in our hearts any hatred against those who have believed. Our Lord! You are indeed full of kindness, Most Merciful. [59: 8-10]

These three verses exemplify the perfect and complete way of refuting the allegations of the Shīʿah and the rejecters of the truth against the Companions رضي الله عنهم:

The first verse praises the Muhājirīn, describing them to be truthful and sincere, and it depicts Allah’s سبحانه وتعالى love for them.

The second verse praises the Anṣār and describes them as selfless and successful. The two verses therefore commend the Companions رضي الله عنهم.

As for the third verse, it refused and repudiated the belief of the rejecters of the truth (the Shīʿah). Since Allah emphasized therein that the believers who would come after the Companions shall invoke Allah’s forgiveness for themselves and for the believers who preceded them in faith, and that they would ask Allah not to put in their hearts any hatred against those who have believed.

Since the Shīʿah revile the Companions رضي الله عنهم and declare them as disbelievers, they have practically excluded themselves from any of the three categories of believers mentioned previously: the truthful Muhājirīn, the successful Anṣār and the seekers of forgiveness who came after them and bear no malice in their hearts against those who preceded them in faith.


Thus We have made you a just (and the best) nation that you be witnesses over mankind. (2:143)

The Qur’ān was revealed to the Prophet صلى الله عليه وسلم that he may read it to his Companions رضي الله عنهم and to inform them they were the witnesses over mankind. Thus, how could these witnesses be apostates? This is, indeed, the greatest absurdity.


In the Qur’ān there are many verses preceded by the phrase: “O you who have believed.” Who were the ones the Prophet صلى الله عليه وسلم was reading these verses to, if not to those who were around him, his Companions رضي الله عنهم? Then how could Allah سبحانه وتعالى address them as believers if they were not? The noble Companions رضي الله عنهم conveyed the Qur’ān, the Sunnah and the laws of Islam to us. They were the ones who sacrificed their lives and their wealth so that this religion might spread and prevail. If it had not been for the Companions رضي الله عنهم after Allah’s mercy, we would not have become Muslims today and our countries would not have practised Islam. Should the compensation for these great deeds then be insults, curses and accusations of apostasy? No Muslim would ever do this.

Allaah سبحانه وتعالى promised Paradise and eternal bliss to the Muhaajireen and Ansaar, and He stated that He is pleased with them in verses that will be recited until the Day of Resurrection. Can anyone think that this would be given to one who does not deserve that bounty?




(b) From the Sunnah


The leader of mankind, the foremost among the Messengers and Prophets, صلى الله عليه وسلم, also testified to their virtue. He was a witness over them during his lifetime; he saw their sacrifices and their sincere resolve, and he صلى الله عليه وسلم spoke immortal words of the honour of his Companions and his love for them.

It was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allaah صلى الله عليه وسلم said: “Do not revile my companions, for by the One in Whose hand is my soul, if one of you were to spend the equivalent of Uhud in gold, it would not amount to a mudd of one of them, or half of that.” Narrated by al-Bukhaari (3673) and Muslim (2540).

The Prophet صلى الله عليه وسلم also described them in the following terms: 'My ummah will split into seventy-three sects, all of whom will be in Hell except one group.' They said: Who are they, O Messenger of Allaah? He said: '(Those who follow) that which I and my companions follow.' [Jami` at-Tirmidhi #2641)]

The Prophet صلى الله عليه وسلم also said: ‘The best of people are my generation, then those who follow them, and then those who follow them.’ [Al-Bukhari #2652-3651-6429-6658 and Muslim #2533]

It was narrated on the authority of Abu Najih al-Irbad bin Sariyah (ra) who said: 'The Messenger of Allah (sas) delivered an admonition that made our hearts fearful and our eyes tearful. We said, "O Messenger of Allah, it is as if this were a farewell sermon, so advise us." He said, "I enjoin you to have Taqwa of Allah and that you listen and obey, even if a slave is made a ruler over you. He among you who lives long enough will see many differences. So for you is to observe my Sunnah and the Sunnah of the rightly-principled and rightly-guided successors, holding on to them with your molar teeth. Beware of newly-introduced matters, for every innovation (bid'ah) is an error.' (Abu Dawud & Al-Tirmidhi)

And the Prophet صلى الله عليه وسلم said, “The stars are the custodians of the sky, when the stars pass away, that which has been decreed for the sky will come upon it. I am the custodian for my Companions, so when I pass away there will come upon my Companions that which is decreed for them. And my Companions are the custodians for my Ummah, so when my Companions pass away, that which has been decreed upon my Ummah will come upon it.” (Related by Muslim (16/82) and Ahmad (4/398))



(c) From the Statements of the Salaf


How beautiful are the words of ‘Abd-Allaah ibn Mas’ood رضي الله عنه: 'Whoever among you wishes to follow (someone), let him follow one who has died, for the one who is still alive is not safe from fitnah. The companions of Muhammad (peace and blessings of Allaah be upon him) were the best of this ummah, the most righteous of heart and the deepest in knowledge and the most straightforward, people whom Allaah chose to accompany His Prophet and establish His religion. So acknowledge their virtue and follow in their footsteps, and adhere as much as you can to their morals and religion, for they were following right guidance.' Narrated by Ibn ‘Abd al-Barr in al-Jaami’, no. 1810.

Ibn Mas’ood رضي الله عنه also said: 'Allaah looked into the hearts of His slaves, and He saw that the heart of Muhammad (peace and blessings of Allaah be upon him) was the best of people’s hearts, so He chose him for Himself and sent him with His message. Then He looked into the hearts of His slaves after the heart of Muhammad, and He found that the hearts of his companions were the best of people’s hearts, so He made them the supporters of His Prophet, who fought for His religion. So whatever the Muslims think is good, is good before Allaah, and whatever they think is bad, is bad before Allaah.' Narrated by Ahmad in al-Musnad (1/379). The scholars of hadeeth said: Its isnaad is hasan.

Imaam Ahmad said in the opening of his treatise Usool as-Sunnah: 'The foundational principles of the Sunnah with us (i.e. the scholars of Ahlus-Sunnah wal Jama’ah) are: Holding fast to what the Companions of the Messenger of Allaah were upon. Taking them [and their way] as a model to be followed. The abandonment of innovations, and every innovation is misguidance. The abandonment of controversies and the abandonment of sitting with the people of ahwaa (desires).'

Imam Ahmad also mentioned, in the same treatise, 'Whoever disparages a single one of the Companions of the Messenger of Allaah (saw), or dislikes him on account of something he did, or mentions his faults, is an innovator. (He remains so) until he invokes Allaah’s mercy on them, every single one, and until his heart becomes faithful and at rest with them.’ (Usool al-Sunnah, p.5)

Ibn al-Qayyim رحمه الله said: 'Allaah knows best where to place His Message, both with regard to the original recipient and those who inherit it from him. He knows best who is fit to receive His Message and convey it to His slaves in a trustworthy and sincere manner, respecting the Sender and fulfilling his duties towards Him, patiently following His commands and showing gratitude for His blessings and drawing close to Him, and He knows who is not fit for that. Similarly, He knows best who among the nations is fit to be the heirs of His Messengers and to succeed them and convey the Message that they received from their Lord.' Tareeq al-Hijratayn, p. 171


إن شاء الله In the next post we will consider the virtue of individual Companions رضي الله عنهم.

2. The Four Khalifahs


Ibn Taymiyyah goes on to mention, regarding the Ahlus-Sunnah wal Jama’ah, ‘They accept what has been reported via multiple routes from the Leader of the Believers, Ali ibn Abi Talib, and others, that the best of this nation, after its Prophet, are Abu Bakr then Umar. They place Uthman in third place and Ali in fourth, may Allah be pleased with them all. This is proven by the narrations and is proven by the Companions unanimously agreeing on giving precedence to Uthman (over Ali) for the pledge of allegiance. However, some of Ahlus-Sunnah do differ concerning (the ranking of) Uthman and Ali with regards superiority, after having agreed upon giving precedence to Abu Bakr and Umar. Some people gave the precedence to Uthman and placed Ali in fourth place, others gave precedence to Ali, and yet others did not voice an opinion. However the affair of Ahlus-Sunnah settled with their placing Uthman before Ali.

Even though, in view of the majority of Ahlus-Sunnah, this issue, i.e. the issue of Uthman and Ali, is not one of the fundamental issues such that anyone who opposes it is considered to be misguided; one is ruled to be misguided, however, if (he opposes them) in the matter of the Khilafah. This is because they believe that the Khalifah after the Prophet (saw) was Abu Bakr, Umar, Uthman and then Ali. Whoever reviles the Khilafah of any of them is more misguided than his domesticated ass.' (The Creed of Al-Wasitiyyah by Shaykhul Islam ibn Taymiyyah, translated by Abu Rumaysah, p. 104-106)



Abu Bakr As-Siddeeq


He is As-Siddeeq, the Truthful One, because of his constant and unwavering belief in the Prophet صلى الله عليه وسلم. He affirmed the truth of the Night Journey whilst others mocked and denied it. People rushed to Abū Bakr رضي الله عنه clamouring for his attention, ‘Have you heard what your friend has said?!’ They told him and he asked, ‘Did he really say this?’ They confirmed it and he then remarked, ‘Then he definitely told the truth, I believe him in things far greater than this: I believe him when he tells me he receives revelation from the heaven!’ It was then that he was given the title of al-Ṣiddīq (Dhuhlī, al-Zuhriyyāt, Bayhaqī, al-Dalāʾil cf. Ibn Ḥajr 7:199-8:392). He was also given this title by the Prophet صلى الله عليه وسلم in the hadith narrated from Anas ibn Maalik رضي الله عنه that the Prophet صلى الله عليه وسلم climbed Uhud with Abu Bakr, ‘Umar and ‘Uthmaan, and it trembled beneath them. He said, ‘Stand firm, O Uhud, for there is no one on you but a Prophet, a Siddeeq and two martyrs.' Narrated by al-Bukhaari, 3675.

Abu Bakr رضي الله عنه neither hesitated nor wavered when the Prophet صلى الله عليه وسلم called him to Islam. He remained with him صلى الله عليه وسلم in times of travel, residence and settlement. He did not leave the Prophet صلى الله عليه وسلم the entire period of his stay in Makkah. He accompanied him صلى الله عليه وسلم in his Hijra (migration), and remained with him in Madeenah. Likewise, he [Abu Bakr] fought all of the battles, and five of the ten who were given glad tidings of Paradise accepted Islaam from him: ‘Uthman ibn ‘Affaan, Zubair ibn al-Awwam, Sa’d ibn Abee Waqqas, Talha ibn ‘Ubaidullah, and ‘Abdur-Rahman ibn ‘Awf رضي الله عنهم.

It follows that one of the most distinguishing qualities of Abu Bakr was his knowledge. The Prophet صلى الله عليه وسلم ordered that Abu Bakr رضي الله عنه should lead the people in prayer when he was sick with his final illness. The Prophet صلى الله عليه وسلم would not have delegated this task except to one who had knowledge of the rulings on the prayer. Similarly, the Prophet صلى الله عليه وسلم appointed Abu Bakr رضي الله عنه to lead the Hajj before the Farewell Pilgrimage, and the Prophet صلى الله عليه وسلم would not have appointed a man to such a position unless he was the most knowledgeable of them concerning it. This was an especially difficult job since Hajj is composed of a detailed set of rites. Moreover, Shaykh al-Islam Ibn Taymiyah رحمه الله said: ... Abu Bakr al-Siddeeq used to issue rulings and commands and prohibitions, and pass judgements, and deliver Khutbahs in the presence of the Prophet صلى الله عليه وسلم, as he used to do when he and Abu Bakr would go out to call the people to Islam, and when they migrated together, and on the day of Hunayn, and on other occasions, when the Prophet صلى الله عليه وسلم remained silent and approved of what Abu Bakr said; no one else enjoyed such status. When the Prophet صلى الله عليه وسلم consulted with the wise and knowledgeable men among his companions, he would consult Abu Bakr and ‘Umar first, because they were the first to speak about matters of Islam in the presence of the Messenger صلى الله عليه وسلم before the rest of his companions; for example when he consulted them about the prisoners of Badr, the first ones who spoke about that were Abu Bakr and ‘Umar, and this also happened on other occasions… Majmoo’ al-Fataawa, 4/398 (https://islamqa.info/en/34577)



Regarding his migration with the Prophet صلى الله عليه وسلم to Madeenah, Allaah سبحانه وتعالى says (interpretation of the meaning):

“If you help him (Muhammad) not (it does not matter), for Allaah did indeed help him when the disbelievers drove him out, the second of the two; when they (Muhammad and Abu Bakr) were in the cave, he said to his companion (Abu Bakr): ‘Be not sad (or afraid), surely, Allaah is with us.’ Then Allaah sent down His Sakeenah (calmness, tranquillity, peace) upon him, and strengthened him with forces (angels) which you saw not, and made the word of those who disbelieved the lowermost, while the Word of Allaah that became the uppermost; and Allaah is All-Mighty, All-Wise” [al-Tawbah 9:40]

From this verse, one can infer many ways in which Abu Bakr was superior to other Companions of the Prophet صلى الله عليه وسلم. He had the honour of leaving Makkah for the sake of Allah and of being driven out of Makkah by the polytheists, the latter honour being one that he shared with the Prophet صلى الله عليه وسلم. Abu Bakr was the sole Companion of the Prophet صلى الله عليه وسلم during his migration to Madeenah, which is an honour that every person would have loved to have been singled out for. He was also chosen by Allah سبحانه وتعالى to be with the Prophet صلى الله عليه وسلم in the cave. Allah سبحانه وتعالى also referred to him as ‘his Companion’; one can understand from this that Abu Bakr was the Prophet’s صلى الله عليه وسلم Companion in the complete sense of the word, having helped him and made sacrifices for his cause. We also learn he cared a great deal for the Prophet’s صلى الله عليه وسلم wellbeing, hence the Prophet صلى الله عليه وسلم said to him, ‘Be not sad (or afraid).’ The honour of Allah سبحانه وتعالى being ‘with us’ was, on this occasion, exclusive to the Prophet صلى الله عليه وسلم and Abu Bakr. And, Abu Bakr was the only one present with the Prophet صلى الله عليه وسلم when calmness, tranquility and peace descended upon him. (Adapted from The Biography of Abu Bakr As-Siddeeq, Dr. Ali Muhammad As-Sallaabee, Translated by Faisal Shafeeq, p. 92-96)


And those with Taqwa will be far removed from it. He who gives of his wealth for self-purification. And who has (in mind) no favor from anyone to be paid back. (Al-Layl: 17-19)

Many of the scholars of Tafsir have mentioned that these Ayat were revealed about Abu Bakr As-Siddiq رضي الله عنه. He was the first and foremost of this Ummah to have all of these characteristics and other praiseworthy characteristics as well. For verily, he was truthful, pious, generous, charitable, and he always spent his wealth in obedience of His Master (Allah) and in aiding the Messenger of Allah صلى الله عليه وسلم. How many Dirhams and Dinars did he spend seeking the Face of His Most Noble Lord, and he did not consider any of the people as owning him some favour that he needed to get compensation for. Rather, his virtue and kindness was even shown towards leaders and chiefs from all the other tribes as well. (http://www.qtafsir.com/index.phpopti...157&Itemid=148)


He was among those who were most loved by the Prophet صلى الله عليه وسلم. ‘Amr ibn al-‘Aas رضي الله عنه narrated that the Prophet صلى الله عليه وسلم appointed him as the commander of the army of Dhaat al-Salaasil. He said: So I came to him and said, “Which of the people is dearest to you?” He said, “ ‘Aa’ishah.” I said, “Who among men?” He said, “Her father.” I said, “Then who?” He said, “Then ‘Umar ibn al-Khattaab,” and he mentioned some other men. Narrated by al-Bukhaari, 3662; Muslim, 2384.


And it was narrated from Abu Sa’eed al-Khudri, who said: The Prophet صلى الله عليه وسلم delivered a Khutbah and said: “Allaah has given a slave the choice between this world and what is with Him, and he chose what is with Him.” Abu Bakr al-Siddeeq رضي الله عنه began to weep, and I said to myself, “What is making this old man cry if Allaah has given a slave the choice between this world and what is with Him, and he chose what is with Him?” The Messenger of Allaah (peace and blessings of Allaah be upon him) was that slave, and Abu Bakr was the most knowledgeable of us. He said, “O Abu Bakr, do not weep. Abu Bakr has favoured me greatly with his companionship and his wealth. If I were to have taken a close friend among my ummah, I would have chosen Abu Bakr, but the brotherhood of Islam is sufficient. Do not leave any door to the mosque without closing it off, apart from the door of Abu Bakr.” Narrated by al-Bukhaari, 466; Muslim, 2382


In a Hadeeth on the authority of Abu Hurayrah رضي الله عنه, he said that the Prophet صلى الله عليه وسلم said: Whoever spends a pair two units of property (like spending two dinaars or two camels) or two units of acts of worship (like praying two Rak‘ahs or fasting two days) in the cause of Allah will be called from the gates of Paradise, “O slave of Allah! This gate is better for you.” The one who frequently performs (voluntary) prayers will be called from the Gate of Prayers; and the one who frequently makes Jihaad will be called from the Gate of Jihaad; and the one who frequently observes (voluntary) fasting will be called from Ar-Rayyaan Gate. The one who frequently gives charity will be called from the Gate of Charity. Abu Bakr رضي الله عنه said,"O Messenger of Allah, may my mother and father be sacrificed for you! Those who are called from these gates will stand in need of nothing. Will anybody be called from all of these gates?''He replied:"Yes, and I hope that you will be one of them.''[Al-Bukhari and Muslim]


Another of his virtues is the fact that the Prophet صلى الله عليه وسلم appointed him to lead the prayers in his stead at the end of his life, when he fell sick with his final illness, and he rebuked those who objected to this. Narrated `Aisha: When Allah's Messenger صلى الله عليه وسلم became seriously ill, Bilal came to him for the prayer. He said, "Tell Abu Bakr to lead the people in the prayer." I said, "O Allah's Messenger صلى الله عليه وسلم ! Abu Bakr is a softhearted man and if he stands in your place, he would not be able to make the people hear him. Will you order `Umar (to lead the prayer)?" The Prophet صلى الله عليه وسلم said, "Tell Abu Bakr to lead the people in the prayer." Then I said to Hafsa, "Tell him, Abu Bakr is a softhearted man and if he stands in his place, he would not be able to make the people hear him. Would you order `Umar to lead the prayer?' " Hafsa did so. The Prophet صلى الله عليه وسلم said, "Verily you are the companions of Joseph. Tell Abu Bakr to lead the people in the prayer." So Abu Bakr stood for the prayer. In the meantime Allah's Messenger صلى الله عليه وسلم felt better and came out with the help of two persons and both of his legs were dragging on the ground till he entered the mosque. When Abu Bakr heard him coming, he tried to retreat but Allah's Messenger صلى الله عليه وسلم beckoned him to carry on. The Prophet صلى الله عليه وسلم sat on his left side. Abu Bakr was praying while standing and Allah's Messenger صلى الله عليه وسلم was leading the prayer while sitting. Abu Bakr was following the Prophet صلى الله عليه وسلم and the people were following Abu Bakr (in the prayer). (Sahih al-Bukhari 713)





Umar ibn al-Khattaab

He earned the nickname of al-Farooq (the Criterion) because he showed his Islam openly in Makkah and through him Allah distinguished (farraqa) between disbelief and faith (Umar Ibn Al-Khattab His Life & Times, Dr. Ali Muhammad as-Sallabi, Trans. By Nasiruddin al-Khattab, Vol. 1, p. 41). He was second in virtue to Abu Bakr and he strove to support Islam with all the strength he had been given. There was a remarkable balance in his personality in that his strength did not undermine his fairness, his authority did not undermine his mercy and his richness did not undermine his humility. He had many virtues and good characteristics which are proven in many reports.

It was narrated that Abu Sa’eed al-Khudri رضي الله عنه said: The Messenger of Allaah صلى الله عليه وسلم said: “Whilst I was sleeping, I saw the people were shown to me, and they were wearing shirts. Some shirts came down to the chest, and some were shorter than that. ‘Umar ibn al-Khattaab was shown to me and he was wearing a shirt that dragged along the ground.” They said, “How did you interpret that, O Messenger of Allaah?” He said, “Religious commitment.” Narrated by al-Bukhaari, 23; Muslim, 2390.

It was narrated that ‘Abd-Allaah ibn ‘Umar said: I heard the Messenger of Allaah صلى الله عليه وسلم say: “Whilst I was sleeping, a cup of milk was brought to me and I drank until I saw its wetness coming out of my nails. Then I gave the rest to ‘Umar ibn al-Khattaab.” They said, “How did you interpret that, O Messenger of Allaah?” He said, “(It is) knowledge.” Narrated by al-Bukhaari, 82; Muslim, 2391.


Narrated Abu Hurairah: While we were with Allah's Messenger صلى الله عليه وسلم he said, "While I was sleeping, I saw myself in Paradise, and suddenly I saw a woman performing ablution beside a palace. I asked, 'For whom is this palace?' They replied, 'It is for `Umar.' Then I remembered `Umar's Ghira (self-respect) and went away quickly." `Umar wept and said, O Allah's Messenger صلى الله عليه وسلم ! How dare I think of my ghira (self-respect) being offended by you? Sahih al-Bukhari 3680


Narrated Sa`d bin Abi Waqqas: Once `Umar asked the leave to see Allah's Messenger صلى الله عليه وسلم in whose company there were some Quraishi women who were talking to him and asking him for more financial support raising their voices. When `Umar asked permission to enter the women got up (quickly) hurrying to screen themselves. When Allah's Messenger صلى الله عليه وسلم admitted `Umar, Allah's Messenger صلى الله عليه وسلم was smiling, `Umar asked, "O Allah's Messenger صلى الله عليه وسلم! May Allah keep you in happiness always." Allah's Messenger صلى الله عليه وسلم said, "I am astonished at these women who were with me. As soon as they heard your voice, they hastened to screen themselves." `Umar said, "O Allah's Apostle! You have more right to be feared by them." Then he addressed (those women) saying, "O enemies of your own souls! Do you fear me and not Allah's Messenger صلى الله عليه وسلم ?" They replied. "Yes, for you are a fearful and fierce man as compared with Allah's Messenger صلى الله عليه وسلم ." On that Allah's Messenger صلى الله عليه وسلم said (to `Umar), "By Him in Whose Hands my life is, whenever Satan sees you taking a path, he follows a path other than yours." Sahih al-Bukhari 3294


Because of his deep understanding of the aims of the Qur’an, verses of Qur’an were revealed which coincided with his opinion in some instances. Umar said, ‘My opinion coincided with that of Allah– or of my Lord – in three matters. I said, “O Messenger of Allah, why don’t you take Maqam Ibraheem as a place of prayer?” then Allah revealed that. And I said, “O Messenger of Allah, both righteous and immoral people enter upon you; why don’t you tell the Mothers of the Believers to observe hijab?’ and Allah revealed the verse of hijab. And I heard that the Prophet صلى الله عليه وسلم had rebuked some of his wives, so I went to them and said, “Either you stop, or Allah will give His Messenger (wives) who are better than you.” I went to one of his wives and she said, “O Umar, don’t you think that the Messenger of Allah صلى الله عليه وسلم is able to exhort his wives? Why are you speaking to them?” Then Allah revealed the words:It may be if he divorced you (all) that his Lord will give him instead of you, wives better than you - Muslims (who submit to Allah), believers, obedient (to Allah), turning to Allah in repentance, worshipping Allah sincerely, given to fasting or emigrants (for Allah's sake), previously married and virgins. (Qur’an 66:5) Sahih al-Bukhari vol. 6 Hadith 10

And it was narrated from ‘Aa’ishah رضي الله عنها that the Prophet صلى الله عليه وسلم used to say, “Among the nations who came before you there were muhaddathoon (men who were inspired) and if there are any such men among my Ummah, then ‘Umar ibn al-Khattaab is one of them.” Narrated by Muslim, 2398


Al-Tirmidhi (3682) narrated from ‘Ibn ‘Umar that the Messenger of Allaah صلى الله عليه وسلم said: “Allaah has placed truth on the tongue of ‘Umar and in his heart.” Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, 2908.


The hadith was quoted earlier in which ‘Amr ibn al-‘Aas رضي الله عنه narrated that the Prophet صلى الله عليه وسلم appointed him as the commander of the army of Dhaat al-Salaasil. He said: So I came to him and said, “Which of the people is dearest to you?” He said, “ ‘Aa’ishah.” I said, “Who among men?” He said, “Her father.” I said, “Then who?” He said, “Then ‘Umar ibn al-Khattaab,” and he mentioned some other men. Narrated by al-Bukhaari, 3662; Muslim, 2384.




Uthman ibn Affan

He was of high status, very wealthy, extremely modest, and one of those most generous of this Ummah. He was known by the nickname Dhu'n-Noorayn (the One with the Two Lights) because he was married to two of the daughters of the Prophet صلى الله عليه وسلم. And it was said that he was called Dhu'n-Noorayn because he used to recite a great deal of Qur'an in his prayer every night, and the Qur’an is light and praying Qiyam al-layl is light. (The Biography of Uthman Ibn Affan Dhun-Noorayn, Dr. Ali Muhammad As-Sallabi, Trans. By Nasir Khattab, p.12-13)


'Aa'ishah said: The Messenger of Allah صلى الله عليه وسلم was lying down in my house with his thigh or shin uncovered. Abu Bakr asked for permission to enter and he let him in whilst he was in that state, and he spoke to him. Then 'Umar asked for permission to enter and he let him in whilst he was in that state, and he spoke to him. Then 'Uthman asked for permission to enter and the Messenger of Allah صلى الله عليه وسلم sat up and straightened his garment - Muhammad (one of the narrators) said: I do not say that this all happened on one day - and he came in and he spoke to him. When he left, 'Aa'ishah said: Abu Bakr came in and you did not stir for him, and 'Umar came in and you did not stir for him, then 'Uthman came in and you sat up and straightened your garment. He said "Should I not feel shy before a man before whom the angels feel shy?" Muslim 2401

Al-Mannawi said: The main characteristic of 'Uthman is modesty, and modesty results from great respect for the One Who is looking at him as well as awareness of some faults that he can see in himself. It is as if he was overwhelmed by the glory of Allah and saw in himself some faults and shortcomings. These are of the
lofty qualities of those who are close to Allah. Thus 'Uthman was raised in status, so the chosen one of Allahs creation (i.e., the Prophet صلى الله عليه وسلم) felt a sense of modesty and shyness before him, just as the one who loves Allah loves His close friends, and the one who fears Allah will be feared by all. (Quoted in The Biography of Uthman Ibn Affan Dhun-Noorayn, Dr. Ali Muhammad As-Sallabi, Trans. By Nasir Khattab, p. 64)



It was narrated that Abu Moosa said: I was with the Prophet صلى الله عليه وسلم in one of the gardens of Madinah when a man came and asked for the gate to be opened. The Prophet صلى الله عليه وسلم said: "Open the gate for him and give him the glad tidings of Paradise." I opened the gate and saw it was Abu Bakr, and I gave him the glad tidings of what the Messenger of Allah صلى الله عليه وسلم had said, and he praised Allah. Then another man asked for the gate to the opened, and the Prophet صلى الله عليه وسلم said: "Open the gate for him and give him the glad tidings of Paradise." I opened the gate and saw it was 'Umar, and I gave him the glad tidings of what the Messenger of Allah صلى الله عليه وسلم had said, and he praised Allah. Then another man asked for the gate to be opened, and (the Prophet صلى الله عليه وسلم) said: "Open the gate for him and give him the glad tidings of Paradise in return for a calamity that will befall him." It was 'Uthman, and I told him what the Messenger of Allah صلى الله عليه وسلم had said, and he praised Allah, then he said: Allah is the One Whose help I seek. (al-Bukhari #3695)



Narrated `Uthman (the son of Muhib): An Egyptian who came and performed the Hajj to the Ka`ba saw some people sitting. He enquired, "Who are these people?" Somebody said, "They are the tribe of Quraish." He said, "Who is the old man sitting amongst them?" The people replied, "He is `Abdullah bin `Umar." He said, "O Ibn `Umar! I want to ask you about something; please tell me about it. Do you know that `Uthman fled away on the day (of the battle) of Uhud?" Ibn `Umar said, "Yes." The (Egyptian) man said, "Do you know that `Uthman was absent on the day (of the battle) of Badr and did not join it?" Ibn `Umar said, "Yes." The man said, "Do you know that he failed to attend the Ar Ridwan pledge and did not witness it (i.e. Hudaibiya pledge of allegiance)?" Ibn `Umar said, "Yes." The man said, "Allahu Akbar!" Ibn `Umar said, "Let me explain to you (all these three things). As for his flight on the day of Uhud, I testify that Allah has excused him and forgiven him; and as for his absence from the battle of Badr, it was due to the fact that the daughter of Allah's Messenger (ﷺ) was his wife and she was sick then. Allah's Messenger (ﷺ) said to him, "You will receive the same reward and share (of the booty) as anyone of those who participated in the battle of Badr (if you stay with her).' As for his absence from the Ar-Ridwan pledge of allegiance, had there been any person in Mecca more respectable than `Uthman (to be sent as a representative). Allah's Messenger (ﷺ) would have sent him instead of him. No doubt, Allah's Messenger (ﷺ) had sent him, and the incident of the Ar-Ridwan pledge of Allegiance happened after `Uthman had gone to Mecca. Allah's Messenger (ﷺ) held out his right hand saying, 'This is `Uthman's hand.' He stroke his (other) hand with it saying, 'This (pledge of allegiance) is on the behalf of `Uthman.' Then Ibn `Umar said to the man, 'Bear (these) excuses in mind with you.' Sahih al-Bukhari 3698

With regard to al-Hudaybiyah, al-Muhibb al-Tabari mentioned a number of qualities that were exclusive to 'Uthman. For example, he was the only one for whom the hand of the Prophet صلى الله عليه وسلم represented his hand, when the Sahabah swore allegiance and 'Uthman was absent. He was the only one who conveyed the message of the Messenger of Allah صلى الله عليه وسلم to the Muslim prisoners in Makkah. (The Biography of Uthman Ibn Affan Dhun-Noorayn, Dr. Ali Muhammad As-Sallabi, Trans. By Nasir Khattab, p.48-49)


Again we quote the hadith narrated from Anas ibn Maalik رضي الله عنه that the Prophet صلى الله عليه وسلم climbed Uhud with Abu Bakr, ‘Umar and ‘Uthmaan, and it trembled beneath them. He said, ‘Stand firm, O Uhud, for there is no one on you but a Prophet, a Siddeeq and two martyrs.' Narrated by al-Bukhaari, 3675.



Ali ibn Abi Talib


'Ali Ibn Abi Talib, the cousin and son-in-law of the Messenger of Allah صلى الله عليه وسلم, was the husband of Fatimah and the father of Al-Hasan and Al-Husaynرضي الله عنهم. He was lovingly referred to by the Prophet صلى الله عليه وسلم by the nickname of ‘Abu Turab.’ He is well known for his courage and bravery. According to the Ahlus-Sunnah, he is the fourth of the Rightly Guided Caliphs, and the fourth of the Ten who were given the glad tidings of Paradise, who are the best of the Sahaabah رضي الله عنهم. We love him and his family in accordance with the hadith of the Prophet صلى الله عليه وسلم. We invoke Allah’s pleasure upon him and greatly respect him. Whenever we mention his name, we do so with great reverence and love. We say to the Shi’ah that we love and respect him more than you, but we do so within the framework of Sharīʿah without exaggeration or negligence.


Among his virtues is that mentioned in the hadeeth of the cloak narrated by 'A'isha رضي الله عنها. She said, 'The Prophet صلى الله عليه وسلم went out one morning wearing a striped cloak of black camel hair. Al-Hasan ibn ‘Ali came and he enfolded him in the cloak, then al-Husayn came and he enfolded him in it, then Faatimah came and he enfolded her in it, then ‘Ali came and he enfolded him in it, then he said: “Allaah wishes only to remove Ar‑Rijs (evil deeds and sins) from you, O members of the family (of the Prophet صلى الله عليه وسلم), and to purify you with a thorough purification”[Qur'an 33:33]. Narrated by Muslim (2424).

This proves false the idea that the Companions concealed the virtues of Ali رضي الله عنه, because here is 'A'ishah رضي الله عنها, whom they claim hated Ali رضي الله عنه, narrating this virtue of Ali and Fatimah رضي الله عنهما.


During the campaign to Khaybar, the heroism of Ali رضي الله عنه was manifested, as was his position in relation to Allah and His Messenger صلى الله عليه وسلم. The Messenger of Allah صلى الله عليه وسلم said, 'I shall give this flag to a man at whose hands Allah will grant victory; he loves Allah and His Messenger, and Allah and His Messenger love him.' The people spent the night wondering which of them would be given the flag. When morning came, the people went to the Messenger of Allah صلى الله عليه وسلم, all of them hoping to be the flag-bearer. He said, 'Where is Ali ibn Abi Talib?' They said, 'O Messenger of Allah, he has a problem in his eyes.' They sent for him, and he was brought, and the Messenger of Allah صلى الله عليه وسلم spat in his eyes and prayed for him, and he was healed, until it was as if there had been no pain in him. He gave him the flag, and Ali رضي الله عنه said, 'O Messenger of Allah, shall I fight them until they become like us?' He said, 'Advance cautiously until you reach their open space, then invite them to Islam and tell them of their duties before Allah. By Allah, if Allah were to guide one man through you, that would be better for you than having red camels.' Sahih Muslim 2406

Ahadith such as this point to the virtues of Ali رضي الله عنه, but they do not point to his imamate or (immediate) caliphate after the Prophet صلى الله عليه وسلم (as the Shi'a claim). They add false additions to such hadith that are not sound according to the scholars of hadith, and which, moreover, make no connection between his loving Allah and His Messenger صلى الله عليه وسلم and his being loved by them, on the one hand, and his becoming the imam or caliph, on the other. (Ali Ibn Abi Talib, Dr. Ali M Sallabi, Trans. by Nasiruddin al-Khattab, Vol. 1, p. 183)





Their Preferential Status


It was narrated that Ibn ‘Umar رضي الله عنه said: “We used to compare the people as to who was better at the time of the Messenger of Allaah صلى الله عليه وسلم. We used to regard Abu Bakr as the best, then ‘Umar ibn al-Khattaab, then ‘Uthmaan ibn ‘Affaan رضي الله عنهم .” Narrated by al-Bukhaari, 3655.

According to another report he said: “At the time of the Prophet صلى الله عليه وسلم we did not regard anyone as equal with Abu Bakr, then ‘Umar, then ‘Uthmaan, then we left the companions of the Prophet صلى الله عليه وسلم and we did not differentiate between them.” Al-Bukhaari, 2679.

It is directly stated in other narrations that the Prophet صلى الله عليه وسلم heard this being said and had no objection to it. [Sunnah Ibn Abî `Asim (1227) and Sunnah al-Khalîl (577)]

There is also evidence that the Companions – and they were quite a substantial number – raised no objection to this order of preference. [Musnad Ahmad (4626)]

This is testimony of all the Sahaabah, narrated by ‘Abd-Allaah ibn ‘Umar, that Abu Bakr was superior to all the Sahaabah, followed by ‘Umar, then ‘Uthmaan. With regards to this narration, Khattabi said, 'The explanation of this - and Allah knows best - is that he was referring to the seniors and elders amongst them, those whom the Messenger of Allah صلى الله عليه وسلم would go to for advice when a matter concerned him. At that time Ali was still young. Ibn Umar did not mean to demean or disregard Ali, may Allah ennoble his face, or to deny his excellence after Uthman, rather his excellence was well known and was not denied by Ibn Umar or any other Companion...' (Ma'alim al-Sunan, vol. 4, p. 279)


Now let us turn to ‘Ali ibn Abi Taalib رضي الله عنه himself, and he see what he said. It was narrated that Muhammad ibn al-Hanafiyyah (who was the son of ‘Ali ibn Abi Taalib) said: “I said to my father, ‘Which of the people was the best after the Messenger of Allaah صلى الله عليه وسلم?’ He said, ‘Abu Bakr.’ I said, ‘Then who?’ He said, ‘Then ‘Umar.’ I was afraid that he would say ‘Uthmaan. I said, ‘Then is it you?’ He said, ‘I am only one of the Muslims.’” Narrated by al-Bukhaari, 3671.

It is said that Ali said the above narration during the period in which he was a Caliph, to indicate that he believed in the legitimacy of the Khilaafah of Abu Bakr . (http://www.islamweb.net/emainpage/in...ang=E&Id=84453)

Shaykh al-Islam Ibn Taymiyah said: It was narrated that he used to speak from the minbar of Kufa and say that the best of this ummah after our Prophet was Abu Bakr, then ‘Umar. This was narrated from him via more than eighty isnaads, and it was narrated by al-Bukhaari and others. Hence the earlier Shi’ah all used to agree that Abu Bakr and ‘Umar were superior, as has been mentioned by more than one. Minhaaj al-Sunnah, 1/308

It was narrated from Abu Juhayfah that ‘Ali رضي الله عنه ascended the minbar and praised and glorified Allaah and sent blessings upon the Prophet صلى الله عليه وسلم, then he said: “The best of this ummah after its Prophet is Abu Bakr. The second is ‘Umar رضي الله عنه, and after that, whoever Allaah wants to be good will be good.” Narrated by Imam Ahmad in his Musnad, 839. And Shaykh Shu’ayb al-Arna’oot said: its isnaad is qawiy.



These ahaadeeth of the Prophet صلى الله عليه وسلم and these reports from the Sahaabah رضي الله عنهم all testify to the belief of Ahl al-Sunnah wa’l-Jamaa’ah, amongst whom there is no dispute concerning it, that the best of this Ummah after its Prophet صلى الله عليه وسلم are the four Khulafā’ in the following order: Abū Bakr al-Ṣiddīq, ʿUmar al-Fārūq, ʿUthmān Dhū al-Nūrayn and Abū al-Ṣibtayn ʿAlī رضي الله عنهم.

May Allaah be pleased with all of the Sahaabah رضي الله عنهم اجمعين .

3. The Family of the Prophet صلى الله عليه وسلم


Ibn Taymiyyah continues, ‘They love the family of the Messenger of Allah صلى الله عليه وسلم, they show loyalty to them, and they upkeep the will of the Messenger of Allah صلى الله عليه وسلم concerning them when he said at Ghadir Khum, ‘I admonish you of Allah concerning my family!’ (Muslim #2407)... They show loyalty to the wives of the Messenger of Allah صلى الله عليه وسلم, the Mothers of the Believers, and they believe that they will be his wives in the Hereafter, especially Khadijah, the mother of most of his children, the first person to believe in him and to give him support in his mission. She held a high status with him. And al-Siddiqah, the daughter of al-Siddiq رضي الله عنها, about whom the Prophet صلى الله عليه وسلم said, ‘The excellence of A’isha over women is like the excellence of al-tharid over the rest of the food.’ (al-Bukhari #3770 and Muslim #2446)...

They declare themselves innocent of the way of the Rawafidah who hate and abuse the Companions, and of the way of the Nawasib who harm the family of the Prophet in both word and deed.’ (The Creed of Al-Wasitiyyah by Shaykhul Islam ibn Taymiyyah, translated by Abu Rumaysah, p. 106-108)

According to the author, ‘The Family of the Prophet refers to all of Banu Hashim: the children of al-Abbas, Ali, Harith ibn Abdul Muttalib, all of Banu Abu Talib and others.’ (Minhaj al-Sunnah, vol. 7, p. 294). In Majmu Fatawa, vol. 28. P. 292 he points out that they are the families of Abbas, Ali, Ja’far and Aqil.


The Shi’ah claim to love the Ahlul Bayt whilst at the same time they curse the wives of the Prophet صلى الله عليه وسلم and other members of his family. On the other hand, the Ahlu-Sunnah invoke Allah’s pleasure on all members of the Prophet’s household - in the wider sense of the word. We invoke Allah’s pleasure upon the Prophet’s صلى الله عليه وسلم wives, the righteous ones from the families of ʿAlī, Jaʿfar, ʿAqīl and ʿAbbās, who are all members of the Prophet’s household رضي الله عنهم.


The authentic narrations are those that reported the mutual love and affection that existed between the Companions and ʿAlī رضي الله عنهم and members of the Prophet’s صلى الله عليه وسلم household. Ali named some of his sons after Abū Bakr, ʿUmar and ʿUthmān. ʿAlī رضي الله عنه also married his daughter, Umm Kulthūm to the dearest person to him, ʿUmar رضي الله عنه. These are facts confirmed in the Shi’ah books. The companions of the Prophet صلى الله عليه وسلم paid attention to the commandment concerning the Prophet's family صلى الله عليه وسلم; foremost among them were Abu Bakr al-Siddeeq and ‘Umar ibn al-Khattaab رضي الله عنهما. Al-Bukhaari (3508) and Muslim (1759) narrated that Abu Bakr رضي الله عنه said to ‘Ali رضي الله عنه: “By the One in Whose hand is my soul, kinship with the Messenger of Allaah صلى الله عليه وسلم is dearer to me than kinship with my own people.”


Those who curse Abu Bakr and `Umar forget that they were not only the Prophet's Companions, but his relatives by marriage as well. The Prophet's صلى الله عليه وسلم daughters, Ruqaiyyah and Umm Kulthum, were married to `Uthman, and the Prophet's صلى الله عليه وسلم wife, `A’ishah, was a daughter of Abu Bakr. Another of his wives, Hafsah, was a daughter of `Umar. Can anyone say that the Prophet صلى الله عليه وسلم took bad people for friends, bad people for Companions, and bad people for wives, while he ordered the Muslims not to take bad people for friends, or for companions, or for wives?





The Wives of the Prophet صلى الله عليه وسلم



The Quran bestows the title of 'Mothers of the Believers' to the wives of the Prophet صلى الله عليه وسلم:

The Prophet is closer to the believers than their ownselves, and his wives are their (believers') mothers (as regards respect and marriage). [33:6]

This verse shows how the relationship should be between the believers and the Prophet صلى الله عليه وسلم and his wives. One must show respect and courtesy to his wives as one would show to one's own mother. Furthermore, it was not allowed for anyone to marry any of the Prophet's صلى الله عليه وسلم wives after his death. This is part of their status as being the 'Mothers of the Believers'. [Commentary on the Forty Hadith of Al-Nawawi, Dr Jamaal Zarabozo, Vol. 1, p. 438].


They also have the honour of being addressed in the Qur'an as Ahl al-Bayt:

O wives of the Prophet! You are not like any other women. If you keep your duty (to Allah), then be not soft in speech, lest he in whose heart is a disease (of hypocrisy, or evil desire for adultery) should be moved with desire, but speak in an honourable manner. And stay in your houses, and do not display yourselves like that of the times of ignorance, and perform As-Salat, and give Zakat and obey Allah and His Messenger. Allah wishes only to remove Ar-Rijs (evil deeds and sins) from you, O members of the family (of the Prophet صلى الله عليه وسلم), and to purify you with a thorough purification.[33: 32-33]

Ibn Kathir mentions about the interpretation of this verse, This is a clear statement that the wives of the Prophet صلى الله عليه وسلم are included among the members of his family (Ahl Al-Bayt) here, because they are the reason why this Ayah was revealed, and the scholars are unanimously agreed that they were the reason for revelation in this case, whether this was the only reason for revelation or there was also another reason, which is the correct view. Ibn Jarir recorded that `Ikrimah used to call out in the marketplace: (Allah wishes only to remove Ar-Rijs from you, O members of the family, and to purify you with a thorough purification.) "This was revealed solely concerning the wives of the Prophet.'' Ibn Abi Hatim recorded that Ibn `Abbas said concerning the Ayah: (Allah wishes only to remove Ar-Rijs from you, O members of the family,) "It was revealed solely concerning the wives of the Prophet...'' http://www.qtafsir.com/index.php?opt...1859&Itemid=89

There are also other evidences to support this view.

This is something for the Shi'a to reflect upon. Do they really feel comfortable criticising people who have been elevated to such a high status by Allah in the Quran? Do they broadcast slander against their biological mothers like they dedicate page after page denouncing Aisha رضّى الله عنها? Indeed it is illogical to regard as an enemy those whom Allaah has honoured.


Dr. Abdul Rahman Dimashqiah writes, To defame `A’ishah is to defame the Prophet صلى الله عليه وسلم since Allah has said, {"Evil words are for evil men (or evil women for evil men), and evil men are [subjected] to evil words (or evil men for evil women). And good words are for good men (or good women for good men), and good men are [an object] of good words (or good men for good women)."} (Qur'an 24:26) Is it possible that the Prophet صلى الله عليه وسلم would take evil woman into his house and that Allah would leave him in this situation? The books of the Shias are not free of accusations against `A’ishah and Hafsah رضي الله عنهما... How is this possible for them to honor the Prophet صلى الله عليه وسلم and his household while curse his wives, whom Allah has called "Mothers of the Believers?" Allah says, {"The Prophet is more worthy of the believers than themselves, and his wives are [in the position of] their mothers…"} (Qur'an 33:6) How can anyone who claims to be a believer reject that `A’ishah is his mother in faith, when this is clearly stated in the Qur’an? What are we to think when they quote the Qur’an saying, {"Allah presents an example of those who disbelieved: the wife of Noah and the wife of Lot…"} (Qur'an 66:10) and use this to prove that `A’ishah and Hafsah had apostatized? Is this not much like the hypocrisy of `Abdullah Ibn Saba’ who accused the wives of the Prophet صلى الله عليه وسلم of perversion and corruption? The Shias' doctrines about the Prophet's صلى الله عليه وسلم family are difficult to comprehend, for while they exaggerate the status of some of its members to the point of declaring their divinity, they degrade others and curse them. They even deny that some of them are members of the Prophet's Household at all. (A Calm Dialogue between Sunni and Shia, p. 44-45)

Let us turn our attention to the virtues of our Mother 'Aisha رضي الله عنها to appreciate her noble status.




ʿĀ'isha bint Abi Bakr


She is al-Ṣiddīqah bint al-Ṣiddīq, The Truthful One, Daughter of the Truthful One. She was the daughter of Abu Bakr al-Ṣiddīq and the beloved wife of the Prophet صلى الله عليه وسلم. She was young, intelligent and blessed with a retentive memory. She was one of the most knowledgeable of his wives, and one of the most knowledgeable women of the Ummah as a whole. The senior companions of the Prophet صلى الله عليه وسلم used to refer to her opinion and consult her. She became a great narrator of hadith and a distinguished jurist. After the Prophet صلى الله عليه وسلم died, she dedicated the rest of her life to disseminating the knowledge she had learned from him. The number of hadith attributed to her authority exceeds two thousand.


She was one of the dearest of all people to the Prophet صلى الله عليه وسلم. ‘Amr ibn al-‘Aas رضي الله عنه narrated that the Prophet صلى الله عليه وسلم appointed him as the commander of the army of Dhaat al-Salaasil. He said: So I came to him and said, “Which of the people is dearest to you?” He said, “ ‘Aa’ishah.” I said, “Who among men?” He said, “Her father.” I said, “Then who?” He said, “Then ‘Umar ibn al-Khattaab,” and he mentioned some other men. al-Bukhaari, 3662; Muslim, 2384.

The Prophet صلى الله عليه وسلم had a dream about her: Narrated `Aisha, that the Prophet صلى الله عليه وسلم said to her, You were shown to me twice in a dream. I saw you in a piece of silk. I was told, ‘This is your wife, so unveil her,’ and it was you. I said, ‘if this dream is from Allāh then it will come to pass’. Saḥīḥ al-Bukhārī, 3606


Among her virtues was that she was the only wife under whose cover the Prophet صلى الله عليه وسلم would receive Revelation. Narrated Hisham's father: The people used to send presents to the Prophet صلى الله عليه وسلم on the day of `Aisha's turn. `Aisha said, "My companions (i.e. the other wives of the Prophet) gathered in the house of Um Salama and said, "O Um Salama! By Allah, the people choose to send presents on the day of `Aisha's turn and we too, love the good (i.e. presents etc.) as `Aisha does. You should tell Allah's Messenger صلى الله عليه وسلم to tell the people to send their presents to him wherever he may be, or wherever his turn may be." Um Salama said that to the Prophet صلى الله عليه وسلم and he turned away from her, and when the Prophet صلى الله عليه وسلم returned to her (i.e. Um Salama), she repeated the same, and the Prophet صلى الله عليه وسلم again turned away, and when she told him the same for the third time, the Prophet صلى الله عليه وسلم said, "O Um Salama! Don't trouble me by harming `Aisha, for by Allah, the Divine Inspiration never came to me while I was under the blanket of any woman amongst you except her."Sahih al-Bukhari 3775



Jibrīl عليه السلام would extend his salutations to her: Narrated `Aisha: Allah's Messenger صلى الله عليه وسلم said, "O `Aisha! This is Gabriel sending his greetings to you." I said, "Peace, and Allah's Mercy be on him (Gabriel). You see what we do not see." (She was addressing Allah's Apostle صلى الله عليه وسلم). Sahih al-Bukhari 6249


When she was afflicted with ‘The Incident of the Slander’, news of her innocence was revealed from above the seven heavens.
Verily those who brought forth the slander are a group among you. Consider it not a bad thing for you. Nay, it is good for you... (24:11 and the following passage)

Allāh سبحانه وتعالى consoled the household of Abū Bakr that the great lie was in fact good for them and not bad for them as they perceived. Allah سبحانه وتعالى declared the innocence and honour of ʿĀ’isha رضي الله عنها with verses that would be recited over and over again until the Day of Judgement. Generation after generation would pay homage to the purity and nobility of ʿĀ’isha رضي الله عنها long after her accusers had perished. Any anguish they suffered only served to expiate their sins. In fact, it was through this incident that Abū Bakr رضي الله عنه established the precedence of not only forgiving those who harm you, but continuing in good treatment and charity towards them (see Qur’ān 24:22). For more lessons on this story: https://www.islam21c.com/islamic-tho...the-believers/



The verse of Tayammum was revealed after her necklace was lost: `A'ishah said, "We set out with Allah's Messenger صلى الله عليه وسلم on one of his journeys until we reached Al-Bayda' or Dhat-ul-Jaysh, where a necklace of mine was broken (and lost). Allah's Messenger صلى الله عليه وسلم stayed there to search for it, and so did the people along with him. There was no water source or any water with them at that place, so the people went to Abu Bakr As-Siddiq and said, `Don't you see what `A'ishah has done! She has made Allah's Messenger صلى الله عليه وسلم and the people stay where there is no source of water and they have no water with them.' Abu Bakr came while Allah's Messenger صلى الله عليه وسلم was sleeping with his head on my thigh. He said to me, `You have detained Allah's Messenger صلى الله عليه وسلم and the people where there is no source of water and they have no water with them.' So he admonished me and said what Allah wished him to say and hit me on my flank with his hand. Nothing prevented me from moving (because of pain) but the position of Allah's Messenger صلى الله عليه وسلم on my thigh. Allah's Messenger صلى الله عليه وسلم got up when dawn broke and there was no water. So Allah revealed the verses of Tayammum, and they all performed Tayammum. Usayd bin Hudayr said, `O the family of Abu Bakr! This is not the first blessing of yours.' Then the camel on which I was riding was moved from its place and the necklace was found beneath it.'' Al-Bukhari 334


The Messenger of Allah passed away in Aisha's house, on the day of her turn and in her arms. She was blessed with the opportunity to record the final moments of his noble life. ʿĀ'isha continued to recite the last chapters of the Qur'an upon the palms of the Prophet صلى الله عليه وسلم and helped him wipe it over his own body seeking blessings from his own hands.ʿĀ'isha رضي الله عنها narrated that during his fatal ailment, Allah's Messenger صلى الله عليه وسلم, used to ask his wives, "Where shall I stay tomorrow? Where shall I stay tomorrow?" He was looking forward to Aisha's turn. So all his wives allowed him to stay where he wished, and he stayed at `Aisha's house till he died there. `Aisha added: He died on the day of my usual turn at my house. Allah took him unto Him while his head was between my chest and my neck and his saliva was mixed with my saliva. Sahih al-Bukhari 5217 [In another narration, `Aisha added, "`AbdurRahman came with a Siwak and the Prophet صلى الله عليه وسلم was too weak to use it so I took it, chewed it and then (gave it to him and he) cleaned his teeth with it." Sahih al-Bukhari 3100]

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KEY POINTS

There are numerous texts from the Qur'an and Sunnah which attest to the virtue of the Prophet's صلى الله عليه وسلم Companions. Thus, a Muslim believes in the purity of the minds of all the Prophet’s صلى الله عليه وسلم Companions. For, it was the Prophet صلى الله عليه وسلم who nurtured and trained them under Allah’s protection. Could it then be acceptable that the Prophet of mercy and wisdom صلى الله عليه وسلم , who was sent to purify the entire mankind, would be unable to purify those who were around him?

In light of this, how could the Shīʿah regard it a religious obligation to revile, curse and declare as disbelievers the Prophet’s صلى الله عليه وسلم earlier and latter Companions رضي الله عنهم, whom Allah has promised great reward? Those whom they curse the most are among the most virtuous and most beloved to the Prophet صلى الله عليه وسلم.

Thus, the real enemies of the Family of the Prophet صلى الله عليه وسلم are those who abuse the most favourite members of his family such as ʿĀ’ishah and Hafsah رضي الله عنهما , who are his wives. The real enemies are those who insult the Prophet’s صلى الله عليه وسلم Companions رضي الله عنهم who, together with members of the Prophet’s صلى الله عليه وسلم household, raised the banner of Islam.

Indeed, the usage of the word Shi'ah needs to be reviewed. As far as the literal meaning is concerned, the words Shīʿah, Tashayyuʿ and Mushāyaʿah, centre around meanings such as following, helping, agreeing with, uniting upon a matter or gathering upon it. Thereafter, they were mostly used to refer to those who supported ʿAlī and his household. Yet, if a person casts a glance at the majority of the sects upon whom this word is used, it will become clear to him that this usage is linguistically incorrect. None of these groups follow the Ahl al-Bayt. The reality is that they oppose their ways and they have chosen a path that has nothing to do with the Ahl al-Bayt.

format_quote Originally Posted by Serinity

If I am not mistaken, some consider, Audhu billah, Ali as "god". Which is kufr.

Either way, it is clear to every Muslim that the Shia sect has nothing to do with Islam, and we are haram for eachother in marriage.

All but 1 sect will be saved. All other sects will be lead to Hell.
Allahu alam.

salaam

disagree - the shia are not one group for starters - just like the Sunni Muslims. The general population of the shia believe in the core principles of Islam that Sunni muslims do. The article of faiths, the pillars and general moral outlook etc etc. Therefore they are Muslims

On the disagreements with the shia eg - the status of companions and historical/leadership does not make them non Muslims.

format_quote Originally Posted by Salafiyah

Oh so they would know what Tawheed is? But not Shirk?

Shirk is haram and that's exactly what a Shia does. Literally. How can you call Shias Muslims? You sound like Bashar al-Assad or Donald Trump, that's something those tyrants would say.

All Muslims on earth know what Tawheed is - that is kindergarten level stuff. It is also one of the article faiths.

Shia(path) is a wrong path, that is obvious. But their differences are not on a "kufr level" most of the time except the ones who consider Ali r.a. a "god like" being. And they are a minority. I know Shias who even dont have issues with the first three Khaliphas. Theey just have a extra respect for Ahli Bayt. You cannot make takfeer on them.

format_quote Originally Posted by Futuwwa

Viewing their Imams as having prophet-like status would only lead to great and fundamental differences in case those Imams actually taught a creed that differs much from that of the real prophets. I'm not aware of any particularly major theological differences any of those Imams taught. They reject the Sahabah and introduce their own Imams instead, but is the end result they arrive at by doing that much different really?

Most of the 12 Imams are respected By Sunni muslims anyway - Not one Sunni disagrees that Imam, Baqir or Jafar al sadiq or Hussien or Hassan were pious salaf/Ahl al Bayt.

وعليكم السلام ورحمة الله وبركاته

format_quote Originally Posted by Futuwwa

Viewing their Imams as having prophet-like status would only lead to great and fundamental differences in case those Imams actually taught a creed that differs much from that of the real prophets. I'm not aware of any particularly major theological differences any of those Imams taught. They reject the Sahabah and introduce their own Imams instead, but is the end result they arrive at by doing that much different really?

The very suggestion of anyone having Prophet-like status (let alone superiority to the Prophets) is a fundamental problem. It conflicts with a very pillar of faith of the Muslims.

With regards to what the Imams taught, the Shi’a have fabricated many narrations in the names of their Imams to support their various beliefs and practices, including shirk. Ibn Taymiyyah is quoted to have said, ‘Abu Ja’far has been lied upon more than what has been lied upon those before him. The harm befell him on account of those who lied upon him, not from himself, and for this reason many types of lies were attributed to him. (Minhaaj (4/54) – From ‘I’aanatul-Muhtaaj Min Kitaab il-Minhaaj’ compiled by Shareef bin Alee ar-Raajihee). One of their ḥadīth sources from the Imāms comprises of one hundred and ten volumes, i.e. Biḥār al-Anwār of al-Majlisī (d. 1111 A.H)!

The problem is further confounded by the fact that the religion of the Shi’a is also established through the sayings of their scholars, even when they contradict the sayings of their Imams. For instance, they report from their Imam:

Do not drink whilst standing and do not do Tawaf of a grave… Whoever does so should not blame anyone besides himself and whoever does any of that, it will not leave him except for the period that Allah wishes. (Ibn Babuwayh pg. 283, Bihar al Anwar 100/126)

The scholars of the Shia on the other hand, have ordained for their followers Tawaf around the graves of the deceased Imams. Al Majlisi, confused by the contradictory narrations like the one above, resorts to interpreting them differently. He said, ‘It is possible that the specific number of Tawafs which are performed around the Ka’bah is being prohibited.’ (Bihar al Anwar 100/126)

He further stated, ‘It is possible that the prohibition from Tawaf here refers to relieving oneself.’ (Bihar al Anwar 100/127)

This is despite the fact that, as Ibn Taymiyyah stated, ‘There is consensus among the Muslims that Tawaf does not take place around anything besides the Ka’bah’ (Majmu’ Fatawa 4/521)

This is just one example to show how the Shi’a ignore explicit and categorical texts in the Book of Allah which prohibit polytheism and promise that the Fire of Jahannam will be the abode of those who engage in it. The end result is a religion totally different to Islam.

format_quote Originally Posted by Zafran

disagree - the shia are not one group for starters - just like the Sunni Muslims. The general population of the shia believe in the core principles of Islam that Sunni muslims do. The article of faiths, the pillars and general moral outlook etc etc. Therefore they are Muslims

It is true that the Shi’a have many sects. The basis of their differences, in most cases, is on account of their differences regarding the Imāms of the Ahl al-Bayt. They have many different opinions regarding the appointment of Imāms, their numbers and whether Imāmah should end with one of the Imams or it should be passed on to the next person and whether he should be made an Imam. It is quoted from Ibn Khaldūn, after stating their differences regarding the appointment of Imāms: This type of difference of opinion proves that there was no divine appointment. (Ibn Khaldūn: Lubāb al-Muḥaṣṣal pg. 130).

Note, Imāmah is the building block and foundation of Shīʿism. Thus, differences of opinion regarding it cannot be tolerated, as is tolerated in subsidiary matters. The leading scholar of the Zaydiyyah in his era, Aḥmad ibn Yaḥyā al-Murtaḍā2 (d. 840 A.H), considered the differences that arose at the death of each Imām and the appointment of the next Imām as the strongest and clearest proof which exposes the falsity of the claim that the Imams were divinely appointed. (Al-Munyat wa l-Amal pg. 21)

When it comes to Sunni Muslims, the differences are usually regarding subsidiary matters, not fundamentals of the religion. Sunnis do not differ on the five pillars of Islam or the six pillars of eemaan. They do not differ on the fact that the sources of Islam are the Qur’an, Sunnah and consensus of the Muslims, the first and best generation of which were the Companions. Therefore, the two groups are incomparable in this regard.

With regards to believing in the same core principles, the Shi'a list a different set of pillars of eemaan and a different list of pillars of Islam. The Shi’a website al-Islam .org claims, ‘the walis of this school have said: ‘“Islam is founded on five things: On salat, on zakat, on sawm (fasting), on hajj, and on wilayah: and we were not called for anything as we were called to wilayah”.’ For some reason, they have swapped the Shahadah with ‘wilayah’.


إن شاء الله by taking a closer look at their beliefs regarding Imamah, the gravity of differences between Sunni and Shi'a will become clearer.




THE SHI'A DOCTRINE OF IMAMAH


A number of issues are connected to this topic. We will briefly examine the following with their refutations:

1. What is meant by Imamah
2. Who was most deserving of the Caliphate?
3. Imamah: A Fundamental of the Religion?
4. The Claim that Imams are Superior to the Prophets
5. Imamah: a hidden call for the continuation of Prophethood
6. Divinity ascribed to the Imams


There are other issues which have not been covered but further expose the problems in this belief:
- Imamah being kept a secret
- The Hidden Imam (and his fraudulent representatives)


A number of the quotes below from Shi'a sources have been taken from these two websites:
http://www.twelvershia.net/articles/
http://ahlelbayet.blogspot.co.uk/201...elbaytcom.html




1. What is meant by Imamah?


Dr Abdul Rahman Dimashqiah writes, 'Muhammad Hasan Al Kashif Al-Ghita’ (who was the most prominent Shi'a scholar of Najaf in Iraq during the seventies), explains that "the Imamate is a divine office like that of the Prophethood. Just as Allah chooses whomever He pleases for the Prophethood, He chooses whomever He pleases for the Imamate, and He commands His Prophet to designate his successor." (Âl Kâshif, Asl Ash-Shî`ah wa Usûluhâ, p. 58; Khomeini, Al-Hukûmah Al-Islâmiyyah, p. 39.) The Shias believe that Allah appointed `Ali and his sons to the Imamate (Al-Kulaynî, Usûl Al-Kâfî,1:287.) and say Abu Bakr seized the caliphate after the death of the Prophet. Abu Bakr was succeeded by `Umar and then by `Uthman. The Shias say these three men denied the rights of `Ali and his descendants, and usurped the caliphate due to him. According to some of them, whoever believes that these three legitimately ruled the Muslims is defiantly disobedient or disbeliever according to others. For example, Al-Majlisi says that"The Twelve-Imam Shias agree that whoever denies the Imamate of any of the [Twelve] Imams and rejects showing obedience to what Allah obligated (concerning their Imamate), is a disbeliever who will abide eternally in the Hellfire." Al-Kulayni believes disobedience to `Ali is (an act of) disbelief and that to accept the leadership of someone other than `Ali is (an act of) polytheism. (Al-Kulaynî, Usûl Al-Kâfî, 1:45, 52; see also Al-Majlisî, Bihâr Al-Anwâr, 23:390.)' [A Calm Dialogue between Sunni and Shia, p. 56-57]


The Shi'a website, al-Islam. org explains, 'As mentioned earlier, the Shi’a believe in the institution of Imamah as a continuation of prophethood. In Arabic the term "Imam" literally means “leader”... However, in the Shi’i faith the Imam in its narrower sense, is the person who is in charge of all political and religious affairs of the Islamic nation. More exactly, the Imam is the person who is appointed by God and introduced by the Prophet and then by each preceding Imam by explicit designation (na••) to lead the Muslim community, interpret and protect the religion and the law (shari ‘ah), and guide the community in all affairs. The Imam is the Representative of God on earth (khali fat- Allah) and the successor of the Prophet. He must be sinless and possess divine knowledge of both the exoteric and the esoteric meaning of the Qur’an.




2. Who was Most Deserving of the Caliphate?


The Shi'a believe that Allah appointed `Ali and his sons to the Imamate, yet all the evidence points to the contrary. From a logical point of view, any suggestion that the Prophet صلى الله عليه وسلم concealed some knowledge from his Companions is an insult to him and contrary to the Qur’an. If the Messenger صلى الله عليه وسلم passed on any knowledge, it is illogical to think that all his Companions رضي الله عنهم disobeyed him and held a meeting after his death to select their own leader. We certainly deem the Companions رضي الله عنهم far above being disobedient to the Prophet’s صلى الله عليه وسلم clear command.

It is part of the belief of Ahl al-Sunnah that the most deserving of the people to succeed the Messenger of Allaah صلى الله عليه وسلم was Abu Bakr al-Siddeeq رضي الله عنه. Scholars have stated that the Khilafah of Abu Bakr and Umar رضي الله عنهما were in fact indicated by the Prophet صلى الله عليه وسلم. For example:

(a) It was narrated from Muhammad ibn Jubayr ibn Mut’im that his father said: “A woman came to the Prophet صلى الله عليه وسلم and he told her to come back later. She said, ‘What if I come back and do not find you?’ as if she was referring to death. He صلى الله عليه وسلم said, ‘If you do not find me, then go to Abu Bakr.’” (Narrated by al-Bukhaari, 3659).

(b) It was narrated that Ibn Mas’ood said: “The Messenger of Allaah صلى الله عليه وسلم said: ‘Take as your leaders those who come after me, Abu Bakr and ‘Umar.’” (Narrated by al-Tirmidhi, 3805; classed as saheeh by al-Albaani).

(c) It was narrated that Ibn ‘Umar رضي الله عنهما said: “The Messenger of Allaah صلى الله عليه وسلم said: ‘Whilst I was standing by a well, drawing water from it, Abu Bakr and ‘Umar came. Abu Bakr took the bucket and drew one or two buckets, but there was some weakness in his drawing. May Allah forgive him. Then ‘Umar bin Al-Khattaab came and the bucket turned into a very large one in his hands. I had never seen such a mighty person as he in doing such hard work till all the people drank to their satisfaction and watered their camels that knelt down there.’”(Narrated by al-Bukhaari, 3676).

Ibn Hajar said in his commentary on this hadeeth:
“Whilst I was standing by a well” means, in a dream...

Al-Shaafa’i mentioned the interpretation of this hadeeth in al-Umm, where after quoting it he said: The meaning of the phrase “but there was some weakness in his drawing” is that his time of leadership was short, because of his untimely death and the fact that the war against the apostates (ahl al-riddah) kept him from reaching the level of conquests attained by ‘Umar during his lengthy reign as khaleefah.
https://islamqa.info/en/13713

(d) It was narrated that ‘Aa’ishah رضي الله عنها said: “The Messenger of Allaah صلى الله عليه وسلم said to me when he was sick, ‘Call Abu Bakr for me, your father and your brother, so that I may dictate a letter. For I am worried lest someone who is ambitious says that he is more entitled to the position of leadership, but Allaah and the believers will not accept anyone other than Abu Bakr.’” (Narrated by Muslim, 2387).

(e) During his final illness, the Prophet صلى الله عليه وسلم appointed Abu Bakr al-Siddeeq to lead the Muslims in prayer and he did not accept anyone else to take his place. The fact that he was appointed to take his place in the case of minor leadership (leading the prayers) indicates that he would succeed him in the case of major leadership (as Imaam or Khaleefah).

Hence the Sahaabah رضي الله عنهم gave their allegiance (bay’ah) to Abu Bakr and they were unanimously agreed that Abu Bakr was the best among them (narrations to this effect have been quoted earlier).

In response to the view that Shīʿism started after the demise of Rasūlullāh صلى الله عليه وسلم, as a result of some believing that ʿAlī رضي الله عنه was most deserving of being the khalīfah, Dr Nasir al-Qaffari writes, 'There is no doubt that if there was such a view, then there was also a view that Saʿd ibn ʿUbādah should be appointed as the khalīfah and the Anṣār were most deserving of the post. This does not tell us of the inception and birth of any separate group or sect. Differences of opinion were an obvious and natural occurrence. They are the result of the system of consultation in Islam...

All of them unanimously agreed to obey Abū Bakr رضي الله عنه. Alī رضي الله عنه heard the entire affair and he pledged allegiance to Abū Bakr in front of a crowd of witnesses. He even volunteered to join in the campaign against Banū Ḥanīfah. Their condition was one of mutual love and unity. They would put their lives and the best of their wealth in obedience to their khalīfah (Imām), just as they would do during the era of their Nabī صلى الله عليه وسلم.

If the view of the Ahl al-Bayt being most deserving of the post was in reality the inception of Shīʿism, then undoubtedly they would have made some appearance in the era of Abū Bakr and ʿUmar رضي الله عنهما. However, it was a view (if it is established) like all the other views that were expressed at the meeting at al-Saqīfah. If it was expressed, it was discarded after the bayʿah took place; unity was reached and all agreed upon one decision.
The stance of Amīr al-Mu’minīn ʿAlī demands that these views and opinions ceased to exist and came to an end among the Ṣaḥābah. As mentioned earlier, it has been narrated from him with tawātur in many different ways that he proclaimed from the pulpit of Kūfah, “the best of this ummah after its Nabī is Abū Bakr and then ʿUmar’.” Thus, how is it possible that any of the other Ṣaḥābah of Rasūlullāh صلى الله عليه وسلم would believe regarding him that which he himself did not believe?'
(A Comprehensive Study of the Shi'ah Creed, p. 88-89)


When Ali gave his allegiance to Abu Bakr, he clarified that, ‘…O Abu Bakr, we acknowledge your virtue and what Allah has given you. We do not envy you for any favour that Allah has bestowed upon you…’ (Narrated by al-Bukhaari 3998 and Muslim 1759)

According to another version narrated by Muslim in his Saheeh: …Then ‘Ali stood up and spoke highly of Abu Bakr, and he mentioned his virtue and the fact that he had been one of the first to enter Islam. Then he went to Abu Bakr and swore allegiance to him, and the people came to ‘Ali and said: You have done the right thing, you have done well. And the people became close to ‘Ali when he did the right thing. (See: https://islamqa.info/en/147540)


It was mentioned under the topic of Companions that Ali رضي الله عنه himself stated that Abu Bakr and Umar رضي الله عنهما were the best of the Ummah after the Prophet صلى الله عليه وسلم. It was narrated that Muhammad ibn al-Hanafiyyah (who was the son of ‘Ali ibn Abi Taalib) said: “I said to my father, ‘Which of the people was the best after the Messenger of Allaah صلى الله عليه وسلم?’ He said, ‘Abu Bakr.’ I said, ‘Then who?’ He said, ‘Then ‘Umar.’ I was afraid that he would say ‘Uthmaan. I said, ‘Then is it you?’ He said, ‘I am only one of the Muslims.’” Narrated by al-Bukhaari, 3671.

It is said that Ali said the above narration during the period in which he was a Caliph, to indicate that he believed in the legitimacy of the Khilaafah of Abu Bakr . (http://www.islamweb.net/emainpage/in...ang=E&Id=84453)

Shaykh al-Islam Ibn Taymiyah said: It was narrated that he used to speak from the minbar of Kufa and say that the best of this ummah after our Prophet was Abu Bakr, then ‘Umar. This was narrated from him via more than eighty isnaads, and it was narrated by al-Bukhaari and others. Hence the earlier Shi’ah all used to agree that Abu Bakr and ‘Umar were superior, as has been mentioned by more than one. Minhaaj al-Sunnah, 1/308

It was narrated from Abu Juhayfah that ‘Ali رضي الله عنه ascended the minbar and praised and glorified Allaah and sent blessings upon the Prophet صلى الله عليه وسلم, then he said: “The best of this ummah after its Prophet is Abu Bakr. The second is ‘Umar رضي الله عنه, and after that, whoever Allaah wants to be good will be good.” Narrated by Imam Ahmad in his Musnad, 839. And Shaykh Shu’ayb al-Arna’oot said: its isnaad is qawiy.


It is absolutely inconceivable to think that the noble Companions, who loved their leader and their Prophet صلى الله عليه وسلم all their lives would all become renegades immediately at his death! The noble Companions loved Allah and His Messenger صلى الله عليه وسلم to such an extent, that on one command, they were willing to sacrifice their lives and their possessions. These pious Companions so feared Allah, that the absolute last thing they wished for themselves was the responsibility of being the Ameer, and thus being accountable to the Lord Most High for that office! Never ever did Ali رضي الله عنه claim that he was appointed the Ameer by the Prophet صلى الله عليه وسلم, but he was amongst the closest advisors during the tenure of the Khalifahs who came before him.

Rather the Sahaabah were unanimously agreed that the caliphate of Abu Bakr, ‘Umar and ‘Uthmaan was valid; ‘Ali acknowledged that and he cooperated with all of them in jihad, shoora (consultation), etc. Moreover, the Muslims after the Sahaabah were agreed upon that which the Sahaabah had been agreed on. After all this, it is not permissible for anyone or for any group, Shi’ah or others, to claim that ‘Ali was the appointed successor, or that the caliphate before him was false. Similarly, no one has the right to say that the Sahaabah wronged ‘Ali and took away his rights. Rather this is the falsest of falsehoods, and it is thinking badly of the Companions of the Messenger of Allaah صلى الله عليه وسلم, including ‘Ali رضي الله عنهم. (https://islamqa.info/en/12103)




3. Imamah: A Fundamental of Religion?


The writer Abu Salih, in his book, Imaamah and the Quran: An Objective Perspective (p.7), explains, 'In Shiaism, the matters of religion are divided into Usul-e-Deen and Furoo-e-Deen. The Usool-e-Deen are the principles of belief in the religion, analogous to the Pillars of Faith in Sunnism. The Furoo-e-Deen relates to the practices in the religion, such as prayer, fasting, pilgrimage, and so on.

To introduce the reader to what constitutes the Usul-e-Deen in Shiaism, I will quote the following tract from Allamah Muhammad Husayn Al kashifu'l Ghita's book “The Origin Of Shi’ite Islam and its Principles” (Asl ash-Shi'ah wa usuluha):

Those matters which concern knowledge or wisdom, are called "Usul ad-din" (fundamentals of religion) and they are five: (1) tawhid (monotheism), (2) nubuwah (Prophethood), (3) the Imaamate (Vicegerency), (4) 'adl (Justice) and (5) ma'ad (the Day of Judgement). (“The Origin of Shiite Islam and its Principles, Part II: Fundamentals of the Religion”, Section The Fundamental Beliefs. In the Arabic edition of the book, the first sentence occurs on page 218 of the work “Asl-ul-Shia wa Usuluha”.)

Among other contemporary Shi'a scholars who consider it from the foundations of faith are Shi'a grand Ayatullah Ja`far al-Subhani, who says in his book “al-Milal wal-Nihal” 1/257, under the title “Is Imamah from the foundations or the branches”:[All of the Shia have agreed that it is from the foundations of faith, and they proved it in their books, this is why they consider that the belief in the leadership of the Imams is necessary for correct Islamic belief, as for Ahlul-Sunnah they wrote in their books that it isn’t a foundation.]

Shia scholar al-`Allamah Muhammad Rida al-Muzaffar says in “`Aqa’id al-Imamiyyah” pg102:[We (shia) believe that Imamah is a foundation from the foundations of religion, and that Iman cannot be achieved without believing in it.]

The Shi'a scholars further claim that the one who opposes them in the matter of Imamah will end up in Hell-fire like the Jews, Christians and pagans. Not only this, but they believe that they will receive even greater punishment than people of other faiths. After citing some of the Shi'a narrations that prove this, the grand Shi'a Ayatullah and leader of the Shia of his time, Muhammad Hassan Najafi comments on them, he says in his book “Jawahir al-Kalam” 36/93-94:

[Either way, the origin of this opinion are the many Mutawatir narrations that prove the disbelief of those who oppose us, and that they are the Zoroastrians of this nation, and they are worse than the Jews and the Christians, so you (reader) know what this implies concerning their condition in the after-life.]

Classical Shi'a scholar and leader of their sect at his time, al-Mufid, says in “Awa’il al-Maqalat” pg44:

[The Imami (shia) have agreed, that he who denies the Imamah of one of the Imams, and rejects their obedience which Allah has ordered, then he is a Kafir, misguided and deserving to abide in hell-fire forever.]

Shi'a scholar Zayn al-Deen al-`Amili says in “Bihar al-Anwar” 8/368 that there is a consensus on this matter:

[And this is why they (shia scholars) have reported that they will enter the fire by consensus.]

The leader of the Shi'a sect Naseer al-Deen al-Tusi says in “Noor al-Baraheen” 1/64 by Ni`matullah al-Jaza’iri:[The Imami (Shia) have adopted the unique opinion, that paradise and salvation cannot be obtained except through believing in the Wilayah of the family of the Prophet (صلى الله عليه وسلم) and believing in their Imamah. As for the rest of the Muslims, they agreed that the salvation can be obtained after affirming the two testimonies of faith.]


The Shi'a scholars made Takfeer on those who disagreed with them on the issue of Imamah, and cursed and banished them to the fires of hell forever. The ugly Shi'a call of Takfeer had reached all Muslims no matter what their rank and virtue is, so they made Takfeer on the Companions of the Prophet صلى الله عليه وسلم and the best generation of this Ummah, and even the rightly guided Caliphs of Islam رضي الله عنهم.

The reason they made Takfeer on the companions رضي الله عنهم is simply because they did mutual consultation when appointing their leader and they accepted to give authority to other than `Ali رضي الله عنه.

Shi'a scholar `Ali bin al-Hussein bin `Abdul-`Aal al-Karaki said in “Rasa’il al-Karaki” 1/62:[Any sane man who believes in giving precedence to Ibn abi Quhafah, Ibn al-Khattab and Ibn `Affan, who are lowly in lineage, stubborn (disbelievers), it is not known that they had virtues in knowledge or Jihad (…) on them and on those who love them is the curse of Allah and the angels and all humanity.]

Thus, the Shi'a scholars have cursed the first three Caliphs رضي الله عنهم and they cursed the rest of the companions رضي الله عنهم who agreed on appointing them as leaders and served under them, then they cursed all the Muslims who are pleased with them and who loved them. In this way, the Shi'a scholars made the Imamah a cross road between them and other Muslims, putting an obstacle to realising Islamic unity between the great majority of Muslims and the individuals belonging to the Imami Shia sect. It even made the Shia live in sadness and complete isolation from the rest of the Islamic world, with a huge gap that cannot be filled because of the current nature of their belief in Imamah.



The Incompatibility of this View with Islam

It was mentioned earlier (in post #38) that the six pillars of Eemaan are (1) Belief in Allah, (2) His Angels, (3) His Books, (4) His Messengers, (5) The Day of Judgement and (6) Divine Predestination. These fundamentals are found throughout the Qur'an and Sunnah such that the reader becomes firmly acquainted with them, leaving no room for doubt or conjecture.

The Shi'a name only three of these in their fundamentals and add the belief in Imamah. They even place it higher than some of the fundamentals such as the Prophethood. Yet, the Shi'a concept of Imamah is nowhere to be found in the Qur’an or Sunnah. This is peculiar, to say the least; how can Imamah be part of Usool-e-Deen (a fundamental pillar of faith) and yet not be mentioned even a single time in the Quran? The foundations of the religion are things that are successively and indisputably well-known, like the five pillars of Islam and the six articles of faith. They are clearly defined in the Qur’ān, and the Messenger of Allah صلى الله عليه وسلم noticeably focused on them in the Sunnah. Moreover, these sources are clear that the message of Islam has been completed and that nothing has been neglected. It is inconceivable that any matter necessary for the guidance of mankind, large or small, be missed out or concealed, let alone a fundamental of the religion the denial for which one is deserving of Hell.

The Quran clearly says that Muhammad صلّى الله عليه وآله وسلّم is divinely appointed as the Messenger of Allah عز وجل and that we should follow him. If there was another divinely appointed person we were supposed to follow after him, shouldn’t his name also be mentioned in the Quran? Neither is Ali رضّى الله عنه named in the Quran, nor the concept of divinely appointed Imams that will come after the Prophet صلّى الله عليه وآله وسلّم. We are unable to find even a single verse in the Quran which describes even the concept of Imamah. Not a single verse can the Shia produce in this regard.

From the Sunnah we find explicit instruction to follow what the Prophet صلى الله عليه وسلم and his Companions were upon. We learn in the famous hadith of Jibril what Islam and Eemaan is. We see priority given to particular matters: for instance, there are numerous ahadith about prayer, how to come prepared for prayer, prayer in travel, timings of prayer, prayer in congregation. In his final illness, the Prophet صلى الله عليه وسلم appointed Abu Bakr to lead the prayer. Many of the rulings on these fundamentals are mentioned in the Qur'an. On the other hand, the concept of Imamah, which the Shi'a consider 'Usool-e-Deen' (whereas prayer is secondary), is not given this treatment. We wonder why prayer is mentioned so many times in the Quran, but there is absolutely no mention of the 12 Imams, the Infallible Imamah, or even the divine Imamah of Ali رضي الله عنه? Why would a secondary aspect of Deen be mentioned so many times and not the main pillar of belief, according to them? The truth is that Imamah is an imaginary concept concocted by the Shia scholars and it does not exist.




4. The Claim that Imams are Superior to the Prophets


Abu Salih writes, 'A person doing research into Shiaism will find that many Shia scholars, writers, and propagandists have placed the position of the “12 Imaams” above that of all Prophets, with the exception of Prophet Muhammad صلى الله عليه وسلم. It can be said that some Shia scholars have taken a different view, as can be seen from the following quote:

al-Mufid said in the book of Maqalat: A group of Imaamis affirmatively believe in the preference of the Imaams from Ale-Muhammad صلى الله عليه وسلم over the rest of the preceding Messengers and Prophets except our Prophet Muhammad صلى الله عليه وسلم , and a group of them obligated their preference over all prophets, save Ouli Al-Azm (i.e Noah, Ibrahim, Musa, Essa, Muhammad صلى الله عليه وسلم). And a group of them rejected both opinions and affirmatively believed that all Prophets are better than the Imaams (A.S). [Awail Muqalat p.41-42 (as mentioned in Bihar Al Anwar, Volume 26, p. 298)]

It can be seen that this is a matter of Ijtihad among the Shia scholars. Notwithstanding, the first view persists in the minds of many contemporary Shia scholars and writers, and by consequence is reflected in the Shia laity. I believe it is of importance for the reader to go through some of the Shia scholars and writers who have held the view that “The Imaams are higher than all Prophets except Muhammad صلى الله عليه وسلم”, because it will bring to the forefront just how highly placed the position of Imaamah is in the Shia faith. (Imaamah and the Quran: An Objective Perspective, Abu Salih, p.9)


Let us examine what the Shi'a scholars and writers have said. Ayatollah Khomeini declared: “And an essential tenet of our Shi’ite sect is that the Imams have a position which is reached neither by the angels nor by any commisioned messenger of God.” (Hukumat-i-Islami, p.52-53)

Of the four main Shia books of Hadith, Al-Kafi is considered the most reliable and authoritative. In it, we find the following Shia Hadith: “The Imams possess all the knowledge granted to the angels, prophets, and messengers.” (Al-Kulaini, Al-Kafi, p.255) Another narration in Al-Kafi says: “Signs of the prophets are possessed by the Imams.” (Al-Kafi, p.231)

Baqir Al-Majlisi says about the Imams: “Their preference [is] over the prophets and all the people.” (Bihar Al-Anwar, Vol 26, Chapter 6) He further stated: “…our Imams are higher [and] better than the rest of the prophets…they are more knowledgeable than the prophets…this is the main opinion of the Imami (Shia), and is only rejected by one who is ignorant about the traditions.” (Bihar Al-Anwar, Volume 26, p.297)


Al-Majlisi admits that the Shia might as well call their Imams to be Prophets: On the whole, after admission of the fact that the Imams are not prophets, we are bound to acknowledge the fact that they are superior to all Prophets and Awsiya (legatees) except our Prophet (salutations and peace upon him and his family). To our knowledge there is no reason not to describe the Imams as Prophets except consideration to the status of the Final Prophet. Our intellect too, cannot perceive a distinction between Nabuwwah (prophethood) and Imamah. Source: Bihar Al-Anwar, Volume 26, p.82


Grand Ayatollah Mohammad Fazel Lankarani, one of the Head Ayatollahs in the Shia Seminary in Qum, issued the following statements on his official website:

Imam Ali عليه السلام is higher in rank than other prophets, because of his Imamate, but he is not higher in rank than the Prophet Muhammad صلى الله عليه وسلم, because Muhammad صلى الله عليه وسلم was both Prophet and Imam. Source: http://www.lankarani.org/English/faq/110q.html

This view is categorically stated in the Shia Encyclopedia:

The Shia further believe that the twelve Imams of the House of Prophet Muhammad صلى الله عليه وسلم have the rank higher than that of ALL the messengers (be Imam or not) except Prophet Muhammad صلى الله عليه وسلم. Source: Shia Encyclopedia, “Imamat vs. Prophethood,” Part 1, http://www.--------------/encyclopedia/chapter6b/8.html

The same view is held by the Shia Tafseer, also available on the al-Islam. org website: “It means that a prophet is not necessarily an Imaam and Imaamat is an office of decidedly higher order…” (S.V. Mir Ali/Ayatollah Mahdi Puya Commentary of Verse 2:124)



The Shi'a go on to claim that Allah سبحانه وتعالى took a covenant and a pledge from the ambiyā’ that they should attest to the Wilāyah of ʿAlī and that the Wilāyah of ʿAlī was revealed in all the scriptures of the ambiyā’. The Shia Muhaddith Muhammad Baqir al-Majlisi narrates in his book:

Muhammad bin Fudayl from abu al-Hassan (as): “The Wilayah of `Ali is written in all the scriptures of the prophets, and Allah doesn’t send a prophet except to confirm the prophet-hood of Muhammad and the successor-ship of `Ali peace be upon them.” ...Abu Basir from abi `Abdillah (as) that he said: “No prophet was given revelation nor any messenger sent except with our Wilayah and preferring us over others.” (“Bihar al-Anwar” 26/280-282)





The Incompatibility of this View with Islam


We saw earlier that one of the six articles of faith is to believe in Allah’s Messengers. From among the sons of Adam, Allah chose the Prophets, so the Prophets are the best of mankind, and the best of the Prophets are the Messengers:

Allah chooses Messengers from angels and from men. Verily, Allah is All-Hearer, All-Seer. [Qur’an 22:75]

The Muslim Ummah is unanimously agreed that the Prophets are superior to others, to the believers of truth (Siddiqeen), the martyrs and the righteous. The differentiation between them is indicated in the following verses,

And that was Our [conclusive] argument which We gave Abraham against his people. We raise by degrees whom We will. Indeed, your Lord is Wise and Knowing. And We gave to Abraham, Isaac and Jacob - all [of them] We guided. And Noah, We guided before; and among his descendants, David and Solomon and Job and Joseph and Moses and Aaron. Thus do We reward the doers of good. And Zechariah and John and Jesus and Elias - and all were of the righteous. And Ishmael and Elisha and Jonah and Lot - and all [of them] We preferred over the worlds. [Qur’an 6: 83-86]

Allah divided His blessed slaves into four categories, as He said:

And whoever obeys Allah and the Messenger - those will be with the ones upon whom Allah has bestowed favor of the prophets, the steadfast affirmers of truth, the martyrs and the righteous. And excellent are those as companions. [Qur’an 4:69]

The first and highest of these categories is the Prophets, followed by the Siddiqeen (those followers of the Prophets who were first and foremost to believe in them, like Abu Bakr), then the martyrs, then the righteous.

Indeed, Allah, the All-Knowing, the Most Wise, Himself chose from among His slaves, selecting those who were superior and more perfect. He said,

…Allah knows best with whom to place His Message… (Qur’an 6:124)

The wisdom and knowledge of Allah dictated that Prophethood and Messengership should only be given to those who were prepared (by Allah) for it and able to bear it. The lives of His Prophets and Messengers, highlighted throughout the Qur’an, show us they were the most righteous of mankind at heart, the deepest in knowledge, the most alert and intelligent, the most patient and forbearing, the kindest in nature… So it is no wonder that Allah chose them to be entrusted with His Revelation, the ones to establish His Religion. For they represent the pinnacle which no one else can hope to reach. [Taken with slight modifications from, The Messengers and the Messages in the Light of the Qur’an and Sunnah, ‘Umar S. al-Ashqar, p.268-271]


The scholars at Islamweb.net have stated,

The Prophets of Allaah are the people of the highest status and rank among the creation of Allaah. There are many pieces of evidence in the Quran and the Sunnah of the Prophet about this. For example, Allaah says (what means): {Allaah chooses from the angels messengers and from the people.} [Quran 22:75]

[...]

Absolutely, the best of creation at all is our Prophet Muhammad then the Messengers of great determination (please, refer to fatwa 1594), and then all the other Prophets and Messengers.

The preference of the Prophets over other people is agreed upon in a consensus among the Muslims. If someone contradicts this statement, then he has indeed contradicted the religion of the Muslims.

At-Tahaawi said in his Mu’taqad, “We do not prefer any of the Awliyaa' over any of the Prophets, may Allaah exalt their mention, and we say: one Prophet is better than all the Awliyaa'.”

For more benefit about the explanation of this statement, you may refer to the book entitled Sharh At-Tahawiyyah authored by Ibn Abil ‘Izz.
Also, Shaykh Ibn Taymiyyah greatly elaborated in refuting this false claim and lie. In this regard, you may refer to Lawaami’ Al-Anwaar Al-Bahiyyah, authored by As-Saffaareeni .

Allaah knows best.
http://www.islamweb.net/emainpage/in...waId&Id=330154

Let us also consider the fact that Shi'i theology places Prophethood below Imamah. Yet the “secondary” issue of Prophethood finds more than ample support in the pages of the Qur’an. No one, after reading the clear and unambiguous Qur’anic texts wherein Allah سبحانه وتعالى makes mention of His Messengers and Prophets عليهم السلام, their status, their stories, the explicit mention of their names, including six chapters named after them, and the importance of belief in them as an integral part of faith in Islam, can reasonably doubt that the Qur’an enjoins belief in the Prophets. The question now is: Does the same hold true for Imamah? If Imamah is superior to Prophethood, as the theology of the Twelver Shi'a teaches, it would be only reasonable to expect that the Qur’an would deal in equally explicit terms with Imamah; and if not, that at least a clear, unambiguous picture what Imamah is and who the Imams are, would be drawn by the Qur’an. Yet, in the usage of the word “Imam” in the Qur’an there is nothing whatsoever to support the belief of Imamah as conceived of by the Shia. The Qur'an mentions numerous names of others, such as Maryam عليها السلام, the Mother of Prophet Isa عليه السلام, names of angels, the name of the Companion Zayd, a whole passage defending A'isha رضي الله عنها, even Abu Lahab is mentioned, yet not a single one of the twelve Imams are mentioned.




5. Imamah: a hidden call for the continuation of Prophethood


Sheikh `Abdul-Malik ibn `Abdul-Rahman, an ex-Shia, explains, 'The objective observer will see, that the call of the Imami Shia sect and the call of the Qadiyani sect are one and the same, the only difference is the name but the main ideas are shared by both groups. In fact, the Shia belief in Imamah is considered a first step towards repealing the seal of prophet-hood, and is used as a bridge for the Qadiyaniyyah to cross in order to prove their belief of continuation of prophet-hood. The observer will also notice that the Qadiyaniyyah have relied on most if not all of the intellectual introductions adopted by the Shia, they only differed in the pronunciation or the names of certain terms. The Shia called it “necessity of the presence of an infallible Imam” while the Qadiani called it “necessity of the presence of a prophet”, we seek refuge in Allah from their call.'(“Imamat-ul-Shi`ah Da`wah Batiniyyah li Istimrar al-Nubuwwah”, http://www.twelvershia.net/2013/04/0...-prophet-hood/)

The Twelver Shia believe in the need to always have a divine guide, an infallible leader that comes after the Prophet صلى الله عليه وسلم to preserve the religion and spread it. They follow the “Aimmatul Masomeen” (Infallible Imams) who are considered equal to Prophets. In fact, they are superior to Prophets as we have seen above. For all practical intents and purposes, Imams are the same thing as Prophets, as indicated by the statements of the Shia leader, Allamah Majlisi:

On the whole, after admission of the fact that the Imams are not prophets, we are bound to acknowledge the fact that they are superior to all Prophets and Awsiya (legatees) except our Prophet (salutations and peace upon him and his family). To our knowledge there is no reason not to describe the Imams as Prophets except consideration to the status of the Final Prophet. Our intellect too, cannot perceive a distinction between Nabuwwah (prophethood) and Imamah. Source: Bihar Al-Anwar, Volume 26, p.82

It is simply a formality that the Shia do not refer to their Imams as Prophets. Otherwise, the Imams are equal to and even superior to the Prophets. They have all the same powers, prestige and signs as Prophets; the Shia Hadith book, Al-Kafi, states: “Signs of the prophets are possessed by the Imams.” (Al-Kafi, p.231)

The finality of Prophethood is thus abolished in the Shia sect, and instead there is a continual extension of it in the form of Imamah. The popular Shia website, al-Islam .org, declared: “The Shi’ah believe that the Imamate constitutes an extension of prophethood in its spiritual dimension.” (Lesson Number 24)


Renowned Shi'a scholar Muhammad Rida al-Muzaffar says in “Usoul al-Fiqh” vol.2 pg.57:

[As for the Imami scholars, when it was proven to them, that the saying of the infallible (Imams) from Ahl-ul-Bayt, is like the saying of the prophet, in that it is a binding proof upon the slaves, and that adhering to it is obligatory, they then expanded on the term “Sunnah” to include the words and practices and silent approvals of the infallible.
So the Sunnah according to their definition would be: “The saying of the infallible, or his actions or silent approvals.”
The secret to this, is that: The Imams of Ahlul-Bayt are not considered narrators who narrate from the Prophet (saw) so that we may accept their sayings as binding proofs because they’re just trustworthy (Thiqat). Rather, it is because they are appointed by Allah (swt) as stated by the Prophet (saw) to deliver the true rulings, thus they do not speak except the true rulings of Allah.
They achieve this by either inspiration like the Prophet through divine revelation, Or from learning from the previous infallible as our Mawla Ameer al-Mu’mineen (as) said: “The messenger of Allah (saw) taught me a thousand doors of knowledge, from each open another thousand.”
Based on this, when they (Imams) utter a religious ruling, it is not considered a narration, nor is it an independent reasoning (Ijtihad) or a deduction (Istinbat) from religious texts, but it is that they themselves are actually a source of legislation of Shari`ah, and their sayings are themselves a Sunnah Not a narration of the Sunnah.]

According to the Shi'a, the Imams are recipients of Divine Revelation. From the book al-Kafi by al-Kulayni we read:

1/271 #3 (authenticated by Majlisi): Muhammad bin Isma`il said: I heard abu al-Hassan (as) say: “The Imams are scholars, truthful, given understanding, and Muhaddathoun(25)” [explained in the following narration:]

1/271 #4: Muhammad bin Muslim said: The “Muhaddath” was mentioned so abu `Abdillah (as) said: “He hears the voice but doesn’t see the form (of the angel).” I said to him: “May I be sacrifice for you, how does he know that it is the word of the angel?” he (as) replied: “He is given tranquility and sobriety until he knows that it is the word of the angel.”

Many Shia narrations apparently state that Jibril عليه السلام himself came and talked to the Imam and here are some examples from al-Majlisi’s “Bihar alAnwar”:

39/157: Humran bin A`yan said: I said to abi `Abdillah (as): “May I be sacrificed for you, it had reached me that Allah most high called `Ali (as)?” he (as) said: “Yes, there was a calling between them in al-Ta’if, Jibril descended between them.”

40/140-141: `Abdullah bin abi Ya`four said: I said to abu `Abdillah (as): “`Ali used to receive it in his heart or chest?” he (as) said: “`Ali was a Muhaddath.” so when I bothered him about it he (as) told me: “On the day of bani Qurayza and bani al-Nazeer, `Ali had Jibril on his right and Mikael on his left, they were talking with him.”

Shia scholar al-Hurr al-`Amili said in Ithbat-ul-Hudat 5/375:

[I say: The narrations are mass transmitted that the Prophet and the Imams did not know all of the unseen and the Qur’an is clear on this. However, they knew a lot from the unseen as Allah taught them so and their knowledge used to (regularly) increase on the night of power (Ramadan), the Friday and other days, also if they wish to learn a matter they would know it.]

The following is attributed to Imam Jafar al-Sadiq:

“Whenever the Imam wishes to be informed of something, God informs him of it…We are the administrators of God’s affair, the treasures of His knowledge, and the repository of His revealed mysteries…God’s greatness requires that when He appoints a person as His proof to mankind He discloses to him the knowledge of the heavens and the earth.” (Source: al-Islam .org )

Thus, Imami Shiasm calls for the continuation of Prophethood under the mask of Imamah, and the difference between the two is only in the name and pronunciation.

The Incompatibility of this View with Islam


On the authority of Abu Abdul Rahmaan Abdullah, the son of Umar ibn al-Khattab رضي الله عنهما who said: 'I heard the Messenger of Allah صلى الله عليه وسلم say: 'Islam is built upon five [pillars]: testifying that there is none worthy of worship except Allah and that Muhammad is the Messenger of Allah, establishing the prayers, giving the zakat, making the pilgrimage to the House and fasting the month of Ramadhan.' [al-Bukhari and Muslim]

These five pillars of Islam were mentioned earlier (in post #38). Almost everyone knows that to enter into Islam one must bear witness that there is none worthy of worship except Allah. However, it is just as important to understand the second part of this testimony, that Muhammad صلى الله عليه وسلم is the Messenger of Allah. Both parts of the Shahadah involve taking on certain responsibilities. With regards to the second part, a number of points are related to this, such as the fact that the Prophet صلى الله عليه وسلم was chosen by Allah to be His Messenger and to convey His Message, and that he has been sent for all of mankind until the Day of Judgement, and that it is obligatory upon everyone to believe in and follow him, and that his teachings and Sunnah are valid and obligatory upon all of mankind until the Day of Judgement. Included in this testimony is the belief with certainty that the Prophet صلى الله عليه وسلم conveyed the message - he conveyed it correctly, he conveyed all of it, and he conveyed it clearly. As Allah says,

Say: "Obey Allah and obey the Messenger, but if you turn away, he is only responsible for the duty placed on him and you for that placed on you. If you obey him, you shall be on the right guidance. The Messenger's duty is only to convey (the message) in a clear way." [al-Nur: 54]

The Prophet صلى الله عليه وسلم himself said, 'I left you on a bright path whose night and day are alike. No one strays from it after me except he is destroyed.'(Ahmad and Baihaqi; According to al-Albani it is Sahih. See Saheeh al-Jami al-Sagheer, vol. 2, p. 805, hadith no. 4369)

Therefore, when one makes the testimony of faith (the Shahadah), he is also testifying that the Prophet صلى الله عليه وسلم conveyed all the aspects of the religion - its fundamental as well as its secondary aspects. There is no part of the religion that one needs for his guidance that was not conveyed to mankind or that Allah or the Prophet صلى الله عليه وسلم may have possibly forgotten. Therefore, there is no need for any Muslim to turn to other sources of guidance. There is no need for 'infallible' Imams who are elevated above the Prophets. All that is needed is to be found in the Qur'an and Sunnah. The Muslim bears witness that the Prophet صلى الله عليه وسلم conveyed the entire message. This is all part of the meaning of the Shahadah.

Furthermore, when one declares, 'Muhammad is the Messenger of Allah', one is also declaring that he is the final Prophet sent by Allah. Allah says in the Qur'an,

Muhammad is not the father of any of your men, but he is the Messenger of Allah and the last of the Prophets. And Allah is Ever All-Aware of everything. (al-Ahzab :40)

The Prophet (peace and blessings of Allaah be upon him) said: “I have been favoured above the other Prophets in six ways: I have been given the ability of concise speech; I have been supported with fear [in the hearts of my enemies]; war booty has been made permissible for me; the earth has been made pure and a mosque [place of worship] for me; I have been sent to all of mankind; and I am the seal of the Prophets.” (Narrated by Muslim, 523)

There is to be no Prophet who is going to come after the time of the Prophet Muhammad صلى الله عليه وسلم. No new Prophet and no new scripture will come that will abrogate what the Prophet Muhammad صلى الله عليه وسلم brought. Even when Prophet Isa will return before the Day of Judgement, he will come as a follower of the Prophet Muhammad صلى الله عليه وسلم and his Shareeah. So if anyone after the time of the Prophet Muhammad صلى الله عليه وسلم claims to be a Prophet, it is known automatically that such a person is a liar and deceiver. To accept anyone as a Prophet after the Prophet Muhammad صلى الله عليه وسلم is to falsify one's declaration of the Shahadah. [Adapted from Commentary on the Forty Hadith of Al-Nawawi, Dr Jamaal Zarabozo, Vol. 1, p. 347-350)

Therefore, the religion is preserved and complete; we do not need anyone else to complete it or preserve it, as Allah سبحانه وتعالى Himself declared that there shall be no corruption in it, and He declared that it shall reign supreme over all religions by His grace and shall be victorious.

This day I have perfected for you your religion and completed My favor upon you and have approved for you Islam as religion. [Qur’an 5:3]

Indeed, it is We who sent down the Qur’an and indeed, We will be its guardian. [Qur’an 15:9]

It is He who sent His Messenger with guidance and the religion of truth to manifest it over all religion. And sufficient is Allah as Witness. [Qur’an 48:28]

The Prophet صلى الله عليه وسلم addressed the people during his farewell Hajj: …I have left among you the Book of Allah, and if you hold fast to it, you would never go astray. And you would be asked about me (on the Day of Resurrection), (now tell me) what would you say? They (the audience) said: “We will bear witness that you have conveyed (the message), discharged (the ministry of Prophethood) and given wise (sincere) counsel”. He (the narrator) said: “He (the Prophet) then raised his forefinger towards the sky and pointing it at the people (saying): "O Allah, be a witness. O Allah, be a witness.” saying it thrice...[Sahih Muslim 1218]


The revelation of Allah stopped and its door closed forever after the death of Muhammad صلى الله عليه وسلم, the last Prophet. There is no revelation after him.

It was narrated that Anas (may Allah be pleased with him) said: “After the Messenger of Allah (peace and blessings of Allah be upon him) died, Abu Bakr said to ‘Umar (may Allah be pleased with them both), ‘Let us go and visit Umm Ayman as the Messenger of Allah (peace and blessings of Allah be upon him) used to visit her. When they came to her, she wept, and they said, ‘Why are you crying? What is with Allah is better for His Messenger (peace and blessings of Allah be upon him).’ She said, ‘I am not weeping because I do not know that what is with Allah is better for His Messenger (peace and blessings of Allah be upon him). Rather I am weeping because the Revelation from heaven has come to an end.’ That moved them deeply and they began to weep with her.” (Muslim, 2454)

All of mankind must believe in him and follow his sharee’ah in order to enter the Paradise of their Lord:

Narrated on the authority of Abu Huraira that the Messenger of Allah صلى الله عليه وسلم observed: By Him in Whose hand is the life of Muhammad, he who amongst the community of Jews or Christians hears about me, but does not affirm his belief in that with which I have been sent and dies in this state (of disbelief), he shall be but one of the denizens of Hell-Fire. Sahih Muslim 153

All of this refutes the concept that the correct religion with all its interpretations and rulings can only be acquired from the Imams, or that they know all that the Messenger صلى الله عليه وسلم knows and were told many secret rulings that can only be attained through him.




6. Divinity ascribed to the Imams


The Christians have exalted the status of Prophet Isa عليه السلام to a level higher than that of a human, and for this, Allah سبحانه وتعالى has condemned them in the Quran. Likewise, the Shia have exalted their Imams to a level of Shirk, granting them powers, abilities, and qualities only befitting of Allah سبحانه وتعالى .

Abu Muhammad al Afriqi writes, 'The Shia bestow upon their Imams all the perfections and accomplishments of the Prophets, and even more. It would be impossible to document here all the narrations that deal with the status of the Imams, but it might be just as informative to quote the chapters under which they have been documented in a source that is described as a “veritable encyclopaedia of the knowledge of the Imams”: Bihar al Anwar of ‘Allamah Muhammad Baqir al Majlisi (died 1111AH), widely reputed to be the greatest and most influential Shia scholar of the Safawid era. During his lifetime he occupied the office of Sheikh al Islam in Isfahan, capital of the Safawids, and even to this day his works are indispensable to the Shia clergy as well as their lay public. We quote here the name of the chapter, as well as the number of narrations he documents in each chapter:

1. The Imams possess more knowledge than the Prophets (13 narrations) Bihar al Anwar vol. 26 pp. 194-200
2. The Imams are superior to the Prophets and the entire creation. The Covenant of the Imams was taken from them (the Prophets), the Mala’ikah and the entire creation. The (major prophets called) ulul-‘Azm (Nuh, Ibrahim, Musa and ‘Isa ) attained the status of ulul-‘Azm on account of loving the Imams. (88 narrations) ibid. vol. 26 pp. 267-318
3. The duas of the Prophets were answered because they invoked the wasila of the Imams. (16 narrations) ibid. vol. 26 pp. 319-332
4. The Imams can bring the dead back to life. They can cure blindness and leprosy. They possess all the miracles of the Prophets (4 narrations) ibid. vol. 27 pp. 29-31
5. Nothing of the knowledge of Heaven, Earth, Jannat and Jahannam is hidden from them. The Kingdom of the Heavens and the Earth was shown to them. They know all that happened and that will happen up to the Day of Resurrection. (22 narrations) ibid. vol. 26 pp. 109-107
6. The Imams know the truth of a person’s faith or hypocrisy. They possess a book that contains the names of the inmates of Jannat, the names of their supporters and their enemies. (40 narrations) ibid. vol. 26 pp. 117-132

The titles of these chapters create quite a vivid impression of the narrated material upon which the Shia base their faith. The office of Imamah can thus be seen to incorporate more than just the political leadership of the Ummah. The Imams are more than just heads of state with a divine right to rule. They are the repositories of every branch of knowledge and perfection possessed by the Prophets. The existence of the world depends upon their presence. They are the intermediaries upon whose intercession acceptance of the prayers of even the Prophets depends. Their office is one that combines political, religious, scientific, cosmological and metaphysical supremacy over the entire creation. From this one can understand the reason for al Khomeini’s statement in the book al Hukumat al Islamiyyah, upon which rests the entire philosophy of his revolution:

It is of the undeniable tenets of our faith that our Imams possess a status with Allah that neither Angel nor Messenger can aspire to. (al Hukumat al Islamiyyah p. 52 (Ministry of Guidance, Iran.)

http://mahajjah.com/shia-beliefs-qur...mad-al-afriqi/

The Shi'a claim abilities for their Imams which no human has authority over. Shi'a website al-Islam .org is very explicit in explaining the 'Imam's communication with the world of the Unseen'. They attribute the following statement to their Imam al-Baqir: "Once the Commander of the Faithful, 'Ali, peace be upon him, was asked about the extent of the Prophet's knowledge. He replied: 'He had the knowledge of all the preceding prophets; he knew all of the past and all of the future. I swear by God Who holds my soul in His hand that I know all that the Prophet knew, and that I know all of the past and all of the future, up until the Day of Resurrection." (al-Majlisi, Bihar al-anwar, Vol. XXVI, p. 110.)


Regarding attributes of absolute infallibility, Muhammad Rida al-Muzaffar wrote, 'We believe that, like the prophet, an Imam must be infallible, that is to say incapable of making errors or doing wrong, either inwardly or outwardly, from his birth to his death, either intentionally or unintentionally. because the Imams are the preservers of Islam and it is under their protection.' (Faith of Shi'a Islam, 2nd ed. 1983, p. 32)


Al-Khomeini seems to believe that Imams have control over the atoms of creation: 'Certainly the Imam has a dignified station, a lofty rank, a creational caliphate, and sovereignty and mastery over all atoms of creation.' (Ayatullah Musavi al-Khomeini, al-Hukoomah al-Islamiyah, Beirut: at-Talee'ah Press, Arabic ed., p. 52)


The author of al Kafi has established a chapter by the name, ‘Chapter regarding the earth being the soul property of Imam’. One of the narrations which appear therein reads thus:Abu Basir narrates from Abu ‘Abdullah, “Do you not know that the world and the afterlife are the properties of the Imam. He can operate as he desires and can confer either of them upon whomsoever he wishes. This is the permission granted to him by Allah.” (Usul al Kafi 1/409)According to them, the Imams are the ones from whom help should be sought and in whom one places his reliance. Thus, a Shia turns his attention towards his Imam (as stated in their narrations) and says regarding their awaited Imam: The pillars of the countries, the judges of the law, the doors of Iman… the givers of gifts! It is by your blessing that a task is accomplished in a definite and joint manner. There is nothing thereof except that you are its cause and pathway… there is no way to being saved and no place of refuge except you. It is not possible to go away from you, O seeing eyes of Allah… (Bihar al Anwar 94/37)

After quoting the above, Dr Nasir al-Qaffari writes, 'The attribution of aspects that are the sole prerogative of Allah to the Imams in the above text is quite evident. They are considered the cause behind all happenings, there is no refuge but with them, granting favours becomes definite through them etc. There are many more invocations that resemble the above quoted one as far as deviation and extremism regarding the Imams is concerned. They go to the extent of declaring them the creators of the earth and the heavens. These can be found in their compilations on invocations such as Mafatih al Jinan, ‘Umdat al Za’ir, etc. These also appear in their reliable books under the chapters concerning the tombs and invocations. Studying and analysing them would require a separate discussion. You will see the true and appalling face of Saba’ism in invocations which suggest that ‘Ali was a deity. (A Comprehensive Study of the Shi'ah Creed, Section 2, Ch. 1, Discussion Three: Their Belief that the Imams are the Intermediaries between Allah and the creation)

Pilgrimage is carried out to their graves. The following is stated in al Kafi and other books: Visiting the grave of Hussain is equivalent to twenty Hajj, and greater than twenty Hajj and ‘Umrahs. (Furu’ al Kafi 1/324, Ibn Babuwayh: Thawab al A’mal pg. 52, al Tusi: Tahdhib al Ahkam 2/16, Ibn Quluwiyah: Kamil al Ziyarat pg. 161, Al Hurr al ‘Amili: Wasa’il al Shia 10/348)

In one narration, a villager from Yemen sets out to visit the grave of Hussain—as stated in the narration. On the way, he meets who they refer to al Sadiq (as Jafar ibn ‘Abdullah al Sadiq has nothing to do with them and their narrations). Jafar al Sadiq is alleged to have established that visiting the graves is greater than performing Hajj thirty times (Ibn Babuwayh al Qummi: Thawab al A’mal pg. 52, Al Hurr al ‘Amili: Wasa’il al Shia 10/350-351).


Taking the grave as a Qiblah like the House of Allah. The leading scholar of the Shia, al Majlisi says: Facing the grave is a mandatory matter, even if it is not in the same direction as the Qiblah… Facing the grave, for the visitor is like facing the Qiblah; and it is the face of Allah, i.e. His direction, that he commanded the people to face in that condition. (Bihar al Anwar 101/369)

The Shia consider Karbala’ and the other cities in which the graves of their Imams are situated (as they claim) to be holy and sanctified cities. They allege ‘Ali ibn Hassan said: Allah made Karbala’ sanctified, secure, and blessed land twenty four thousand years before he created the land of the Ka’bah and sanctified it. He made it sacred and blessed. It remained sacred and blessed, even before Allah created the creation, and it will remain like that until Allah makes it the best land in Jannat, and it will be the best place and house in which his friends will stay when in Jannat.(Bihar al Anwar 101/107)

[Of course, the Qiblah of the Muslims and the most honourable and virtuous land of the Muslims is the sanctified House of Allah.]

Among their rites of visiting the grave is prostrating towards it, rubbing ones cheeks on it and kissing the entrance. Al Mufid said: When you wish to exit, fall prostrate upon the grave and kiss it… then return to the grave of Hussain and say, “Peace be upon you, O Hussain, you are my shield from the punishment. (Bihar al Anwar 101/257-261, ‘An al Mazar al Kabir pg. 154)


In Imam Jafar’s advice concerning the rites of visiting Hussain رضي الله عنه (as they allege), they are commanded to fast for three days prior to their visit. This should be followed by bathing, wearing clean clothes, and performing two units of salah. Thereafter, he says, When you reach the door, stand outside the dome, indicate with your eyes towards the grave and say, “O my master, O Abu ‘Abdullah, O son of Rasulullah, your slave, the son of your slave, the son of your slave-girl… the humiliated one before you, the one who falls short regarding your lofty status and the one who acknowledges your rights has come to you seeking your protection, heading towards your Haram, going towards your place…” Then you should fall prostrate upon the grave and say, “O my master, I have come to you in a state of fear, so grant me safety, and I came to seeking protection so protect me…then fall prostrate upon the grave a second time…”(Bihar al Anwar 101/257-261, ‘An al Mazar al Kabir by Muhammad al Mash-hadi pg. 143-144)

The Incompatibility of this View with Islam


The incompatibility with Islam and blatant shirk of such beliefs is self-evident. The most fundamental principle of Islam is that of Tawheed: the belief that Allah is One without partner in His dominion, One without similitude in His essence and attributes, and One without rival in His divinity and worship. This is a concept that is emphasised with utmost importance throughout the Qur’an and the Sunnah and it was the key message of all the Prophets and Messengers throughout time. All Muslims are familiar with this basic concept. Yet, we find in the above quotations a violation in all of these aspects.

For instance, man cannot be given the attributes of Allah. This is powerfully expressed in the chapter of the Qur’an called Al-Ikhlas (The Sincerity); a concise chapter revealed in response to the idolaters when they asked the Prophet to tell them the lineage of his Lord.

Say: He, Allah, is One.
Allah is He on Whom all depend.
He begets not, nor is He begotten.
And none is like Him.
[Al-Ikhlas; 112: 1-4]

Therefore, the Shi’i belief of giving their Imams divine attributes of infallibility, knowledge of the unseen and the ability to bring the dead back to life is clearly contradicting this most fundamental concept in Islam. It is setting up rivals who share God’s unique attributes and are taken as gods besides Allah (Shirk).

It is solely Allah Who caused all things to exist. It is He Who sustains and maintains the creation. He manages all affairs and nothing occurs except by His Will. The Shi'a belief that this world and the afterlife both belong to the Imam is a stark contradiction to Tawheed, by equating the Imam to Allah in His authority as the Rabb.

Do you not know that for Allah alone is the kingdom of the heavens and the earth? [2: 107]

No one has the right to be invoked, supplicated, prayed to, or shown any act of worship, except Allah alone. For the Shi'a, associating partners with Allah is from that which is recommended. They prostrate to the grave or towards the one inside it, then they supplicate to one who has passed away and does not even have control over that which is beneficial or harmful for him as if they are supplicating to the Creator of the heavens and the earth, who has complete control over everything. Allah says:

And who is more astray than he who invokes besides Allah those who will not respond to him until the Day of Resurrection [i.e., never], and they, of their invocation, are unaware.(Surah al Ahqaf: 5)

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It is clear from the above that the differences between Sunni and Shi'a are on a fundamental level. By attaching so much importance to their doctrine of Imamah, they have placed a huge obstacle to unity with the rest of the Muslims.

As Dr Nasir al-Qaffari writes, 'The contents of these narrations makes one believe that their inventor uttered them without being in his senses, or he was a totally bigoted disbeliever. They cannot be surpassed as far as the extent to which they have strayed in this aspect is concerned. A person, after reading their narrations will be convinced that this is the religion of polytheists and not monotheist Muslims. All of these teachings are unheard of among Muslims. It is the teachings of their so-called scholars and Ayatollahs and certainly not the religion of the Rabb of the universe. Their source is not that which was revealed upon the leader of the Messengers but rather it is the guesswork and imaginations of their own men. A closer look at these narrations leaves one convinced that there was a definite motive behind them, i.e. changing the religion of the Muslims and turning them away from their Qiblah, the House of the Rabb of the universe.' (A Comprehensive Study of the Shi'ah Creed, Section 2, Ch. 1, Discussion Three: Their Belief that the Imams are the Intermediaries between Allah and the creation)

Whilst not every Shi'a may subscribe to all the beliefs mentioned above, this is what the books of their religious leaders contain. Uṣūl al-Kāfī and Biḥār al-Anwār are two of their Hadith books (which are their narrations from the Imāms), which have been mentioned numerous times above. Whilst the Shi'a have eight seminal books of hadith, they attach greater importance to these two books. Regarding al-Bihar, they have said, 'It is the only source for researching the deep aspects of the madh-hab.' (Al-Bahbūdī: Muqaddimat al-Biḥār pg. 19.)


We ask Allaah سبحانه وتعالى for safety from all forms of misguidance.


Some useful links and resources on this topic:

Books in pdf format:
http://mahajjah.com/usul-madhab-al-s...na-ashariyyah/ (Very in-depth study of Shi'ism)
https://devilsdeceptionofshiism.file...ah-wa-shia.pdf
https://gift2nasibis.files.wordpress...-the-truth.pdf
https://islamhouse.com/en/books/256040/
https://gift2nasibis.files.wordpress...-of-shiasm.pdf
https://gift2shias.files.wordpress.c...al-areedah.pdf

Websites:
https://gift2shias.com/
http://mahajjah.com/
http://www.twelvershia.net/
https://notesonshiism.wordpress.com/
http://ahlelbayet.blogspot.co.uk/201...elbaytcom.html