وعليكم السلام ورحمة الله وبركاته
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, ‘Ab
u 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.
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/2014/02/index-ahlelbaytcom.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/index.php?page=showfatwa&Option=FatwaId&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/...en-call-for-the-continuation-of-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:
- The Imams possess more knowledge than the Prophets (13 narrations) Bihar al Anwar vol. 26 pp. 194-200
- 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
- The duas of the Prophets were answered because they invoked the wasila of the Imams. (16 narrations) ibid. vol. 26 pp. 319-332
- 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
- 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
- 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-quran-and-imamah-by-abu-muhammad-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, 'T
he 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 s
hirk 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)
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-shia-al-imamiyyah-al-ithna-ashariyyah/ (Very in-depth study of Shi'ism)
https://devilsdeceptionofshiism.files.wordpress.com/2011/08/hiwar-hadi-bayna-sunnah-wa-shia.pdf
https://gift2nasibis.files.wordpress.com/2016/10/truimph-of-the-truth.pdf
https://islamhouse.com/en/books/256040/
https://gift2nasibis.files.wordpress.com/2016/10/history-of-shiasm.pdf
https://gift2shias.files.wordpress.com/2010/05/al-khutoot_al-areedah.pdf
Websites:
https://gift2shias.com/
http://mahajjah.com/
http://www.twelvershia.net/
https://notesonshiism.wordpress.com/
http://ahlelbayet.blogspot.co.uk/2014/02/index-ahlelbaytcom.html
