Shia and Muslims Differences

THE DIFFERENCE
BETWEEN THE SHEE'AH AND

THE MUSLIMS
BY
SAEED ISMAEEL
1995-1416
www.jmmpak.org
fu rht rJAfrrE of AILah, rhe nosr Ben{icetr, rhe firosr nenciful iN ThE NAME ofAllAh, ThE MOST BENEficENT, ThE MOST MERCiflJ1
www.jmmpak.org
TABLE OF CONTENTS
Introduction
Background of Shee'ah Ideologies
The Holy
Qur'an
The Sunna or Hadeeth
Ijma' (Consensus or Semi-Consensus)
Articles of Faith and Pillars of Islam
The Shee'ah Concept of Imamate
The Family of the Prophet
6ro""neuponHim)
The Companions of the Prophet
@eaceBeUponHim)
Toq'yah (Shielding)
Mut'ah
-
Temporary Marriage
Ghadeer Khum
Conclusion
References
1
2
3
6
8
1l
t 3
I 6
18
2r
24
26
30
31
TABLE OF CONTENTS
Introduction 1
Background of Shee' ah Ideologies 2
The Holy Qur'an 3
The Sunna or Hadeeth 6
Ijma' (Consensus or Semi-Consensus) 8
Articles of Faith and Pillars of Islam 11
The Shee'ah Concept of Imamate 13
The Family of the Prophet (peaceBeUponHim) 16
The Companions of the Prophet (peace Be Upon Him) 18
Toq'yah (Shielding) 21
Mut' ah - Temporary Marriage 24
Ghadeer Khum 26
Conclusion 30
References 31
www.jmmpak.org
I*t*oDUCrroN
Thanks be to ALLAH, His help we seek and His guidance we search for'
ra*romsoever ALLAH permits to go astray shall never have
guidan"", , rlrornro"rr.i
ALLAH guides shall never be misled; and I bear witness that there is no God but
ALLAH alone and He has no partner;
and I bear witness that Mohammed is His
servant and messenger. Peace be upon him, his family, his companions and their
followers until the day of resurrection.
ALLAH commands us in the Holy
Qur'an'. "Let
there arise out ofyou a
group of people iniviting to all that is good (Islam), enjoining Al-ma'ruf (te.
Islamic Monotheism and all that Islam orders one to do) andforbidding Al-
Munhar (polytheism and disbelief and all that Islam hasforbidden). And it is
they who are the successful"r. I pray to ALLAH that He will accept this work as
a correct response to His commandment.
The purpose of this pamphlet is to present a brief idea about the religious
issues that the Shee'ah scholars have disagreed upon with the majority of Muslim
scholars. It is to acquaint especially those who have a vague picture of what the
Shee'ah school of thought is in comparison to the malority's version of Islam. ln
short, it is to answer the ever-rising questions. Is the disagreement vital? And if it is
vital, as a Muslim Shee'ah or following the Muslim scholars, what should I do to
find the right Islam and the nght path to Paradise? May ALLAH bestow on us His
mercy and not deprive us of His guidance. Ameen.
t
the Holy
Qur'an:
Chapter 3 verse 104
INTRODUCTION
Thanks be to ALLAH, His help we seek and His guidance we search for;
whomsoever ALLAH permits to go astray shall never have guidance, whomsoever
ALLAH guides shall never be misled; and I bear witness that there is no God but
ALLAH alone and He has no partner; and I bear witness that Mohammed is His
servant and messenger. Peace be upon him, his family, his companions and their
followers until the day of resurrection.
ALLAH commands us in the Holy Qur'an: "Let there arise out ofyou a
group of people iniviting to all that Lv good (Islam), enjoining Al-ma'ruf(i.e.
Islamic Monotheism and all that Islam orders one to do) andforbidding Al-
Munkar (polytheism and disbelief and all that Islam has forbidden). And it is
they who are the successful"l. I pray to ALLAH that He will accept this work as
a correct response to His commandment.
The purpose of this pamphlet is to present a brief idea about the religious
issues that the Shee'ah scholars have disagreed upon with the majority of Muslim
scholars. It is to acquaint especially those who have a vague picture of what the
Shee'ah school of thought is in comparison to the majority's version ofIslam. In
short, it is to answer the ever-rising questions. Is the disagreement vital? And if it is
vital, as a Muslim Shee'ah or following the Muslim scholars, what should I do to
find the right Islam and the right path to Paradise? May ALLAH bestow on us His
mercy and not deprive us of His guidance. Ameen.
I The Holy Qur'an: Chapter 3 verse 104.
www.jmmpak.org
Boa*cRouND oF 'HEE'AH TDEoLocIES
When Islam came as a guidance for mankind, the early generation of
devoted Muslims sincerely worked hard to propagate and defend it, allowing Islam
to spread steadfastly. However, this created a wave of anger and hatred towards
Islam from some of the narrow minded religious figures, especially of Judarsm
They plotted to assassinate the prophet (peae Be upo Him) and to create discord or
fighting among Muslims (Fitnah). However, the Iman or faith of the companions
was so strong that they were not affected by such conspiracies. After the death of
many companions, the Jewish conspiracy among others, represented by Abdullah
bin Sabaa, found its way first, thru Muslims less educated about Islam then later
on to the rest of the Muslim Community.l
During the term of the first and second Ca'lee'phah's (Leader of the whole
Muslim nation) there were still many companions. By the end of the third
Ca'lee'phah's reign, a great number of the companions of the Prophet (peaeBer.rptnHim)
had passed away, while the number of new generation and new converts had
multiplied tremendously. At this time, the tribalist, racist and Jewish movements
found an opportunity to come to the surface. Among these movements was that of
Abdullah Bin Sabaa, as had been mentioned above. He is a Yemen Jew who
claimed that Ali had divtne authority. This developed further into the claim that he,
his son- Al-Hassan. his son Al-Hussain and the descendants of the latter should be
the future leaders of the whole Muslim Ummah forever. This was. of course.
contrary to the current practice since after the Prophet (peaerlerJprnHiml Abu Bakr had
been elected as the Caliph (Leader) of the whole Muslim Ummah
(Nation),
followed by Omar. There was as yet, until today, no claim that Ali should be the
first Ca' lee' phah' .2
This allegation however, finally found a place of acceptance in the capital of
the previously lranian Empire, Al-Madayen, more easily than in the other regions
of the Islamic Empire at that time, especially since Al-Hussain, second son of Ali,
was then married to the daughter of the last Iranian Emperor.3
This is why the Shee'ah concept of the hereditary system of leadership is
confined to the descendants of Al-Husain, beginning with fourth Shiite's Imam
(leader). The claim that Ali should be the first Caliph started mainly as a political
ploy to create discord among Muslims by agitating the tribal and racial differences
and hostilities.
'
Zaheer,p l7-24, quoting three Shee'ah source
2
Ibn Taymiyah, Vol. 3 pp. I 16-72.
t
Ali Hassan pp.230-231.
BACKGROUND OF SHEE'AD IDEOLOGIES
When Islam came as a guidance for mankind, the early generation of
devoted Muslims sincerely worked hard to propagate and defend it, allowing Islam
to spread steadfastly. However, this created a wave of anger and hatred towards
Islam from some of the narrow minded religious figures, especially of Judaism.
They plotted to assassinate the prophet (Peace Be Uprn Him) and to create discord or
fighting among Muslims (Fitnah). However, the Iman or faith of the companions
was so strong that they were not affected by such conspiracies. After the death of
many companions, the Jewish conspiracy among others, represented by Abdullah
bin Sabaa, found its way first, thru Muslims less educated about Islam then later
on to the rest of the Muslim Community. 1
During the term of the first and second Ca'lee'phah's (Leader of the whole
Muslim nation) there were still many companions. By the end of the third
Ca'lee'phah's reign, a great number of the companions of the Prophet (Peace Be Uptm Him)
had passed away, while the number of new generation and new converts had
multiplied tremendously. At this time, the tribalist, racist and Jewish movements
found an opportunity to come to the surface. Among these movements was that of
Abdullah Bin Sabaa, as had been mentioned above. He is a Yemen Jew who
claimed that Ali had divine authority. This developed further into the claim that he,
his son, AI-Hassan, his son AI-Hussain and the descendants of the latter should be
the future leaders of the whole Muslim Ummah forever. This was, of course,
contrary to the current practice since after the Prophet (Peace Be Up,m Him) Abu Bakr had
been elected as the Caliph (Leader) of the whole Muslim Ummah (Nation),
followed by Omar. There was as yet, until today, no claim that Ali should be the
first Ca'lee'phah
d
This allegation however, finally found a place of acceptance in the capital of
the previously Iranian Empire, AI-Madayen, more easily than in the other regions
of the Islamic Empire at that time, especially since AI-Hussain, second son of Ali,
was then married to the daughter of the last Iranian Emperor?
This is why the Shee'ah concept of the hereditary system of leadership is
confined to the descendants of AI-Husain, beginning with fourth Shiite's Imam
(leader). The claim that Ali should be the first Caliph started mainly as a political
ploy to create discord among Muslims by agitating the tribal and racial differences
and hostilities.
I Zaheer, p 17-24, quoting three Shee'ah source.
2 Ibn Taymiyah, Vol. 3 pp. 116-72.
3 Ali Hassan pp. 230-231.
2
www.jmmpak.org
The end result of the
political claim, however, was a religious difference and
deviation from the Islam maintained by the great majority of Muslim scholars.
Shee'ahr derive their name from Shee'ee2 which means in Arabic supporter,
here to mean the supporters of Ali, his sons, Hassan and Hussain, and descendants
of Hussain. Shee'ah are divided into groups'. theZaidis. whohavedeviatedthe
least; the Ja'fari Eth'nai Ashri, the Ismailis, and the AlawiNusairi. Druzes derive
their roots from Ismailism and Fatimid Shee'ah.3
The following pages are devoted to the discussion of the Ja'fari Eth'nai
Ashri (Ja'fari twelve Imams), which represents the Shee'ah majority.
' Plural.
2
Singular.
3
IbnTaymiuah, Minhaj, vol. lp.3; vol2p.l24 Tabatabai pp.75-82; Abdulla pp. 73-143; Al-Falwazan pp. 9-l 8.
The end result of the political claim, however, was a religious difference and
deviation from the Islam maintained by the great majority of Muslim scholars.
Shee'ah
l
derive their name from Shee'ee
2
which means in Arabic supporter,
here to mean the supporters of Ali, his sons, Hassan and Hussain, and descendants
of Hussain. Shee'ah are divided into groups: the Zaidis, who have deviated the
least; the Ja'fari Eth'nai Ashri, the Ismailis, and the Alawi Nusairi. Druzes derive
their roots from Ismailism and Fatimid Shee'ah?
The following pages are devoted to the discussion of the Ja'fari Eth'nai
Ashri (Ja'fari twelve Imams), which represents the Shee'ah majority.
1 Plural.
2 Singular.
3 Ibn Tayrniuah, Minhaj, vol. Ip.3; vol 2 p.124 Tabatabai pp. 75-82; Abdulla pp. 73-143; Al-Falwazan pp. 9-18.
3
www.jmmpak.org
oLY
QIIR'AN
The Ja'fari Shee'ah scholar says:
'that
the number of verses in the Holy
Qur'an
is 1700'.r Al-Kafi by Al-Kolayni, which is believed by Shee'ah scholars as
the most trustworthy and celebrated work of HADEETH known in the Shee'ah
world, says:
'Any
human being who claims to have collected the
Qur'an
in its
complete form is a liar. Only Ali and the Imams collected it all and preserved it'.2
The Shee'ah Scholars also allow their followers to read the existing Holy
Qur'an
till they are taught their version. This permission is based on a Shee'ah
tradition which says: I said to lmam Ali Musa (the 8s Imam), we hear from you
Qur'anic
verses which we have not leamed. Are we committing sins tiy not reciting
them? The lmam said'No, read the way you have learned. Someone will come to
teach
you' (referring to the l2e Imam who will reappear and bring with him the
complete version according to the Shee'ah belief)3
The Muslim scholars assure us that Prophet Mohammed (peae Be ttp@ Hin)
compiled the Holy
Qur'an
in its complete, cunent existing form orally and dtring
the C'laph'ah (leadership) of Abu Bakr, a compilation which was written down in
a single volume.a
During the C'laph'ah of Othman, the language of the Holy
Qur'an
was
standardized and universalized.s The approved variations in reciting a few words of
the Holy
Qur'an
do not touch its basic meaning.6
ALLAH says in the Holy
Qur'an'."Verily
lile: It is We Who have sent down
the Dhikr (Qur'an) and surely,lVe will guard it (from corruption)"1;"It isfor
IIs to collect and to give you (O Mohamtnud (p.o". s, upon Him) the ability to recite it"
8;
"Fahehood
cannot come to itfrom before it or behind it (it is) sent down by
the Alt-Wise Worthy of all praise (ALL/lH)".e
t
Al-Usool Minat-Kafi, vol . 2p. 634,1961; see also Zaheer, pp 77-152.
2
Al-Usml Min al-kafi vol . I,p.228, 1968.
t
Al-Kafi Min al-Usool, vol . 2, p. 633, I 96 I
;
also see Al-Khateeb p. I l.
o
Al-Bukhari, vol. 6,pp. 477-8.
t
Al-Bukhari, vol. 6, pp. 478-80.
u
Qattan,
pp. 17G85.
7
HolyQur'an: Chapter 15 verse 9.
t
Holy
qur'an:
Chapter 75 verse 17.
e
Holy
Qu'an:
Chapter 4l verse 42.
HOLYQUR'AN
The Ja'fari Shee'ah scholar says: 'that the number of verses in the Holy
Qur'an is 1700'" Al-Kafi by Al-Kolayni, which is believed by Shee'ah scholars as
the most trustworthy and celebrated work ofHADEETH known in the Shee'ah
world, says: 'Any human being who claims to have collected the Qur'an in its
complete form is a liar. Only Ali and the Imams collected it all and preserved it'.2
The Shee'ah Scholars also allow their followers to read the existing Holy
Qur'an till they are taught their version. This permission is based on a Shee'ah
tradition which says: I said to Imam Ali Musa (the 8
th
Imam), we hear from you
Qur'anic verses which we have not learned. Are we committing sins by not reciting
them? The Imam said 'No, read the way you have learned. Someone will come to
teach you' (referring to the 12
th
Imam who will reappear and bring with him the
complete version according to the Shee'ah beliefi
The Muslim scholars assure us that Prophet Mohammed (peace Be Upoo Him)
compiled the Holy Qur'an in its complete, current existing form orally and during
the C'laph'ah (leadership) of Abu Bakr, a compilation which was written down in
a single volume.
4
During the C'laph'ah of Othman, the language of the Holy Qur'an was
standardized and universalized.
5
The approved variations in reciting a few words of
the Holy Qur'an do not touch its basic meaning.
6
ALLAH says in the Holy Qur'an:"Verily We: It is We Who have sent down
the Dhikr (Qur'an) and surely, We will guard it (from corruption)"7;"It isfor
Us to collect and to give you (0 Mohammad (peace Be Upon Him)) the ability to recite it"
8; "Falsehood cannot come to itfrom before it or behind it (it is) sent down by
the All-Wise Worthy ofall praise (ALLAH)".9
1 Al-Usool Minal-Kafi, vol. 2p. 634, 1961; see alsoZaheer, pp. 77-152.
2 Al-Usool Min al-kafi vol. 1, p. 228, 1968.
3 Al-Kafi Min al-Usool, vol. 2, p. 633, 1961; also see Al-Khateeb p. 11.
4 Al-Bukhari, vol. 6, pp. 477-8.
5 Al-Bukhari, vol. 6, pp. 478-80.
6 Qattan, pp. 170-85.
7 Holy Qur' an: Chapter 15 verse 9.
8 Holy Qur'an: Chapter 75 verse 17.
4
www.jmmpak.org
ALLAH had promised to preserve it as a guidance for Muslims everywhere
and forever. This is in contrast to the previous
divine books wtrerein although their
original forms are preserved
with ALLAH, the ones in the hands of the followers
of these messages are distorted.
The Muslim scholars udro consider the belief that the Holy
Qur'an
is
adulterated is a plain rejection of the Islamic faith.r
Brothers and sisters, you can find out for yourself that the number of verses
in the Holy
Qur'an
is 6236 excluding the "Bismillah" at the beginning of the Suras
(Chapter), but the Shee'ah Scholars claim that this Holy
Qur'an
is not complete.
Should we believe the Ja'fari Shee'ah source or the Almighty ALLAH and the
Muslim Scholars? Perhaps some Shee'ah deny their belief that the eisting Holy
Qur'an
is not complete. But this denial could be shielding (Tuq'yah or to lie to
protect the Shee'ah belief).
|
7ahet,p. l4l-7.
ALLAH had promised to preserve it as a guidance for Muslims everywhere
and forever. This is in contrast to the previous divine books wherein although their
original forms are preserved with ALLAH, the ones in the hands of the followers
of these messages are distorted.
The Muslim scholars who consider the belief that the Holy Qur'an is
adulterated is a plain rejection of the Islamic faith.
1
Brothers and sisters, you can find out for yourself that the number of verses
in the Holy Qur'an is 6236 excluding the "Bismillah" at the beginning of the Suras
(Chapter), but the Shee'ah Scholars claim that this Holy Qur'an is not complete.
Should we believe the Ja'fari Shee'ah source or the Almighty ALLAH and the
Muslim Scholars? Perhaps some Shee' ah deny their belief that the existing Holy
Qur'an is not complete. But this denial could be shielding (Tuq'yah or to lie to
protect the Shee'ah belief).
I Zaheer, p. 141-7.
5
www.jmmpak.org
Sar'*'o"
oR HADEETH
The Ja'fari Shee'ah scholars consider SU'N'AH as what the
prophet (peaeBe
rrm Hin) and the Imams said.l AL-Kafi by Kolayni, in Tabatabai's words is "the
most trustworthy and celebrated work of HADEETH in the Shee'ah world".2 In
this source, the names of the transmitters of the HADEETH are not frequently
mentioned. Instead of the "prophet said", you fin{" the Imam said". Many of these
I{ADEETHs contradict the Holy
Qur'an.
The prominent criterion in validating
HADEETH is actually whether it supports, or at least, does not negate the Shee'ah
school of thought. The most trustworthy of the prophot'S peaer.t6-rr-r traditions are
the ones received through the household of the prophet, i.e. the Shee'ah lmams,
even though an Imam could pass away while his child is only nine, eight or five
years old.3 For example, a F{ADEETH reported by Ali and compiled by Sahih Al"
Bukhari is rejected if it contradicts the Shee'ah concept of Temporary Marriage
(Nikah Mut'ah), but if the HADEETH were supportive of the Shee'ah school of
thought, it would be accepted no matter who said, transmitted, or compiled it.a
The
Muslim scholars define SU'N'AH or HADEETH as the sayings of the
Prophet
(peae Be rtotn nim), his deeds, tacit approvals or the description of his physical
appearance.s
Basically, there are two ways of HADEETH authentication. The first
is the
"Isnad". which means the reliability of the transmitters. Therefore
F{ADEETH with broken linkages between transmitters are rejected because therel
is no way to find out how reliable the transmitters are. Second, there is "Matn'',
which means content of the HADEETH; that is, whether or not it contradicts the
teachings of the Holy
Qur'an,
there is another version of the same HADEETH wtth
a different chain of transmitters, or whether there is a stronger Isnad, etc.6 Based on
these methodologies and the strictness of the compiler in choosing his HADEETH,
the Muslim scholars affirmed that the compilations of Al-Bukhari and the Muslims
are the most trustworthy source of the SU'N'AH of the Prophet @eaeBetrptnuim;.7
While the Holy
Qur'an
was compiled in written form right after the death of the
t
Tabatabai ,
p. 93 and Constitution article 2.
2Tabatabai,p.
lto.
3
Among other sources, Tabatabai, pp.94,2O7'8, and 210-l
o
Tabatabai,
p. 94.
t
Azami,
p.3.
6
Azami, pp.32-72.
t
lbn Taymiyah, Fatawi, Vol. 18, p. 17, Azailrlli
p. 87-96.
SU'N'AD OR HADEETH
The Ja'fari Shee'ah scholars consider SU'N' AH as what the prophet (peace Be
Upon Him) and the Imams said.
1
AL-Kafi by Kolayni, in Tabatabai's words is "the
most trustworthy and celebrated work ofHADEETH in the Shee'ah world".2 In
this source, the names of the transmitters of the HADEETH are not frequently
mentioned. Instead of the "prophet said", you finc\" the Imam said". Many of these
HADEETHs contradict the Holy Qur'an. The prominent criterion in validating
HADEETH is actually whether it supports, or at least, does not negate the Shee'ah
school of thought. The most trustworthy of the prophet's (Peace Be Upon Him) traditions are
the ones received through the household of the prophet, i.e. the Shee'ah Imams,
even though an Imam could pass away while his child is only nine, eight or five
years old? For example, a HADEETH reported by Ali and compiled by Sahih AI..
Bukhari is rejected if it contradicts the Shee'ah concept of Temporary Marriage
(Nikah Mut'ah), but if the HADEETH were supportive ofthe Shee'ah school of
thought, it would be accepted no matter who said, transmitted, or compiled it.
4
The Muslim scholars define SU'N'AH or HADEETH as the sayings of the
Prophet (Pea"" Be Upon Him), his deeds, tacit approvals or the description of his physical
appearance.
s
Basically, there are two ways ofHADEETH authentication. The first
is the "Isnad", which means the reliability of the transmitters. Therefore
HADEETH with broken linkages between transmitters are rejected because therel
is no way to find out how reliable the transmitters are. Second, there is "Matn",
which means content of the HADEETH; that is, whether or not it contradicts the
teachings of the Holy Qur'an, there is another version of the same HADEETH with
a different chain of transmitters, or whether there is a stronger Isnad, etc.
6
Based on
these methodologies and the strictness of the compiler in choosing his HADEETH,
the Muslim scholars affinned that the compilations of AI-Bukhari and the Muslims
are the most trustworthy source of the SU'N'AH of the Prophet (pea"" Be Upon Him/
While the Holy Qur'an was compiled in written form right after the death of the
I Tabatabai , p. 93 and Constitution article 2.
2 Tabatabai, p. 110.
3 Among other sources, Tabatabai, pp. 94,207-8, and 210-1.
4 Tabatabai, p. 94.
, Azami, p.3.
6 Azami, pp. 32-72.
7 Ibn Taymiyah, Fatawi, Vol. 18, p. 17, Azami p. 87-96.
6
www.jmmpak.org
prophet
@"*
Be npd Him), the serious compilation of the HADEETH took place after
almost 100 years.l There were many reasons for this delay, the major one being
that agreat proportion of F{ADEETH dealt with detailed teachings which should be
practiced by a true Muslim in his daily life. The companions were actually living
compilations of HADEETH because they were representing the prophetic manners
themselves. Therefore, there seemed to be no urgent need for serious efforts
towards a written compilation. Furthermore, some great Companions were of the
opinion that the teaching of Islam should be focused first in the Holy
Qur'an
so
that it would be well-established. This was to avoid what had happened to previous
Holy Books in which divine words were mixed up with prophetic sayings.
So brothers and sisters, which definition of FIADEETH is more accurate,
given the fact that Prophet Mohammed
reaeBeUpmrlim)
is the seal of the Prophets? As
God says in the Holy
Qur'an'. "Muhammad. lreoceBeuponni4
is not thefother of any
man among you, hut he is the Messenger of ALLAH and the last
(end) of the
prophets..."2. Only the Prophets and the messengers of ALLAH can receive
revelation which is binding unto whom the messenger is sent. When the Shee'ah
scholars equate the sayings of the Imams to the sayings of the Prophet, they are
claiming that the Imam also received revelation. If these scholars claim that the
Imams were only inspired, then the inspiration is a different story. It is not binding
to be followed or to be enforced on others nor should it be shared by other human
beings.
t
|'zarnip.2s.
'Holy
qur'an:
prophet (peace Be Upoo Him), the serious compilation of the HADEETH took place after
almost 100 years.
l
There were many reasons for this delay, the major one being
that a great proportion of HADEETH dealt with detailed teachings which should be
practiced by a true Muslim in his daily life. The companions were actually living
compilations ofHADEETH because they were representing the prophetic manners
themselves. Therefore, there seemed to be no urgent need for serious efforts
towards a written compilation. Furthermore, some great Companions were of the
opinion that the teaching of Islam should be focused first in the Holy Qur'an so
that it would be well-established. This was to avoid what had happened to previous
Holy Books in which divine words were mixed up with prophetic sayings.
So brothers and sisters, which definition of HADEETH is more accurate,
given the fact that Prophet Mohammed (Peace Be Upoo Him) is the seal of the Prophets? As
God says in the Holy Qur'an: "Muhammad (Peace Be Upon Him) is not thefather ofany
man among you, but he is the Messenger ofALLAHand the last (end) ofthe
prophets... ,,2. Only the Prophets and the messengers of ALLAH can receive
revelation which is binding unto whom the messenger is sent. When the Shee'ah
scholars equate the sayings of the Imams to the sayings of the Prophet, they are
claiming that the Imam also received revelation. If these scholars claim that the
Imams were only inspired, then the inspiration is a different story. It is not binding
to be followed or to be enforced on others nor should it be shared by other human
beings.
1 Azami p.25.
7
www.jmmpak.org
I"*o (coNsENSUS
oR 'EMr-.'NSENSUS)
Shee'ah scholars have a double standard position conceming [jma'. On the
one hand, the Shee'ah scholars employ consensus to support their arguments, e.g.
Tabatabai writes
'...
Both Sunni and Shee'ee clearly asserted...' and
'which
were
acclaimed by all...'1 And on the other, Ijma' is rejected by Shee'ah scholars who:
l.Claim that thousands of the Prophet's
6r".*Berfuorrim)
companionshadplotted
against the Prophet's commands and only less than ten of them remained
truthful, thereby taking knowledge from these against the majority.
2. Consider the millions of Muslim scholars throughout the Islamic history and the
globe as non-believers because they don't believe in the I'ma'mah as an article
of faith, one which is based on claims rejected by the majority.
3.
Question
the authenticity of the Holy
Qur'an
and the HADEETHs authenticated
by the majority including the interpretations which gained the acknowledgment
of the same.
Muslim scholars consider Ijma' as the third major source of Islamic
teachings. When nothing is directly mentioned in the Holy
Qur'an
or the SU'N'AH
about the case, then the Ijma' is considered as a valid source.2 The most authentic
text is the one reported by a large group of transmitters to another large group. This
is called "Tawatur".3 The most valid interpretation of the SU'N'AH/FIADEETHS
is that which gains the approval of Ijma'.4 For ALLAH says in the Holy
Qur'an:
"And
holdfast, all of you together, to the Rope of ALLAH (i.e. this
Qur'an),
and
be not divided amongyourselves"5. Condemning deviation, ALLAH, addressing
the Prophet
ip".*
Be rtoo rrim) and referring to those who deviated from the right path,
says'. "Verily, those who divide their religion and break up into sects (all kinds of
religious sects), you (O Muhammad
TpeaceBenponni^)
have no concern in them in
the leasl Their affair is only with ALLAH, lVho then will tell them what they
used to do'6. The Propht
6reaenerp-n^1
said:
'...stick
to the Jama'ah (Majority)
and avoid division. Satan is with the one person alone but is more likely to avoid
the two together, whosoever wants abundance in Paradise should stick to the
t
Tabatabai, p. +0.
' Ftawi,IbnTaymiahvol.
19 pp. 5-8, and lg2-2\2
' Al-Jazari,
vol. l, pp. 120-6.
o
Fatawa, Ibn Taymiyah, vol. 19,pp.267-72.
5
Holy
qur'an:
u
Holy
qur'an
: Chapter 6 verse 159.
IJMA' (CONSENSUS OR SEMI-CONSENSUS)
Shee'ah scholars have a double standard position concerning Ijma'. On the
one hand, the Shee'ah scholars employ consensus to support their arguments, e.g.
Tabatabai writes '... Both Sunni and Shee'ee clearly asserted.. .' and 'which were
acclaimed by all ... ,1 And on the other, Ijma' is rejected by Shee'ah scholars who:
1. Claim that thousands of the Prophet's (peace Be Upon Him) companions had plotted
against the Prophet's commands and only less than ten of them remained
truthful, thereby taking knowledge from these against the majority.
2. Consider the millions of Muslim scholars throughout the Islamic history and the
globe as non-believers because they don't believe in the I'ma'mah as an article
offaith, one which is based on claims rejected by the majority.
3. Question the authenticity of the Holy Qur'an and the HADEETHs authenticated
by the majority including the interpretations which gained the acknowledgment
of the same.
Muslim scholars consider Ijma' as the third major source of Islamic
teachings. When nothing is directly mentioned in the Holy Qur'an or the SU'N'AH
about the case, then the Ijma' is considered as a valid source.
2
The most authentic
text is the one reported by a large group of transmitters to another large group. This
is called "Tawatur".3 The most valid interpretation of the SU'N'AH/HADEETHS
is that which gains the approval ofIjma'.4 For ALLAH says in the Holy Qur'an:
"And holdfast, all ofyou together, to the Rope ofALLAH(i.e. this Qur'an), and
be not divided amongyourselves"s. Condemning deviation, ALLAH, addressing
the Prophet (peace Be Upon Him) and referring to those who deviated from the right path,
says: "Verily, those who divide their religion and break up into sects (all kinds of
religious sects), you (0 Muhammad (peace Be Upon Him)) have no concern in them in
the least Their affair is only with ALLAH, Who then will tell them what they
used to do" 6. The Prophet (peace Be Upon Him) said: ' ... stick to the Jama'ah (Majority)
and avoid division. Satan is with the one person alone but is more likely to avoid
the two together, whosoever wants abundance in Paradise should stick to the
1 Tabatabai, p. 40.
2 Fatawi, Ibn Taymiah vol. 19 pp. 5-8, and 192-202.
3 Al-Jazari, vol. 1, pp. 120-6.
4 Fatawa, Ibn Taymiyah, vol. 19, pp. 267-72.
'Holy Qur'an: Chapter 3 verse 103.
8
www.jmmpak.org
Jama'ah...'.1 Jama'ah and consensus here is referring to the majority of Muslim
scholars rarho are knowledgeable about the commandments of ALLAH. In another
HADEETH, the Prophet
@ecBcrlorrim)
said:
'My
Ummah will not have consensus
on what is wrong' .2 The Prophet p*Be r&enin)also said:
' ...MyUmmahwillbe
divided into seventy three
groups. Only one of them shall be saved and the rest
shall be in hellfire'. When he was asked which group is to be saved, he responded:
'The
followers of my path and my Companions'. [n another version of the same
HADEETH he responded:
'They
are the Jama'ah'.3
Brothers and sisters, don't you think that consistency is one of the crucial
elements of any valid measurement and a tool of an objective argument? Don't you
think it is suspicious if a person employs an argument when it supports his biases
and rejects the same once it refutes them? Think about it. Let us assume that you
as Muslims want to know which path leads to paradise. A group of people you
don't know anything about claimed that they know which path leads to it.
However, one among this group gave you a direction which contradicts the
directions of the rest of the group, numbering no less than eleven people. Both
descriptions seemed to be equally reasonable, which direction should you now
follow? What if you came to know that if you do not know this person's direction
or if you disagree with him he will hate you, but the others won't? For ALLAH
says in the Holy
Qur'an: "
there is no compulsion in religion. Verily, the Right
Path has become distinct
from
the wrong
path. l(hoever dkbelieves in Taghut
(anything worshipped other than the Real God
'ALLAH")
and believes in
ALLAH, then he has grasped the most trustworthy handhold that will never
breah and ALL,AH h all-Hearer, all Knower"4.
Brothers and Sisters,
just
think about it as a basic rule. There are three
categories of issues upon which scholars differ and they are as follows:
1. The Majority had confrrmed it as the right one but had not definitely rejected it
as wrong.
2.The majority had not approved of it as the right one buthadnotdefinitely
rejected it as wrong either.
3. The Majority had rejected it as definitely wrong.
The crucial differences between the Muslim and the Shee'ah scholars are
contained in the last category.
t
Al-Jazari, vol. 6, p. 669.
2
Baleq p. 5,14.
'
Ibn Taymiyalr. Minhaj, vol. 2. p. 122-5
o
Holy
qu'an:
ChaPer 2verse256.
9
Jama'ah.. .'.1 Jama'ah and consensus here is referring to the majority of Muslim
scholars who are knowledgeable about the commandments of ALLAH. In another
HADEETH, the Prophet (peace Be Upon Him) said: 'My Ummah will not have consensus
. on what is wrong'.2 The Prophet (peace Be UponHim) also said: ' ... My Ummah will be
divided into seventy three groups. Only one of them shall be saved and the rest
shall be in hellfire'. When he was asked which group is to be saved, he responded:
'The followers of my path and my Companions'. In another version of the same
HADEETH he responded: 'They are the Jama'ah,.3
Brothers and sisters, don't you think that consistency is one of the crucial
elements of any valid measurement and a tool of an objective argument? Don't you
think it is suspicious if a person employs an argument when it supports his biases
and rejects the same once it refutes them? Think about it. Let us assume that you
as Muslims want to know which path leads to paradise. A group of people you
don't know anything about claimed that they know which path leads to it.
However, one among this group gave you a direction which contradicts the
directions of the rest of the group, numbering no less than eleven people. Both
descriptions seemed to be equally reasonable, which direction should you now
follow? What if you came to know that if you do not know this person's direction
or if you disagree with him he will hate you, but the others won't? For ALLAH
says in the Holy Qur'an:" there is no compulsion in religion. Verily, the Right
Path has become distinct from the wrong path. Whoever disbelieves in Taghut
(anything worshipped other than the Real God " A L L A H ' ~ and believes in
ALLAH, then he has grasped the most trustworthy handhold that will never
break andALLAHis all-Hearer, all Knower" 4.
Brothers and Sisters, just think about it as a basic rule. There are three
categories of issues upon which scholars differ and they are as follows:
1. The Majority had confirmed it as the right one but had not definitely rejected it
as wrong.
2. The majority had not approved of it as the right one but had not definitely
rejected it as wrong either.
3. The Majority had rejected it as definitely wrong.
The crucial differences between the Muslim and the Shee'ah scholars are
contained in the last category.
I Al-Jazari, vol. 6, p. 669.
2 Baleeq p. 544.
3 Ibn Taymiyah. Minhaj, vol. 2. pp. 122-5.
9
www.jmmpak.org
Brothers and sisters, remember that there is a
great deal of difference
between the
'majority
of Muslims' wtrich is not a sufficient evidence and the
'majority
of Muslims scholars' wtrich is uitrat is meant here by Ijma'
Our Dears let us remembqr that ALLAH had wamed us against deviating
from His straight
path. He says in the Holy
Qur'an: "And
verily, this is my
Staight Path, so
follow
it, and
follow
not (other) paths,for they will seporute
you away
from
His path. This He has ordainedfor
you thatyou may become Al'
Muttaqun
(the pious
)".1
I
Hoty
qr'an:
ChaFer 6 verse 153.
10
Brothers and sisters, remember that there is a great deal of difference
between the 'majority of Muslims' which is not a sufficient evidence and the
'majority of Muslims scholars' which is what is meant here by Ijma'
Our Dears let us remember that ALLAH had warned us against deviating
from His straight path. He says in the Holy Qur'an: "And verily, this is my
Straight Path, so follow it, and follow not (other) paths,for they will separate
you away from His path. This He has ordainedfor you that you may become Al-
Muttaqun (the pious)". 1
10
www.jmmpak.org
TICLES OF EAITH AND PILLARS OF'ISLAM
The Ja'fari Shee'ah scholars say that believing in a hereditary system of
leadership of the whole Muslim Ummah (I'ma'mah) is as fundamental as
believing in one God.l To them, I'ma'mah is an article offaithandapillarof
Islam.2 tn additioq among the articles referred to in the constitution and the other
Shee'ah sources, there is no mention of believing in the angels or divine
destiny(Al-Qader).
Muslim scholars affirm that there is no such thing as I'ma'mah, an alleged
hereditary system of leadership of the whole Muslim Ummah in Islam. There are
evidences in the Holy
Qur'an
and the reliable SU'N'AH that even refute.and reject
this concept. ln the Holy
Qur'an,
ALLAH says:
"...and
who (conduct) their
(Muslim) alfairs by mutuat consultation..'tr and the Prophet{peeBetloHin)was
commanded:
"..,and
consult them in the affiirs...".a
The Muslim scholars believe that Islam is built on five pillars: Testifuing that
there is no God but ALLAH and Mohammad is His messenger, performing
prayers, paylng charity, fasting in the month of Ramadan and making the
pilgrimage
to the house of ALLAH.s Furthermore, they believe that the
fundamental articles of Iman are: To believe in ALLAH, His Angles, His Books,
His Messengers, the last Day and to believe in divine destiny, both the good and
the evil thereof.6 If you read the whole Holy
Qur'an
you will not find any support
for the
'I'ma'mah
concept', the alleged hereditary system of leadership of the
qihole
Muslim Ummah.
Brothers and sisters, should we believe the majority of Muslim scholars who
are supported clearly by the Holy
Qur'an
verses and reliable FIADEETHs, or the
few Shee'ah scholars whose opinions are not sanctioned by the Holy
Qur'an
or the
reliable I{ADEETHs? Make sure that our sole intention is to please ALLAH only
and to find truth for our salvation in this world and in the hereafter. Let us,
remember that ALLAH says in the Holy
Qur'an: "0
you who believe! Believe in
ALIllH, and flis Messenger (Muhammad(p*", Be upon Him)t and the Booh (the
I
Constitution Article 2 and Asifi.
W.23-5
2Al -Kaf vol .
1p. 290.
t
Holy
qur'an:
o
Holy
qr'an:
r
Bukhari and Muslim
-
Forty Hadeeths, p. 35.
t
Muslim
-Forty
Hadeeths, p. 30.
l l
OF FAITH AND PILLARS OF ISLAM
The Ja'fari Shee'ah scholars say that believing in a hereditary system of
leadership of the whole Muslim Ummah (I'ma'mah) is as fundamental as
believing in one God.
l
To them, I'ma'mah is an article offaith and a pillar of
Islam.
2
. In addition, among the articles referred to in the constitution and the other
Shee'ah sources, there is no mention of believing in the angels or divine
destiny(Al-Qader).
Muslim scholars affirm that there is no such thing as I'ma'mah, an alleged
hereditary system of leadership of the whole Muslim Ummah in Islam. There are
evidences in the Holy Qur'an and the reliable SU'N'AH that even refute.and reject
this concept. In the Holy Qur'an, ALLAH says: "...and who (conduct) their
(Muslim) affairs by mutual consultation... '''' and the Prophet<Peace Be qxm Him) was
commanded: "... and consult them in the affairs... ".4
The Muslim scholars believe that Islam is built on five pillars: Testifying that
there is no God but ALLAH and Mohammad is His messenger, performing
prayers, paying charity, fasting in the month of Ramadan and making the
pilgrimage to the house of ALLAH.
5
Furthermore, they believe that the
fundamental articles of Iman are: To believe in ALLAH, His Angles, His Books,
His Messengers, the last Day and to believe in divine destiny, both the good and
the evil thereof.
6
If you read the whole Holy Qur'an you will not find any support
for the 'I'ma'mah concept', the alleged hereditary system of leadership of the
whole Muslim Ummah.
Brothers and sisters, should we believe the majority of Muslim scholars who
are supported clearly by the Holy Qur'an verses and reliable HADEETHs, or the
few Shee'ah scholars whose opinions are not sanctioned by the Holy Qur'an or the
reliable HADEETHs? Make sure that our sole intention is to please ALLAH only
and to find truth for our salvation in this world and in the hereafter. Let us,
remember that ALLAH says in the Holy Qur'an: "0you who believe! Believe in
ALLAH, and His Messenger ..u Upon Him)), and the Book (the
1 Constitution Article 2 and Asifi.. pp.23-5
2 Al-Kafi vol. 1 p. 290.
, Bukhari and Muslim - Forty Hadeeths, p. 35.
6 Muslim -Forty Hadeeths, p. 30.
11
www.jmmpak.org
Qur'an)
which He has sent down to His Messenger, and the Scripture which He
sent dmtn to those before (him), and whosover disbelieves in ALL'AH, His
Angek, His Books, His Messengers, and the Last Day, then indeed he has
strayedfar a74tay"1.
t
Holy
Qur'an:
chapter 4 verse 136
t 2
Qur'an) which He has sent down to His Messenger, and the Scripture which He
sent down to those before (him), and whosover disbelieves in ALLAH, His
Angels, His Books, His Messengers, and the Last Day, then indeed he has
strayedfar away"l.
1 Holy Qur'an: chapter 4 verse 136.
12
www.jmmpak.org
S"""'AH .'NCEPT oF I'M.{MAH
The Shee'ah scholars believe that the Immate concept is an article of faith
equal to believing in one God. I'ma'mah concept means that the spiritual, religious,
educational and political leadership of the whole Muslim Ummah is a matter of
inheritance confined to only twelve Imams. These are the husband of the youngest
daughter of the Prophet (peae Be uptn Him), Fatima, her twO sons and sOme of the
descendants of her second sons. Husain, who was married to the Persian emperor's
daughter.r
This religious and political leadership could be inherited by a nine, eight or
five year-old boy.2 For example, the constitution of the Republic of Iran states that:
... the official religion of Iran is the Ja'fari Eth'nai Ashri and this article is
unchangeable forever' .3
First of all, this belief is bound with the belief that these Imams are infalliblea
and share with ALLAH the power of knowing the unseen including the
knowledge as to when the Imams would die.5 They believe that obedience to these
Imams should be unquestionable
-
'even
the worship of God becomes unnecessary
if this is the Imam' s order' .6 In Khomeini' s words, it says.
'
We cannot imagine
that the Imams can make mistake' .7 Also the I' ma' mah ts interwoven with the
belief that
'the
spiritual status of the Imam is universal viceregency It is a
viceregency pertaining to the whole creation, by virtue of which all atoms in the
universe humble themselves before the holder of this authority. It is one of the
essential beliefs of our Shee'ah school that no one can attain the spiritual status of
the Imams, not even the angels of the highest rank or messengers of ALLAH'.8 On
the other hand, the concept is inherent in the Shee'ah belief that all Muslim
Ca'lee'phahs (leaders of the whole Muslim nation), rulers and
judges
are taghoots
' Tabatabai,pp.
190-21 I & Hassan, pp. 230-1.
'
Tabatabai, pp. 205, 7, 10.
3
Constitution Article 12.
o
e.g.. Asifi, pp.23-25, Constitution, Article 2.
'
Al-Kafi, vol. 1, pp. 206-62
u
Islamic great Library p. 6.
?
Khomeini, Arabic p. 91.
8
Khomeini, p. 64.
t3
SHEE'AH CONCEPT OF I'MA'MAH
The Shee'ah scholars believe that the Immate concept is an article offaith
equal to believing in one God. I'ma'mah concept means that the spiritual, religious,
educational and political leadership of the whole Muslim Ummah is a matter of
inheritance confined to only twelve Imams. These are the husband of the youngest
daughter of the Prophet (Peace Be Upon Him), Fatima, her two sons and some of the
descendants of her second sons, Husain, who was married to the Persian emperor's
daughter.
1
This religious and political leadership could be inherited by a nine, eight or
five year-old boy? For example, the constitution of the Republic of I r ~ n states that:
... the official religion of Iran is the Ja'fari Eth'nai Ashri and this article is
unchangeable forever,3
First of all, this belief is bound with the belief that these Imams are infallible
4
and share with ALLAH the power of knowing the unseen including the
knowledge as to when the Imams would die.
5
They believe that obedience to these
Imams should be unquestionable - 'even the worship of God becomes unnecessary
if this is the Imam's order,6 In Khomeini's words, it says' We cannot imagine
that the Imams can make mistake,7 Also the I'ma'mah is interwoven with the
belief that 'the spiritual status of the Imam is universal viceregency. It is a
viceregency pertaining to the whole creation, by virtue of which all atoms in the
universe humble themselves before the holder of this authority. It is one of the
essential beliefs of our Shee' ah school that no one can attain the spiritual status of
the Imams, not even the angels of the highest rank or messengers of ALLAH'.
8
On
the other hand, the concept is inherent in the Shee' ah belief that all Muslim
Ca'lee'phahs (leaders of the whole Muslim nation), rulers and judges are taghoots
1 Tabatabai,pp. 190-211 & Hassan, pp. 230-1.
2 Tabatabai, pp. 205, 7, 10.
3 Constitution Article 12.
4 e.g.. Asifi, pp. 23-25, Constitution, Article 2.
5 Al-Kafi, vol. 1, pp. 206-62.
6 Islamic great Library p. 6.
7 Khomeini, Arabic p. 91.
8 Khomeini, p. 64.
13
www.jmmpak.org
(evil ones) if they are not Shee'ah or of the twelve Imams.l Therefore the
constitution of Iran made sure that only an Ithna Ashari Ja'afai Shee'ah can be
president.2 and the
'national
legislative council shall not enact laws that contradict
the principles and
jurisprudence
of the offrcial sect of the state'.3 The twelfth
Shee'ah Imam is believed to have been born in 868 A.D. and is still alive (now
even after eleven centuries) but disappeared when he was 5 years old. He will
reappear and the current Republic of Iran will be dissolved for him to take the
leadership.a
The Muslim scholars regard monarchy questionable where only the political
power is inherited. Therefore, they reject completely any form of monarchy in
which even the religious and the spiritual leadership is inherited, unless there is
clear evidence in the Holy
Qur'an
or the reliable SU'N'AH of the prophotlreaaner6,n
ni-r that supports this claim. Not only rs there no such evidence, but also the
concept of I'ma'mah contradicts the principle of the consultatron emphasized by
the Holy
Qur'an.
ALLAH, commanding the Prophet, says:
".......and
consult them
in affairs.........'6, and praising the believers says: " ....... and who (conduct)
their
affairs by mutual consultation.
The Muslim scholars also affirm that complete infallibility is an attribute of
ALLAH alone and no creature shares it with Him. Even the infallibility of the
prophets is limited to conveytng therr messages truly and in avoiding cardinal sins
or disobedience to ALLAH. For example, ALLAH addressing the Prophet says:
"The Prophtp"o"" Be upon triml
ftowned
and turned away because a blind man came
to him (interrupting)".7 The Holv
Qur'an
assures us that even the best creature on
earth does not share with ALLAH the attributesof infallibility. Concemingthe
knowledge of the unseen, ALLAH says in the Holy
Qur'an:
"I
(Mohamntod
Teeacene
upm Hin) have no power over ony good or harm to my self except as God
(ALLAH)
wills, if I had knowledge of the unseen, I should have multiplied all
good,
und no evil should have touched me...'r. Muslim scholars consider those
who believe that some human beings are better than the messengers of ALLAH as
'
Khomeini, pp.92-1.
2
Constitution Arct. I 15.
3
Constitution Acft.72.
4
Constitution Arct. 5.
' Holy
qur' an:
u
Holy
qur'an:
t
Holy qur' an: Chapter 80verses l-10
t
Holy
qur'an:
Chapter 7 verse I 88.
t t o
t 4
(evil ones) if they are not Shee'ah or of the twelve Imams. I Therefore the
constitution of Iran made sure that only an Ithna Ashari Ja'afari Shee'ah can be
president.
2
and the 'national legislative council shall not enact laws that contradict
the principles and jurisprudence of the official sect of the state,.3 The twelfth
Shee'ah Imam is believed to have been born in 868 A.D. and is still alive (now
even after eleven centuries) but disappeared when he was 5 years old. He will
reappear and the current Republic of Iran will be dissolved for him to take the
leadership.4
The Muslim scholars regard monarchy questionable where only the political
power is inherited. Therefore, they reject completely any form of monarchy in
which even the religious and the spiritual leadership is inherited, unless there is
clear evidence in the Holy Qur'an or the reliable SU'N'AH of the prophetcPeaceBeUpoll
Him) that supports this claim. Not only is there no such evidence, but also the
concept of l'ma'mah contradicts the principle of the consultatIOn emphasized by
the Holy Qur'an. ALLAH, commanding the Prophet, says: , and consult them
in affairs......... '05, and praising the believers says: " ....... and who (conduct) their
affairs by mutual consultation....... ".6
The Muslim scholars also affirm that complete infallibility is an attribute of
ALLAH alone and no creature shares it with Him. Even the infallibility of the
prophets is limited to conveymg theIr messages truly and in avoiding cardinal sins
or disobedience to ALLAH. For example, ALLAH addressing the Prophet says:
"The Prophetweace Be Upon llim) frowned and turned away because a blind man came
to him (interrupting)". 7 The Holy Qur'an assures us that even the best creature on
earth does not share with ALLAH the attributes of infallibility. Concerning the
knowledge of the unseen, ALLAH says in the Holy Qur'an: "I (Mohammad (Peace Be
Upon H;mJ) have no power over any good or harm to my self except as God
(ALLAH) wills, if I had knowledge ofthe unseen, I should have multiplied all
good, and no evil should have touched me... ,,s. Muslim scholars consider those
who believe that some human beings are better than the messengers of ALLAH as
1 Khomeini, pp. 92-3.
2 Constitution Aret. 115.
3 Constitution Aert. 72.
4 Constitution Aret. 5.
7 Holy qur' an: Chapter 80 verses 1-10.
14
www.jmmpak.org
kaferon
(unbelievers),1 let alone those who claim that some creatures share with
ALLAH His unique attributes or that obedience to these creatures is more
important than to the Creator. The concept of the still alive 12ft Shee'ah Imam is a
myth which should not bp believed, let alone build a whole system of an Islamic
goverrrment on it. Al-tabari assured us that the 1 1ft Imam had no offspring's at all.z
There are very few HADEETHs compiled by Termithy and Abu Dawood
mentioning the appearance of Al-Mahdi among the signs of the Day of
Resurrection. These HADEETHs say that he will have a name similar to the
Prophet's (Mohammad (p",* r+ up,- Hi-y) and his father's name will be similar to the
Prophet's father (Abdullah), not Hassan the l lth Imam's name. He will be from the
descendants of the first grandson of the Prophet 1p""* ire rhtn Him) but not from the
second grandson's progeny
i
Furthermore, there is no evidence that such a person
wrll live twelve centuries.
Brothers and Sisters. the Shee' ah scholars consider the I' ma' mah concept as
an article of faith equal to believing in ALLAH. That is, if you don't believe this,
then by their definition you could be a Kafer (unbeliever), God forbid. On the other
hand, if you believe such with all its implications and drmensions you could be a
Kafer by the definrtron of the scholars whose loyalty is only to ALLAH and the
Prophet (peaeBerrprnHimr, not for a special dynasty or race. Make sure that you choose
the nght path to paradise
t
Al-Tahawi, p. 557.
2
lbn Taymiyah, Minhaj vol.l P. 37.
t
Ibn Al-Atheer, vol. 10, pp.330-2.
l 5
kaferon (unbelievers), I let alone those who claim that some creatures share with
ALLAH His unique attributes or that obedience to these creatures is more
important than to the Creator. The concept of the still alive 12
th
Shee' ah Imam is a
myth which should not be believed, let alone build a whole system of an Islamic
government on it. Al-tabari assured us that the 11
th
Imam had no offspring's at all.
2
There are very few HADEETHs compiled by Termithy and Abu Dawood
mentioning the appearance of AI-Mahdi among the signs of the Day of
Resurrection. These HADEETHs say that he will have a name similar to the
Prophet's (Mohammad (Peace Be Up,m Him) and his father's name will be similar to the
Prophet's father (Abdullah), not Hassan the 11
th
Imam's name. He will be from the
descendants of the first grandson of the Prophet (Peace Be Upon Him) but not from the
second grandson's progeny3 Furthermore, there is no evidence that such a person
will live twelve centuries.
Brothers and Sisters, the Shee'ah scholars consider the I'ma'mah concept as
an article of faith equal to believing in ALLAH. That is, if you don't believe this,
then by their definition you could be a Kafer (unbeliever), God forbid. On the other
hand, if you believe such with all its implications and dimensions you could be a
Kafer by the defimtIOn of the scholars whose loyalty is only to ALLAH and the
Prophet (Peace Be Upon Him), not for a special dynasty or race. Make sure that you choose
the nght path to paradise
1 AI-Tahawi, p. 557.
2 Ibn Taymiyah, Minhaj vol. I P. 37.
3 Ibn AI-Atheer, vol. 10, pp. 330-2.
15
www.jmmpak.org
F*rLy oF THE
pRopHET
eo""n.uponrnm)
The Ja'fari Shee'ah scholars confine "Family of the prophet (peaBrbmHim)" to
the youngest daughter of the Prophet (peae Be rrpd Him), Fatima
,
his cousin Ali
-
husband of Fatima, the first grandson and the second grandson (who married the
last kanian emperor's daughter, then Shahrbanoo) and the eight descendants of the
second gtandson from his Persian wife.l Khomeini said:
'lt
is one of the essential
beliefs of Shee'ah school that no one can attain the spiritual status of Imam (Ali
and his descendants), not even the close angels or the prophets who are also
messengers of God'2. Shee'ah scholars believe that the leadership of the whole
Muslim Ummah is confined only to the twelve Imams. Therefore they neglect the
accomplishments and the virtues of or cast cardinal accusations against the rest of
the prophet's
1p""o
Be upm Him) family and Companions, unless they are proven to the
Shee'ah scholars to have demonstrated strong support to Ali. (This can be further
corroborated by reading any of the Shee'ah sources in Islamic hrstory, for example
Tabatabai, AIi Shariati, Ibn Abi al-hadid, etc.).
The Muslim scholars consider
"Ahl-al Bait" the family of the Prophet (peaeB
r}q Him) as all his relatives who cannot receive charity. This includes the Prophet
@ee
Be rtom Him), Ali, Aqil, Abbas and their posterity,3 the wrves of the Prophet
@eaeBe
rlo rrim) are members of his family, ALLAH Says in the Holy
Qur'an:
"And
stay in
yoar houses and do not display yourselves like that ofthe times ofignorance,
and
perform regular prayers (As-Salat), and give charity (Zakat)
,
and obey
ALI-/IH and his Messenger. ALLAH wishes only to remove Ar-Rijs ( evil deeds
and sin, ecl)
fromyou,
O members of thefamily of the Prophet
@eaceBerJpon*im)ee
and to purfu you with a thorough purification.'4, not only that, but all the
Prophet's wives are the mothers of the believers, ALLAH Says in the Holy
Qur'an:
"
The Prophet is closer to the believers than their ownselves, and his wives are
their (believers') mothers (as regards respect and marriage)
The majority of the Muslim scholars consider those who believe that some
human beings are better than the Prophets as Kafir (unbeliever). Muslim scholars
hold respect for the whole family of the Prophet (peaaBerlmnim; in general.
t
Ash-sheerazee pp. l3-19.
2
Khomeni, translation, Algar, p 64 & PSG p. 25
3
Muslim, vol. 2,p. 517-21& vol. 4, pp. 1286-7
o
Holy
Qur'an:
chapter 33 verse 33.
t
Holy
qur'an:
chaper 33 verse 6.
l 6
FAMILY OF THE PROPHET (peaceBeUponIDm)
The Ja'fari Shee'ah scholars confme "Family of the prophet (Peace Be Upon Himj" to
the youngest daughter of the Prophet (pea"" Be Upon Him), Fatima, his cousin Ali-
husband of Fatima, the first grandson and the second grandson (who married the
last Iranian emperor's daughter, then Shahrbanoo) and the eight descendants of the
second grandson from his Persian wife.
1
Khomeini said: 'It is one of the essential
beliefs of Shee'ah school that no one can attain the spiritual status ofImam (Ali
and his descendants), not even the close angels or the prophets who are also
messengers of God,2. Shee'ah scholars believe that the leadership of the whole
Muslim Ummah is confined only to the twelve Imams. Therefore they neglect the
accomplishments and the virtues of or cast cardinal accusations against the rest of
the prophet's (Peace Be Upon Him) family and Companions, unless they are proven to the
Shee'ah scholars to have demonstrated strong support to Ali. (This can be further
corroborated by reading any of the Shee'ah sources in Islamic hIstOry, for example
Tabatabai, Ali Shariati, Ibn Abi al-hadid, etc.).
The Muslim scholars consider "Ahl-al Bait" the family of the Prophet (Pea""Be
Upon Him) as all his relatives who cannot receive charity. This includes the Prophet
(peace Be Upon Him), Ali, Aqil, Abbas and their posterity,3 the wives of the Prophet (pea""Be
Upon Him) are members of his family, ALLAH Says in the Holy Qur'an: "And stay in
your houses and do not display yourselves like that ofthe times ofignorance,
and perform regular prayers (As-Salat), and give charity (Zakat) , and obey
ALLAH and his Messenger. ALLAHwishes only to remove Ar-Rijs ( evil deeds
and sin, ect) from you, 0 members ofthefamity ofthe Prophet (peace Be Upon Him)"
and to purify you with a thorough purification. ,,4, not only that, but all the
Prophet's wives are the mothers of the believers, ALLAH Says in the Holy Qur'an:
" The Prophet is closer to the believers than their ownselves, and his wives are
their mothers (as regards respect and marriage)....... ,,5.
The majority of the Muslim scholars consider those who believe that some
human beings are better than the Prophets as Kafir (unbeliever). Muslim scholars
hold respect for the whole family of the Prophet (Pea"" Be Upon Him) in general.
I Ash-Sheerazee pp. 13-19.
2 Khomeni, translation, Algar, p. 64 & PSG p. 25.
3 Muslim, vol. 2, pp. 517-21 & vol. 4, pp. 1286-7.
S Holy Qur'an: chapter 33 verse 6.
16
www.jmmpak.org
The Prophet
rp*
Bc rl' Hin), in a HADEETH reported by Muslimt while
commanding Muslims to stick to the Holy
Qur'an
as a source of.guidance, also
asked them to be kind to his family. Muslim scholars also
preserved a high status
for all the Companions of the Prophet
@wBcrlorrim),
the chosen soldiers of Islam.2
Brothers and Sisters, being Muslims, could we really neglect the other
daughters of the Prophet
@eeBcrloHin),
his relatives and their descendants who were
excellent muslims? Could we confine the family of the Prophetrp**Br&aHim) to
just
a few ones as selected by Shee'ah Scholars? Could we really love only a few and
curse the other tens of thousands of the early generation of Islam? What about
Othman, who was married to the two daughters of the Prophetrp**BrD@Hin) and had
a son from one of them? What about the descendants of Hassan
,
the eldest
grandson of the Prophet (pcae Be q* ni-i? Don't you think Ali and his pious
descendants would be among the fust to condemn these concepts of the Shee'ah
scholars?
t
Muslim, vol. 4,p. 12879.
2
The Virhres of the Companions, in Al-Bukhari&Muslim.
l 7
The Prophet (Peaao Be Upm Him), in a HADEETH reported by Muslim1 while
commanding Muslims to stick to the Holy Qur'an as a source ofguidance, also
asked them to be kind to his family. Muslim scholars also preserved a high status
for all the Companions of the Prophet {Peaao Be Upm Him), the chosen soldiers ofIslam.
2
Brothers and Sisters, being Muslims, could we really neglect the other
daughters of the Prophet (peace Be Upon Him), his relatives and their descendants who were
excellent muslims? Could we confine the family of the Prophet<Peace Be Upm Him) to just
a few ones as selected by Shee' ah Scholars? Could we really love only a few and
curse the other tens of thousands of the early generation of Islam? What about
Othman, who was married to the two daughters of the Prophet<Peace Be Upon Him) and had
a son from one of them? What about the descendants of Hassan, the eldest
grandson of the Prophet (peace Be Upm Him)? Don't you think Ali and his pious
descendants would be among the first to condemn these concepts of the Shee' ah
scholars?
1 Muslim, vol. 4, p. 12879.
2 The Virtues of the Companions, in Al-Bukhari&Muslim.
17
www.jmmpak.org
C'MPANI'NS
oF THE PR.PHET
(PBUH)
The Ja'fari Shee'ah scholars claim that the first and the second
guided
Ca'lee'phahs, Abu Bakr and Omar plotted against Islam and tried to eliminate the
HADEETH so that they could interpret the Holy
Qur'an
in such a way as to serve
their purposes. The Shee'ah scholars also claim that the three first guided
Ca'lee'phahs
'Broke
their covenant with the prophet (peaeBetbmHin) and changed his
SU'N'AH'.I They divide the thousands of the Prophet's companions into three
categories,2
l. The Companions whom the Shee'ah scholars like, who are less than ten.
2. The worst elements (among these was Abdullah bin Omar who reported
numerous true HADEETHs).
3. Those who sold their Honors (among these were Abu Hurayra, Abu Darda and
Abu Musal-Ashaari. All reported many true HADEETHs).
One of the official newspapers then, after describing the Prophet (peaeBeL[m
Hin) as having singled out his son-in-law unjustly with special parts of the Islamic
Message, assures that
"most
of the Prophet's (peaeBeLpruHim) generation did not have
a clear picture even of the religious issues that the prophet (peae B up.-ni-; had
practiced hundreds of times before their eyes and within reach of their hearing.s
Specifically, a Shee'ah scholar mentions
'...
Abdul Rahman Ibn Ouf, a worshipper
of money; the aristocrat, Othman; the careless Khalid Ibn Walid; and Saied Ibn
Vaqas, as a man without piety'.0
The Muslim scholars say that the great companions are trustworthy and are
reliable sources
-
all of them deserve high respect.s ALLAH has pratsed the great
Companions in the Holy
Qur'an
saying:
"You
are the best of peoples"
6
"The
Vanguard
(of Islam), the
Jirst
whoforsooktheir homes
(Al-Muhaiirin) andof
those who
gave them aid (Al-Ansar) and also whofollow them in all good deeds.
ALI"/IH is
pleased with them as they are with Him. For them He prepared
gardens under which rivers
flow
to dwelt therein
forever".T
; "Mohammed
is the
t
Al-Askari, p. 3+s.
t
The Ministry of Islamic Guidance in lran, pp. 28-30.
' Al-Jehad,
No. 56
4
shadati, p. 207
5
Ibn Taymiyah, vot. I p. 307
6
Holy
qur'an: clrapter 3 versel lo
t
Holy
qur'an:
chapter 9 versel00
t 8
COMPANIONS OF THE PROPHET (PBUH)
The Ja'fari Shee'ah scholars claim that the fIrst and the second guided
Ca'lee'phahs, Abu Bakr and Omar plotted against Islam and tried to eliminate the
HADEETH so that they could interpret the Holy Qur'an in such a way as to serve
their purposes. The Shee'ah scholars also claim that the three fIrst guided
Ca'lee'phahs 'Broke their covenant with the prophet (Peace Be Upoo Him) and changed his
SU'N'AH,.I They divide the thousands of the Prophet's companions into three
categories;
2
1. The Companions whom the Shee'ah scholars like, who are less than ten.
2. The worst elements (among these was Abdullah bin Omar who reported
numerous true HADEETHs).
3. Those who sold their Honors (among these were Abu Hurayra, Abu Darda and
Abu Musal-Ashaari. All reported many true HADEETHs).
One of the official newspapers then, after describing the Prophet (Peace Be Upoo
Him) as having singled out his son-in-law unjustly with special parts of the Islamic
Message, assures that "most of the Prophet's (Peace Be Upon Him) generation did not have
a clear picture even of the religious issues that the prophet (Peace Be Upon Him) had
practiced hundreds of times before their eyes and within reach of their hearing.
3
Specifically, a Shee' ah scholar mentions ' ... Abdul Rahman Ibn Ouf, a worshipper
of money; the aristocrat, Othman; the careless Khalid Ibn Walid; and Saied Ibn
Vaqas, as a man without piety' .
4
The Muslim scholars say that the great companions are trustworthy and are
reliable sources - all of them deserve high respect.
5
ALLAH has praIsed the great
Companions in the Holy Qur'an saying: "You are the best ofpeoples" 6 "The
Vanguard (of Islam), the first whoforsook their homes (AI-Muhajirin) and of
those who gave them aid (AI-Ansar) and also whofollow them in all good deeds.
ALLAH" is pleased with them as they are with Him. For them He prepared
gardens under which rivers flow to dwell therein forever". 7; "Mohammed is the
1 Al-Askari, p. 34-8.
2 The Ministry of Islamic Guidance in Iran, pp. 28-30.
3 Al-Jehad, No. 56
4 Shariati, p. 207
3 Ibn Tayrniyah, vol. I p. 307
6 Holy Qur' an: cp.apter 3 verse II 0
7 Holy Qur'an: chapter 9 verse I 00
18
www.jmmpak.org
Apostle of God and those who are with each other. You see them bow ond
prostrate themselves
(in prayu) seehing grace
from
God and
(His) good
In a reliable HADEETH the Prophets** B upm Hin) said:
'The
best of my
followers are those living in my century'.2
The Muslim scholars have no doubt that the Prophet
GeaeBcrbcorrim)
conveyed
his message without any discrimination or bias for his son-in-law or any one else of
the companions. The great Companions were in general, more knowledgeable
about the Islamic teachings. Among the non-relatives of the prophet
@eacBerloHin),
there were many who were more knowledgeable than Ali or the other relatives of
the Prophet (peaeBerporlm; in spite of the HADEETH forged by Shee'ah scholars.3
Among those Companions who have been slandered by the Shee'ah scholars
are those who have been told that they were the people of paradise. Among them
also are those to whom the Prophet
1reaeBerlmniml
said:
'May
my mother and father
be sacrificed for you' or that the Prophet
reaeBerlmrriml
is from them and they are
from him.
Among those companions there are hundreds about whom the Prophet
GwBc
u*
n-l said:
'None
loves them but a believer and non hates them but a hypocrite'.
Certainly, the blind, biased and exaggerated love are excluded. For these kinds of
"Love" should rather be identified as hatred. If there were disagreements among a
few Companions based on a difference of legal opinions
(Ijtehad), we should not
indulge in
judging
their personal deeds, for ALLAH condemns such acts; i.e. latter
ones
judging
the deeds of the earlier ones.
ln the Holy
Qur'an
it says:
"That
was a nation who has passed away. They
shall receive the reward of what they earned, and you of what you earned, And
you will not be asked of what they used to do"?a
Brothers and sisters, do you believe ALLAH who plainly states that He is
pleased with the Companions of the Prophet (peaeBeupmnim) or the Shee'ah scholars
who honor
just
afew Companions and curse and accuse thousands of others. Be
sure to find the right way to paradise and not function unintentionally as an agent
of the enemies'of Islam who are trying to destroy the Holy
Qur'an
and the
HADEETH. Remember that Imam Ahmad binHanbalsaid:
' Ifyouseeaperson
accusing the companions of the Prophet (peaeBertomHimr. you have the right to doubt
his Islam'
'
Holy
Qur'an:
chapter 48 verses 18-29.
' Al-Bukhari,
vol. 5, p.2.
'
Ibn Taymiyah, Minhaj vol. 3, pp. 116-73.
a
Holy
qur'an:
chapter 2 verses 134.
t 9
Apostle of God and those who are with each other. You see them bow and
prostrate themselves (in prayer) seeking grace from God and (His) good
1
In a reliable HADEETH the Prophe1:(peace Be Upoo Him) said: 'The best of my
followers are those living in my century'.2
The Muslim scholars have no doubt that the Prophet (Pe;lce Be Upoo Him) conveyed
his message without any discrimination or bias for his son-in-law or anyone else of
the companions. The great Companions were in general, more knowledgeable
about the Islamic teachings. Among the non-relatives of the prophet (peace Be Upoo Him),
there were many who were more knowledgeable than Ali or the other relatives of
the Prophet (peaceBeUpooHim), in spite of the HADEETH forged by Shee'ah scholars.
3
Among those Companions who have been slandered by the Shee' ah scholars
are those who have been told that they were the people of paradise. Among them
also are those to whom the Prophet (Peace Be Upro Him) said: 'May my mother and father
be sacrificed for you' or that the Prophet (Peace Be Upon Him) is from them and they are
from him.
Among those companions there are hundreds about whom the Prophet (Peace Be
Upoo Him) said: 'None loves them but a believer and non hates them but a hypocrite'.
Certainly, the blind, biased and exaggerated love are excluded. For these kinds of
"Love" should rather be identified as hatred. If there were disagreements among a
few Companions based on a difference of legal opinions (Ijtehad), we should not
indulge in judging their personal deeds, for ALLAH condemns such acts; i.e. latter
ones judging the deeds of the earlier ones.
[n the Holy Qur'an it says: "That was a nation who has passed away. They
shall receive the reward ofwhat they earned, andyou ofwhat you earned, And
you will not be asked ofwhat they used to do"?4
Brothers and sisters, do you believe ALLAH who plainly states that He is
pleased with the Companions of the Prophet (Peace Be Upon Him) or the Shee'ah scholars
who honor just a few Companions and curse and accuse thousands of others. Be
sure to find the right way to paradise and not function unintentionally as an agent
of the enemies of Islam who are trying to destroy the Holy Qur' an and the
HADEETH. Remember that Imam Ahmad bin Hanbal said: 'If you see a person
accusing the companions of the Prophet (Peace Be Up= Him). you have the right to doubt
his Islam'
1 Holy Qur'an: chapter 48 verses 18-29.
2 A1-Bukhari, vol. 5, p.2.
3 Ibn Taymiyah, Minhaj vol. 3, pp. 116-73.
4 Holy Qur'an: chapter 2 verses 134.
19
www.jmmpak.org
Rahwaih and Imam Malik gave the verdict that whosoever accuses the
companions should be punished. Ibn Taymiyah and Razi said:
'Whoever
questions
the good faith of the companions is "Zindeeq" and unbeliever'.
Ibn Hajar Al-Haithami and Imam Shaifee are of the opinion, that w?roever
hates the companions is an unbeliever. Al-gadi abu Ya'ala concluded that the
majority of Muslim scholars have made a consensus that whoever disgraces and
accuses a Companion believing that the Companion deserves disgracing becomes a
Kafer (unbeliever) but if he does not believe that the companion desOrves it then he
committed a serious sin (a Faseq).r
I
Abu Mu'awiyah Muhammad, pp. I l-13, 25 and 62.
20
Rahwaih and Imam Malik gave the verdict that whosoever accuses the
companions should be punished. Ibn Taymiyah and Razi said: 'Whoever questions
the good faith of the companions is "Zindeeq" and unbeliever'.
Ibn Hajar Al-Haithami and Imam Shaifee are of the opinion, that whoever
hates the companions is an unbeliever. Al-gadi abu Ya'ala concluded that the
majority of Muslim scholars have made a consensus that whoever disgraces and
accuses a Companion believing that the Companion deserves disgracing becomes a
Kafer (unbeliever) but ifhe does not believe that the companion deserves it then he
committed a serious sin (a Faseq).l
1 Abu Mu'awiyah Muhammad, pp. 11-13,25 and 62.
20
www.jmmpak.org
Tno,YAH ('HTELDTNG)
The Ja'afari scholars say that:
'TUe'yAH
comprises ninetenths of the
religion of ALLAH and whoever does not use TUe'yAH has no religion.
TUQ'YAH is to be used in everything except in declaring the prohibition
of wine
and the rubbing of socks in wudu'.r TUe'yAH means to pretend by doing or
saying exactly the opposite of what you believe or feel, e.g. to pretend
to be nice
while cursing the person in the heart without a present
danger.2
The specific purpose
of TUQ'YAH is the
'preservation
of Islamandthe
Shee'ah school of thought; if the people
had not resorted to it, our school would
have been destroyed' 3, i.e., to the Shee' ah scholars. TUe' yAH could be used
with non-shee'ah,
including Muslims, to preserve
the shee'ah Faith. The
prominent
Shee'ah scholar Tabatabai says that Shee'ah TUQ'YAH is based on the
verses from the Holy
Qur'an
that say'.
"Let not the believers take the disbelievers
as Auliya (supporters,
helpers, etc.)insteadofthebelievers,andwhoeverdoes
that will never be helped by ALLAH in any way, exceptyou indeedfear a danger
ftom
them...".4',
"vl/hover disbelieved in ALLAH after his betief, except him who
is
forced
thereto and whose heart is at rest with Faith...,'.5
The Holy
Qur'an
also assures us that pretending
to believe differently from
what is in our hearts iS the distinguished characteristic of hypocrites and it
condemns that. ALLAH says in the Holy
eur'an.
,And
when they meet those
who believe they say
'We
believe'. But when they are alone with their Shaytan
(devil'polytheist,
hyprocrites, etc.), they say: "Trary we arc with you...
,'.6
ALLAH also says:
"Do
yoa (aithfull
believers) covet that they will believe
in your
religion inspite of the
fact
that a party
of them (Iewish rabbis) used to
hear the liltord of ALLAH
[the
Taurat (Torah)J,
then they used to change it
lrnowingly after they understood it?
"And
when thq (Jewg meet thoseiho
believe (Muslims)
what ALLAH has revealed to you pews,
about description
and the qualities
of Prophet Muhammad|peaceBeLponHi^)
thatwhich are writeen in
'
Al-Kafr, AL-Usool, vol. 2, pp 217-9
'
Al-Kafi A.l-frua, vol. 3 pp. 188-9.
3
Khomeini p. 144.
o
Holy
qur'an:
chapter 3 verse 28.
' Holy
qur' an:
t
Holy
qur'an:
chapter zverse 14.
21
TUQ'YAH (SHIELDING)
The Ja'afari scholars say that: 'TUQ'YAH comprises ninetenths of the
religion of ALLAH and whoever does not use TUQ'YAH has no religion.
TUQ'YAH is to be used in everything except in declaring the prohibition of wine
and the rubbing of socks in WUdU,.1 TUQ'YAH means to pretend by doing or
saying exactly the opposite of what you believe or feel, e.g. to pretend to be nice
while cursing the person in the heart without a present danger.
2
The specific purpose of TUQ'YAH is the 'preservation of Islam and the
Shee'ah school of thought; if the people had not resorted to it, our school would
have been destroyed,3, i.e., to the Shee'ah scholars, TUQ'YAH could be used
with non-Shee'ah, including Muslims, to preserve the Shee'ah Faith. The
prominent Shee'ah scholar Tabatabai says that Shee'ah TUQ'YAH is based on the
verses from the Holy Qur'an that say: "Let not the believers take the disbelievers
as Auliya (supporters, helpers, etc.) instead ofthe believers, and whoever does
that will never be helped by ALLAHin any way, except you indeedfear a danger
from them. .. ". 4; "Whover disbelieved in ALLAHafter his belief, except him who
is forced thereto and whose heart is at rest with Faith... ".5
The Holy Qur'an also assures us that pretending to believe differently from
what is in our hearts is the distinguished characteristic of hypocrites and it
condemns that. ALLAH says in the Holy Qur'an: "And when they meet those
who believe they say 'We believe'. But when they are alone with their Shaytan
(devil- polytheist, hyprocrites, etc.), they say: "Truly we are with you... ".6
ALLAH also says: "Do you (faithfull believers) covet that they will believe
in your religion inspite of the fact that a party ofthem (Jewish rabbis) used to
hear the Word of ALLAH [the Taurat (Torah)}, then they used to change it
knowingly after they understood it? "And when they (Jews) meet those who
believe (Muslims) what ALLAH has revealed to you [Jews, about description
and the qualities ofProphet Muhammad(peace Be Upon Him) that which are writeen in
1 Al-Kati, AL-Usool, vol. 2, pp 217-9.
2 Al-Kati Al-frua, vol. 3 pp. 188-9.
3 Khomeini p. 144.
21
www.jmmpak.org
Taurat(Torah), that they
(Muslim) nay argue wtth you (Jants) then no
understanding?".r
ALLAH also says:
"Lo!
you are the ones who love them but they love
you
not, and
you believe in all the Scriptures
[te.
you believe in the Taarat(Torah)
and the Injee(Gospel), while they disbelieve in
your Book, the
Qar'anJ.
And
when they meet you, they say,
"We
believe". Btttwhen they are alone, they bite
the tips of their
Jingers
at you in rage Say:
"Pefish
in your tage. Certainly,
ALI-/IH knows what is in the breast (alt the secrets)."2 Therefore, ALLAH has
prepared for the hypocrites severe punishment.
"They
shall be in the lowest
depths of the
ftre,
no helpers wilt
you
Jind for
them".3 So Muslim scholars
consider that pretending the opposite of what
you hide is lying, which is a form of
hypocrisy, for the Prophet (peae Be upmrrim) said:
'The
signs of ahypocrite are three:
whenever he speaks he tells a lie, when ever he promises he always breaks it and
he abuses the trust given to him...'
a
The basic rule therefore, is that pretending one
thing and hiding another is hypocrisy and is condemned by the Islamic teachings.
The case mentioned in chapter 3 verse 28 of the
Qur'an
above is applicable in the
case of non-believers ONLY under special cases, i.e., a Muslim cannot apply it
against a Muslim.5 Chapter 16 verse 106 of the Holy
Qur'an
is applicable only
when a Muslim faces a situation similarto the situation ofthe great Companion
Ammar when he had to choose between dying under torture like his parents
pretending to be unbeliever by tongue. These cases are not the basic rule but rather
exceptions, let alone the basis for nine-tenths of the Islamic religion. Brothers and
sisters, give it a thought
-
what would happen if Muslims were to believe that nine-
tenths of the whole religion lies in TUQ'YAH? Which is means that pretending
what is different from our true belief and feelings is nine times as important as all
the Islamic teachings? Could you ever trust a Muslim if this were the case? Can we
really take our guidance and religious knowledge from scholars who believe that
deception is nine-tenths of his religion? Is it right to accept his non-religious views
as representing the truth? If a person considers lying about ALLAH, His Prophet
(peac Be rdm Hi-l and the Muslims as essential part of his beliefs in order to serve his
biased
goals, can we trust him? Therefore, if you really want success in the
hereafter or in the etemal life, be cautious of the manyargumentsof Shee'ah
scholars which are based dn distorted or forged quotations and references.
I
Holy
qur'an:
chapter 2verses75-77
2
Holy
Qur'an:
chaper 3 verse I19.
'
Holy
Qur'an:
o
Al-Bukhari, vol, l p. 31, Muslim vol. 4,p. 1374.
'
Ibn Taymiyah, Minhaj., vol l. p. 213 and vol. 3 p.259'260.
22
Taurat(Torah), that they (Muslim) nay argue with you (Jews) then no
understanding?".!
ALLAH also says: "Lol you are the ones who love them but they love you
not, and you believe in all the Scriptures [i.e. you believe in the Taurat(Torah)
and the Injeel(Gospel), while they disbelieve in your Book, the Qur'anJ. And
when they meet you, they say, "We believe". But when they are alone, they bite
the tips of their fingers at you in rage. Say: "Perish in your rage. Certainly,
ALLAH knows what is in the breast (all the secrets).,,2 Therefore, ALLAH has
prepared for the hypocrites severe punishment. "They shall be in the lowest
depths of the fire, no helpers will you find for them".3 So Muslim scholars
consider that pretending the opposite of what you hide is lying, which is a form of
hypocrisy, for the Prophet (peace Be Upon Him) said: 'The signs of a hypocrite are three:
whenever he speaks he tells a lie, when ever he promises he always breaks it and
he abuses the trust given to him... ' 4 The basic rule therefore, is that pretending one
thing and hiding another is hypocrisy and is condemned by the Islamic teachings.
The case mentioned in chapter 3 verse 28 of the Qur'an above is applicable in the
case of non-believers ONLY under special cases, i.e., a Muslim cannot apply it
against a Muslim.
5
Chapter 16 verse 106 of the Holy Qur' an is applicable only
when a Muslim faces a situation similar to the situation of the great Companion
Ammar when he had to choose between dying under torture like his parents
pretending to be unbeliever by tongue. These cases are not the basic rule but rather
exceptions, let alone the basis for nine-tenths of the Islamic religion. Brothers and
sisters, give it a thought - what would happen if Muslims were to believe that nine-
tenths of the whole religion lies in TUQ'YAH? Which is means that pretending
what is different from our true belief and feelings is nine times as important as all
the Islamic teachings? Could you ever trust a Muslim if this were the case? Can we
really take our guidance and religious knowledge from scholars who believe that
deception is nine-tenths of his religion? Is it right to accept his non-religious views
as representing the truth? If a person considers lying about ALLAH, His Prophet
(peace Be uPon Him) and the Muslims as essential part ofhis beliefs in order to serve his
biased goals, can we trust him? Therefore, if you really want success in the
hereafter or in the eternal life, be cautious of the many arguments of Shee'ah
scholars which are based on distorted or forged quotations and references.
1 Holy Qur'an: chapter 2 verses 75-77
2 Holy Qur' an: chapter 3 verse 119.
3 Holy Qur' an: chapter 4 verse 145.
4 Al-Bukhari, vol, 1. p. 31, Muslim vol. 4, p. 1374.
3 Ibn Taymiyah, Minhaj., vol 1. p. 213 and vol. 3 pp. 259-260.
22
www.jmmpak.org
Our Dears let us remember that chapter 3 verse 28 of the Holy
Qur'an
is not
only an exception, but rathrer a restricted exception. Not only is it forbidden to be
used against Muslims but it also prohibits us to lie upon others. It means that if you
oppose certain behaviours and
you are in a situation where admission would
endanger Islam or the Muslim community, you may choose to remain silent but
you must avoid lying.l
I
Ibn Taymiyah, Minh4i., vol. p. 213 and Ibn Katheer, Tafseer.
23
Our Dears let us remember that chapter 3 verse 28 of the Holy Qur' an is not
only an exception, but rathrer a restricted exception. Not only is it forbidden to be
used against Muslims but it also prohibits us to lie upon others. It means that if you
oppose certain behaviours and you are in a situation where admission would
endanger Islam or the Muslim community, you may choose to remain silent but
you must avoid lying.
1
1 Ibn Taymiyah, Minhaj., vol. p. 213 and Ibn Katheer, Tafseer.
23
www.jmmpak.org
MnrnAn
-
TEMP'RARY MARRTAGE
The Ja'fari Shee'ah scholars claim that Mut'ah or temporary marriage is
NOT forbidden because it was practiced during the Prophet's time. Only Omar
forbade it.r
l)The purpose of Mut'ah is to fulfill a physical need only; there is no divorce and
the two parhrers do not inherit each other.2 The Muslim scholars say that: The
Holy
Qur'an
had established the legal forms of relationship between male and
female and confined it into two types: the marriage in which the main reason is
multiplication and the other being mutual relationship and possession. The Holy
Qur'an
says:
$And
those who guard their chastity
(Le. private parts,
from
illegal sexual acts). Except
from
their wives or (the captives and the slaves)
that their right hands posses,
-
for
then, they are
free from
blames"
3
2)These two legal forms Islamic maniage were also confirmed in the Holy
Qur'an:'Also
(forbidden are) women already married, except those (captives
and slaves) whom you right hands possess. Thus has ALLAH ordainedfor
you. AII others are lowful, provided you
seek
(them
in marriage) with Mahr
(bridal-money given by the husband to his wife at the time of maniage)
from
your property, desiring chastity, not committing illegal sexual intercourse, so
with those of whom you have enjoyed sexual relations, give them their Mahr
is
prescribed, you agree mutually (to give
more), there is no sin on you.
Surely, ALLAH is Ever All-Knowing, AII-Wise".
"Andwhoever
ofyou have
not the means wherewith to wed
free,
believing women, they may wed
believing
girk
from
among those (captives and slaves) whom your right
possess, and ALLAH has
full
ltnowledge about your Faith, yoa
are on
from
another. Wed them with permission of their own
folk
(guardins, Auliya or
masters) and give their Mahr according to what is reasonable; they
(the
above
said captive and slave-girls) should be chaste, not adulterous, nor tahing boy
friends.
And after they have been taken in wedfolk,iftheycommitillegal
sexual intercourse, their panishment is half thatforfree (unmarried) women.
This is
for
him among you who is afraid of being harmed in his religion or in
his body; but it is better
for
you that you practise self-restra'nt, and ALLAH is
Oft-Forgiving, Most Merciful".a In which the laws of marriage were detailed.
The Muslims scholars confirmed that the meanins of
"lstam'tum"
is referring to
'
Tabatabai, pp. 227
-10.
2
Moosavi, pp.79-96.
' Hory
qur' an:
chapter 23: verses 5-7, chapter 70: verses 28-31
o
Hory
qur'an:
chapter 4 verses 24,25.
24
MUT'AH - TEMPORARY MARRIAGE
The Ja'fari Shee'ah scholars claim that Mut'ah or temporary marriage is
NOT forbidden because it was practiced during the Prophet's time. Only Omar
forbade it. 1
l)The purpose of Mut'ah is to fulfill a physical need only; there is no divorce and
the two partners do not inherit each other.
2
The Muslim scholars say that: The
Holy Qur'an had established the legal forms of relationship between male and
female and confined it into two types: the marriage in which the main reason is
multiplication and the other being mutual relationship and possession. The Holy
Qur'an says: "And those who guard their chastity (i.e. private parts,from
illegal sexual acts). Except from their wives or (the captives and the slaves)
that their right hands posses, -for then, they arefree from blames" 3
2) These two legal forms Islamic marriage were also confirmed in the Holy
Qur'an:"Also (forbidden are) women already married, except those (captives
and slaves) whom you right hands possess. Thus has ALLAHordainedfor
you. All others are lawful, providedyou seek (them in marriage) with Mahr
(bridal-money given by the husband to his wife at the time ofmarriage) from
your property, desiring chastity, not committing illegal sexual intercourse, so
with those of whomyou have enjoyed sexual relations, give them their Mahr
is prescribed, you agree mutually (to give more), there is no sin on you.
Surely, ALLAH is Ever All-Knowing, All-Wise". "And whoever ofyou have
not the means wherewith to wed free, believing women, they may wed
believing girls from among those (captives and slaves) whom your right
possess, and ALLAH has full knowledge about your Faith, you are on from
another. Wed them with permission of their own folk (guardins, Auliya or
masters) andgive their Mahr according to what is reasonable; they (the above
said captive and slave-girls) should be chaste, not adulterous, nor taking boy
friends. And after they have been taken in wedfolk, ifthey commit illegal
sexual intercourse, their punishment is halfthatforfree (unmarried) women.
This isfor him amongyou who is afraid ofbeing harmed in his religion or in
his body; but it is betterfor you that you practise self-restraint, andALLAHis
Oft-Forgiving, Most Merciful".4 In which the laws of marriage were detailed.
The Muslims scholars confirmed that the meaning of "Istam'tum" is referring to
1 Tabatabai, pp. 227-30.
2 Moosavi, pp. 79-96.
3 Holy Qur'an: chapter 23: verses 5-7, chapter 70: verses 28-31.
4 Holy Qur'an: chapter 4 verses 24,25.
24
www.jmmpak.org
the enjoyment as part of the duties of the legal forms of marriage between a man
and his wife. This part of the verse is spelling out the right of a wife to a Mahr
(maniage gift). This is clearly demonstrated by a HADEETH using the same
word
"Istamta'ta" in its single form.l
3)Mut'ah was permitted under severe circumstances during'Jihad" time, but it
was always prohibited immediately after the need for it vanished. When it was
permitted for the last time, its prohibitions after that was final. The Prophet 6r**
Be upo rrim) said :
'l
have given you permlsslon to contract
"temporary marriage"
wrth women, but ALLAH has forbidden it
'till
the day of resurrection'.2 So the
permissions were actually only occasional exceptions from the original rule set
in the
Qur'an
and were made by the prophet (peae Be tto,n Him) who had the
authonty; and the exceptions were not left open but were closed by the above
FIADEETH forever.3
Later on, Ca'lee'phah Omar came to know that Amru bin Huraith was
practising Mut'ah and so he announced:
'Verily
ALLAH made permissible for his
messenger (peae r3e Lrp(n lrtrn) whatever he likes and as he liked it And the revelation of
the Holy
Qur'an
had been completed. So complete Hajj and Umra for ALLAH had
conmanded
you and confirm by proper conditions the marriage of those women
(with whom you have performed Mut'ah). And any person who would come to me
with a marriage of fixed duration (Mut'ah), I would stone him to death
(which is
the penalty for committing fomication by a previously married person).'a
Brothers and sisters, is there any difference between a woman lending her
body for a few minutes as rn prostitution or for a few days or months as in Mut'ah,
since both are temporary? Don't you think that the permission of Mut'ah today
would humiliate our sisters, open the doors for playmates and finally destroy the
concept of family in Islam? Remember the Shee'ah scholars of high status rarely
allow their female relatives to practice Mut'ah in order to avoid humiliation. In fact
the Mut'ah permitted occasionally before its final prohibitions did not require the
female to be a Muslim or even one from the people of the book which makes it
completely distinguished from marriage. How could a Muslim legalize such a type
of illegal relationship for Muslims or practice it himselfl What is the difference
between fomication today and Mut'ah in terms of their purposes? Aren't both to
satisfo the sexual desires alone?.
t
Al-Mahmood p. ll.
2
Muslim, vol. 2, p. 707 .
' Asqalani,
vol. 9. pp. l6zt-74.
o
Muslim, vol. 2, pp. 610- I .
25
the enjoyment as part of the duties of the legal forms of marriage between a man
and his wife. This part of the verse is spelling out the right of a wife to a Mahr
(marriage gift). This is clearly demonstrated by a HADEETH using the same
word "Istamta'ta" in its single form. I
3)Mut'ah was permitted under severe circumstances during "jihad" time, but it
was always prohibited immediately after the need for it vanished. When it was
permitted for the last time, its prohibitions after that was final. The Prophet (peace
Be Upon Him) said : 'I have given you permission to contract "temporary marriage"
with women, but ALLAH has forbidden it 'till the day of resurrection' .
2
So the
permissions were actually only occasional exceptions from the original rule set
in the Qur' an and were made by the prophet (Peace Be Upon Him) who had the
authority; and the exceptions were not left open but were closed by the above
HADEETH forever.
3
Later on, Ca'lee'phah Omar came to know that Amru bin Huraith was
practising Mut' ah and so he announced: 'Verily ALLAH made permissible for his
messenger (Peace Be Upm Hunl whatever he likes and as he liked it. And the revelation of
the Holy Qur'an had been completed. So complete Hajj and Umra for ALLAH had
commanded you and confirm by proper conditions the marriage of those women
(with whom you have performed Mut'ah). And any person who would come to me
with a marriage of fixed duration (Mut'ah), I would stone him to death (which is
the penalty for committing fornication by a previously married person). ,4
Brothers and sisters, is there any difference between a woman lending her
body for a few minutes as In prostitution or for a few days or months as in Mut'ah,
since both are temporary? Don't you think that the permission of Mut'ah today
would humiliate our sisters, open the doors for playmates and finally destroy the
concept of family in Islam? Remember the Shee'ah scholars of high status rarely
'allow their female relatives to practice Mut'ah in order to avoid humiliation. In fact
the Mut' ah permitted occasionally before its final prohibitions did not require the
female to be a Muslim or even one from the people of the book which makes it
completely distinguished from marriage. How could a Muslim legalize such a type
of illegal relationship for Muslims or practice it himself? What is the difference
between fornication today and Mut'ah in terms of their purposes? Aren't both to
satisfy the sexual desires alone?
1 AI-Mahmood p. 13.
2 Muslim, vol. 2, p. 707.
3 Asqaiani, vol. 9, pp. 164-74.
4 Muslim, vol. 2, pp. 610-1.
25
www.jmmpak.org
G"ooEERr(HU,M
Tabatabai said: "For
shee'ah, the central evidence of Ali's legitimacy as
successor to the prophet (peaeBerloHim)
is the evidence of Ghadeer Khu'm when the
prophet (peae Be rlo rrim) chose Ali to the "general guardianship".
Refening to a
booklet devoted to the details of Ghadeer Khu'm, we find the following:
I
L More than 100,000 companions attended the Ghadeer Khu'm address.
2.lt took place
on the 18ft of the Thul Hrjja after the "bidding
farewell,'
pilgrimage
of the Prophete",o Be rpm Hnm). The reason the Prophet
@eaeBerfmgim)
made this address at this place
was because ALLAH revealed ths versc at
Ghadeer Khu'm:
"o
apostle, deliver what has been revealed to you
from
yout
Lord; ond if you
do not do it then you have not delivered His message; and
ALLAH will protect you
from
the people,'.2
3. Therefore, the ProphtpeaeBeLrpmHiml
made these announcements:
o
that he was leaving for Muslims two most precious
things:
'one
is the
book of God, one end of which is in the hands of God and the other is in your
hands. And the second valuable thing is my descendants'.
'God
has informed
me that both of these things will never separate from each other till they reach
me at the Fountain of Kausar'.
o
Taking Ali's hand and raising it he said,
'of
whomsoever I am master
(mawla), Ali is his master or mawla too'.
.
The Prophets""* Be rtom nim) also said:
'O
my God, be a friend of his who is a
friend of Ali and treat him like a foe he who opposes Ali. Help them who help
Ali and abandon them who go against Ali'.
o
And he said:
'O
my lord, whichever way Ali turns orient the right in the same
direction'.
Now,.let us discover what the Muslim scholars say:3
l. According to Shee'ah sources, only a handful of Companions (less that l0 at a
maximum) did not break their covenant with the
prophet
sp",*
*.4- r*;.4
The 100,000 companions who heard the address plotted
to deprive Ali of his
right to be the successor of the Prophet
@eaeBellorlin). What is the probability
of
this to have happened? For what benefit would this overwhelming mEority do
that? If you read the non-shee'ah sources, you will find no reason at all.
' Najafi,
pp. 9-19: Tabatabai, pp. 178-218.
2
Holy qur'an:
Chapter 5 verse 62.
3
For detailed comments refer to Minhaj, in Ibn Taymiyah, vol.4, pp.
g,l-7
a
Shariati pp. 28-30; A-estari pp.34-43.
26
GHADEERKHU'M
Tabatabai said: "For Shee'ah, the central evidence of Ali's legitimacy as
successor to the prophet (peace Be Upoo Him) is the evidence of Ghadeer Khu'm when the
prophet (peace Be Upoo Him) chose Ali to the "general guardianship". Referring to a
booklet devoted to the details of Ghadeer Khu'm, we find the following: 1
1. More than 100,000 Companions attended the Ghadeer Khu'm address.
2. It took place on the 18
th
of the Thul Hijja after the "bidding farewell"
pilgrimage of the Prophet(peace Be Uprn Him). The reason the Prophet (peace Be Upoo Him)
made this address at this place was because ALLAH revealed thIs verse at
Ghadeer Khu'm: "0 apostle, deliver what has been revealed to youfromyoul:
Lord,. and if you do not do it then you have not delivered His message,. and
ALLAHwill protect you from the people".2
3. Therefore, the Prophet(Peace Be Upon Him) made these announcements:
that he was leaving for Muslims two most precious things: 'one is the
book of God; one end of which is in the hands of God and the other is in your
hands. And the second valuable thing is my descendants'. 'God has informed
me that both of these things will never separate from each other till they reach
me at the Fountain of Kausar' .
Taking Ali's hand and raising it he said, 'of whomsoever I am master
(mawla), Ali is his master or mawla too'.
The Prophet(Peace Be Uprn Him) also said: '0 my God, be a friend of his who is a
friend of Ali and treat him like a foe he who opposes Ali. Help them who help
Ali and abandon them who go against Ali' .
And he said: '0 my lord, whichever way Ali turns orient the right in the same
direction' .
Now,.let us discover what the Muslim scholars say:3
1. According to Shee' ah sources, only a handful of Companions (less that 10 at a
maximum) did not break their covenant with the Prophet (peace Be Upoo Him).4
The 100,000 companions who heard the address plotted to deprive Ali of his
right to be the successor dfthe Prophet (peace Be Upon Him). What is the probability of
this to have happened? For what benefit would this overwhelming majority do
that? If you read the non-Shee'ah sources, you will find no reason at all.
1 Najafi, pp. 9-19: Tabatabai, pp. 178-218.
3 For detailed comments refer to Minhaj, in Ibn Taymiyah, volA, pp. 84-7.
4 Shariati pp. 28-30; N-Askari pp. 34-43.
26
www.jmmpak.org
2.The Ghadeer Khu'm address took place on the 186 of Thul Hrjja month, the
same year as the Prophet's
ireaeBe emuin)
"bidding
farewell" pilgrimage. On the
9ft of the same month the Prophet
rpeeBelfmHim)
received the last verse which
says'."This day I have perfected your religion, completed myfavors upon you
and I hqve chosen Islam to be your religion"
l
How could a verse which asks
the Prophet qe""*
B rhm Hin) to convey the message follow this concluding verse,
especially after the crowd of the
"bidding
farewell" sermon (on the 9e of Thul
Hrjja) had already attested the Prophet (peaeBerlmr{im) and conveyed the message?
As a matter of fact, chapter 5 verse 67 of the
Qur'an
was revealed before the
Khaibar expedition, the conquest of Mecca and the "bidding farewell"
pilgrimage.
3. The acclaimed announcement of the Prophet (p""o Be L[tn Him) in the way and
context that the Shee'ah scholars mentioned was a blatant lie, as Ibn Taymiyah
emphasized:
o
The authenticated original Hadeeth of
'two
most precious things' (al-Thaqalayn)
says:
'I
am leaving among you two valuable things : the first one being the book
of ALLAH in which there is the right guidance and light, so hold fast to the
book of ALLAH and adhere to it'. He extorted us (Zaid Ibn al-Arqam said) to
hold fast to the book of ALLAH and then said the Prophet
@eaeBertomuim):
'The
second are the members of my household. I remind you to observe ALLAH tn
treating them'.2 The household of the Prophet
peaeBerlonim)
as was previously
explained includes all his wives, Ali, Ageel, Ja'far, Abbas and their offsprings.
Did the Prophet (peae Be rh.E Him) say stick to my family as you stick to the Holy
Qur'an?
Certainly he did not. He asked muslims to be kind to all his household,
not
just
Ali or the 12Imams of the Shee'ah scholars. If the HADEETH indicates
any special power
or privilege for his household, then we should praise the
Abasid Ca'lee'phahs, the offspring of Abbas. Why then do the Shee'ah scholars
curse them instead?
o
The last part of the claimed HADEETH "is also alie",Ibn Taymiyah assured,
whether the Prophet's
peaeBerrpcnuim)
said:
'of
whomsoever I am "mawla", Ali is
his
"mawla"
or not". Ibn Taymiyah assured us that it is definitely rejected in this
context and the majority of FIADEETH scientists rejected it completely.
Assuming that the Prophet (peaeBer!,nHim) uttered it, what then is special about it?'
The Holy
Qur'an,
addressing the Prophet says: " ALLAH is his mawla, so is
Gabriel and so are the righteous believers".3 The righteous believers are
certainly not the master of the prophet but friends and supporters. If the Prophet
(peae Bc Ltom Him) had said:
"of
whomsoever I am
"wali",
Ali is his
"wali", then it
would have probably meant master or guardian. Furthermore, the prophet (peaB
'
Holy
Qur'an:
Chapter 5 verse 3
2
Muslim vol. 4 pp. 1286-7.
'Holy
qur'an:
66 verse 4.
27
2. The Ghadeer Khu'm address took place on the 18
th
of Thul Hijja month, the
same year as the Prophet's (peaooBeUpooHim) "bidding farewell" pilgrimage. On the
9
th
of the same month the Prophet (peaoo Be Upoo Him) received the last verse which
says: "This day I have perfectedyour religion, completed myfavors upon you
and I have chosen Islam to be your religion" 1 How could a verse which asks
the Prophet (peaoo Be Upoo Him) to convey the message follow this concluding verse,
especially after the crowd of the "bidding farewell" sermon (on the 9
th
of Thul
Hijja) had already attested the Prophet (peace BeUpoo Him) and conveyed the message?
As a matter of fact, chapter 5 verse 67 of the Qur'an was revealed before the
Khaibar expedition, the conquest of Mecca and the "bidding farewell"
pilgrimage.
3. The acclaimed announcement of the Prophet (peaoo Be Upon Him) in the way and
context that the Shee'ah scholars mentioned was a blatant lie, as Ibn Taymiyah
emphasized:
The authenticated original Hadeeth of 'two most precious things' (al-Thaqalayn)
says: 'I am leaving among you two valuable things: the first one being the book
of ALLAH in which there is the right guidance and light, so hold fast to the
book of ALLAH and adhere to it'. He extorted us (Zaid Ibn al-Arqam said) to
hold fast to the book of ALLAH and then said the Prophet (PeaooBeUpooHim): 'The
second are the members of my household. I remind you to observe ALLAH in
treating them,.2 The household of the Prophet (Peaoo Be Upoo Him) as was previously
explained includes all his wives, Ali, Ageel, Ja'far, Abbas and their offsprings.
Did the Prophet (Peace Be Upon Him) say stick to my family as you stick to the Holy
Qur'an? Certainly he did not. He asked muslims to be kind to all his household,
not just Ali or the 12 Imams of the Shee'ah scholars. If the HADEETH indicates
any special power or privilege for his household, then we should praise the
Abasid Ca'lee'phahs, the offspring of Abbas. Why then do the Shee'ah scholars
curse them instead?
The last part of the claimed HADEETH "is also a lie", Ibn Taymiyah assured,
whether the Prophet's (Peaco Be Up"" Him) said: 'of whomsoever I am "mawla", Ali is
his "mawla" or not". Ibn Taymiyah assured us that it is definitely rejected in this
context and the majority of HADEETH scientists rejected it completely.
Assuming that the Prophet (Peaco Be Upon Him) uttered it, what then is special about it?'
The Holy Qur'an, addressing the Prophet says: "ALLAH is his mawla, so is
Gabriel and so are the righteous believers".3 The righteous believers are
certainly not the master of the prophet but friends and supporters. If the Prophet
(peaoo Be Upon Him) had said: "of whomsoever I am "wali", Ali is his "wali", then it
would have probably meant master or guardian. Furthermore, the prophet (Peaoo Be
2 Muslim vol. 4 pp. 1286-7.
3 Holy Qur'an: 66 verse 4.
27
www.jmmpak.org
rlm Hin) did not say that Ali was tO be
"mawla" or "wali" after his death. The
argument of the Shee'ah scholars seem to be nonsense, especially when we read
the authenticated HADEETH indicating the
prophet's
@eae
Be
(bm
Him)
"suggestions" for Abu Bakr, Omar and Othman as his respective successors
(successively). (Bukhari and Muslim, chapters on the virnres of^these three).
.
The HADEETH scientists consider this statement claimed by Shee'ah scholars
as a lie. Even by glancing at its meaning, it does not indicate any special
advantage to Ali. The Propht
peaeBeupmrmr had prayed for many believers all
sorts ofprayers on various occasions.
o
Just by
glancing at this statement, a Muslim is quick to recognize that the
statement is a blatant lie which was forged without even giving it any thought.
What is this
"right" (Haqq) which follows the decisions that Ali makes,
opinions that he gives, and the whims that come to his mind? If the lie were to
say:
'direct
Ali to follow the right (Haqq) wherever right is' then it would seem
to be logical.
Nevertheless, Tabatabai, arguing the necessity of the hereditary system of
C'laph'ah, said:
'the
enemies of Islam who did everything
possible to destroy it
thought that since the protector of lslamwastheProphet(peaeBeltomnimlafterhis
death, Islam would be left without a guide and leader and would thus definitely
perish. But in Ghadeer Khu'm, their wishes were brought to naught and the
Prophet (peae Be rJp<n Him) presented Ali as a guide and leader of Islam to the people.
After Ali. this burdensome and necessary duty of
guide and leader was left upon
the shoulder of his family'.I Tabatabai, the recent prominent Shee'ah scholar
contradicts himself in the same book. In the first pages, he describes the Imam
including Ali as helpless and being oppressed by the muslim Ca'lee'phahs and in
this argument says that ALLAH has chosen them to protect Islam as well as guide
and lead the Muslim Ummah. If they could not protect themselves, how could they
ever protect Islam and lead the Mushm Ummah? Or is this an indirect accusation
that ALLAH did not make the right choice
(may ALLAH forgive me). Indeed, the
Shee'ah scholars, to argue their bias, did not mind accusing the Prophet
(peaatseUptn
ni-r snd the great soldier of Islam as being unfair and of being disloyal. Even their
Imams were accused of being cowards to the degree that they considered pretense
and lying (TUQ'YAH) as nine-tenths of the religion.
A Shee'ah scholar claimed that Ali said :
'The
Ca'lee'phahs before me did
things which consciously went against the dictates of the holy Prophet (pcae Be ttp@ Him)
of ALLAH. They broke their covenant with him and changed his SU'N'AH'. Now
if I force the people to give up those things and restore the affairs as they had been
in the days of the Prophet (peaaBettomHim), my army will be scattered away from me,
leaving me alone and helpless.... In short, if I try to make the people followthe
commands of ALLAH and His Holy Propht lpeaeBe
L[mHi-y, they wrll leave me and
tTabatabai
p. 179
28
Upm Him) did not say that Ali was to be "mawla" or "wali" after his death. The
argument of the Shee' ah scholars seem to be nonsense, especially when we read
the authenticated HADEETH indicating the prophet's (peace Be Upon Him)
"suggestions" for Abu Bakr, Omar and Othman as his respective successors
(successively). (Bukhari and Muslim, chapters on the virtues of-these three).
The HADEETH scientists consider this statement claimed by Shee'ah scholars
as a lie. Even by glancing at its meaning, it does not indicate any special
advantage to Ali. The Prophet (Peace Be Upon Him) had prayed for many believers all
sorts of prayers on various occasions.
Just by glancing at this statement, a Muslim is quick to recognize that the
statement is a blatant lie which was forged without even giving it any thought.
What is this "right" (Haqq) which follows the decisions that Ali makes,
opinions that he gives, and the whims that come to his mind? If the lie were to
say: 'direct Ali to follow the right (Haqq) wherever right is' then it would seem
to be logical.
Nevertheless, Tabatabai, arguing the necessity of the hereditary system of
C'laph'ah, said: 'the enemies of Islam who did everything possible to destroy it
thought that since the protector of Islam was the Prophet (Peace Be Upon Him), after his
death, Islam would be left without a guide and leader and would thus definitely
perish. But in Ghadeer Khu'm, their wishes were brought to naught and the
Prophet (Peace Be Upon Him) presented Ali as a guide and leader of Islam to the people.
After Ali, this burdensome and necessary duty of guide and leader was left upon
the shoulder of his family'. 1 Tabatabai, the recent prominent Shee'ah scholar
contradicts himself in the same book. In the first pages, he describes the Imam
including Ali as helpless and being oppressed by the muslim Ca'lee'phahs and in
this argument says that ALLAH has chosen them to protect Islam as well as guide
and lead the Muslim Ummah. If they could not protect themselves, how could they
ever protect Islam and lead the Muslim Ummah? Or is this an mdirect accusation
that ALLAH did not make the right choice (may ALLAH forgive me). Indeed, the
Shee' ah scholars, to argue their bias, did not mind accusing the Prophet (Peace Be Upon
Him) and the great soldier of Islam as being unfair and of being disloyal. Even their
Imams were accused of being cowards to the degree that they considered pretense
and lying (TUQ'YAH) as nine-tenths of the religion.
A Shee'ah scholar claimed that Ali said: 'The Ca'lee'phahs before me did
things which consciously went against the dictates of the holy Prophet (Peace Be Up,m Him)
of ALLAH. They broke their covenant with him and changed his SU'N'AH'. Now
if I force the people to give up those things and restore the affairs as they had been
in the days of the Prophet (Peace Be Upon Him), my army will be scattered away from me,
leaving me alone and helpless.... In short, if! try to make the people follow the
commands of ALLAH and His Holy Prophet (Peace Be Upon Him), they will leave me and
I Tabatabai p. 179.
28
www.jmmpak.org
wander away'.I Ali, a gleat
wanior of Islam and an excellent muslim is described
here as if he believed that worldly power
was beffer than to teach true Islam. He is
afraid of becoming alone! Blind bias can cause more than that. lnstead of praising
the beloved, the extreme bias leads to casting cardinal accusations unwittingly. As
Ibn Taymiyah indeed puts it:
'The
worst calamity to hit the Shee'ah lmams was to
have such scholars as their supporters'.
'Al-askari
pp.37-41
29
wander away'. 1 Ali, a great warrior of Islam and an excellent muslim is described
here as if he believed that worldly power was better than to teach true Islam. He is
afraid of becoming alone! Blind bias can cause more than that. Instead of praising
the beloved, the extreme bias leads to casting cardinal accusations unwittingly. As
Ibn Taymiyah indeed puts it: 'The worst calamity to hit the Shee'ah Imams was to
have such scholars as their supporters'.
1 Al-askari pp. 37-41.
29
www.jmmpak.org
Co*"LUSIoN
Finally and in brief, because of the lack of reasonable evidences in the Holy
Qur'an
and the SU'N'AH' of the Prophet
(ps@BerDmnim) that support the claims of
the Shee'ah scholars, they usually resort to the following techniques to rationalize
their biased versions of Islam as follows:
l.Claiming that the Holy
Qur'an
is not complete and is comrpted. This allegation,
although denied or excluded by the Shee'ah scholars in their public propagation
of Shee'ahism, still eists in their most trustworthy sources.
Z.lnventrng many
"FIADEETHs" or distorting the context or content of the
prophet's HADEETH. This is either used as a complimentary
means to falsifu
the Holy
Qur'an
verses or to independently argue bias.
3.lnventing or adulterating the context or content of the historical events and
stories to use them in comrpting the meanings of the Holy
Qur'an
or the
SU'N'AH' of the Prophet @eaeBerfmlrim).
4. Filtering these comrption into the non-Shee'ah scholars' works in order to use
them later in supporting their claims. These xe cited even if they were refuted or
just
recorded indiscriminately to include all informations available for
purposes
of the total record.
Brothers and sisters, the cornerstone of the Shee'ah faith claims that
ALLAH assigned Ali as the successor of the Prophetrr**Betb{auin).
If we check this
claim against the historical facts which confirms that Ali did not sacrifice himself,
as it was expected of a person of his quality to carry out the commandment of
ALLAH. the result will definitely be one of these three
possibilities:l
l.Ali, the
pious companion, willingly disobeyed ALLAH and betrayed the
prophetlr""o B npdrrin) by claiming that his
judgment
and wisdom were better than
ALLAH'S,
(may ALLAH forbid).
z.Lli, the great warrior of Islam, unwillingly disobeyed the commandment of
ALLAH, because he was a coward and his fear of people was greater than his
fear of ALLAH, the All-Miehty
(m"y ALLAH forbid).
3.The cornerstone
of the Shee'ah faith is false and baseless as well as its
dimensions and their evidences.
Our dear brothers, sisters andfriends,
we haveiust
presented to
you thefacts to
pfove that the Shee'ah are dilfetentfrom
Muslims.
t
See Amerebrahim
Pp.
7
-22
30
CONCLUSION
Finally and in brief, because of the lack of reasonable evidences in the Holy
Qur'an and the SU'N'AH' of the Prophet (peace BeUpmHim) that support the claims of
the Shee' ah scholars, they usually resort to the following techniques to rationalize
their biased versions of Islam as follows:
1. Claiming that the Holy Qur'an is not complete and is corrupted. This allegation,
although denied or excluded by the Shee'ah scholars in their public propagation
of Shee' ahism, still exists in their most trustworthy sources.
2. Inventing many "HADEETHs" or distorting the context or content of the
prophet's HADEETH. This is either used as a complimentary means to falsify
the Holy Qur'an verses or to independently argue bias.
3. Inventing or adulterating the context or content of the historical events and
stories to use them in corrupting the meanings of the Holy Qur'an or the
SU'N'AH' ofthe Prophet (peace BeUpoo Him).
4. Filtering these corruption into the non-Shee'ah scholars' works in order to use
them later in supporting their claims. These are cited even if they were refuted or
just recorded indiscriminately to include all informations available for purposes
of the total record.
Brothers and sisters, the cornerstone of the Shee'ah faith claims that
ALLAH assigned Ali as the successor ofthe Prophet(PeaceBeUpmHim). If we check this
claim against the historical facts which confirms that Ali did not sacrifice himself,
as it was expected of a person of his quality to carry out the commandment of
ALLAH, the result will definitely be one of these three possibilities: 1
1. Ali, the pious companion, willingly disobeyed ALLAH and betrayed the
prophet(Peace Be Upoo Him) by claiming that his judgment and wisdom were better than
ALLAH'S, (may ALLAH forbid).
2. Ali, the great warrior of Islam, unwillingly disobeyed the commandment of
ALLAH, because he was a coward and his fear of people was greater than his
fear of ALLAH, the All-Mighty (may ALLAH forbid).
3. The cornerstone of the Shee'ah faith is false and baseless as well as its
dimensions and their evidences.
Our dear brothers, sisters andfriends, we havejust presented to
you thefacts to prove that the Shee'ah are differentfrom Muslims.
1 See Amerebrahim pp. 7-22.
30
www.jmmpak.org
fL."RENCES
1. The Interpaetion of the meaning of The Noble
Qur'an.
2.Abud ALLAH. Al-Hussayni, Al-Juzoorut Tareekhiyat in Naseeriyah Al-
Alawiayh, Cairo; Dural I'tisam 1980.
3.Abu Muawiyah, bin Mohammed, Hokm Sab as Shabah,
4.Cairo; Dural Ansar, 1978.
5.Afghanee, Ahmed, (A B Philips, translation) Brooklyn. NY : Tawheed
Publ i cat i ons. l 987
6.Amirebrahimi, Farhadm, Up from Shee'ahism, Brentwood. MD Amana.
7.Asifi, Mehdi A., Al-salt, Englewood; Islamic Seminary Publications, 1980.
Asqalani Ahmad H. Fathul Bari: Sharh Sahee Al-Bukhari. Beirut; Darul
Ma'arif.
8.Al-Askari, Murtaza A.. A Probe into the History of HADEETH, Karachi:
Islamic Seminary Pakistan, 1980
9.Azami. Mohammed M., Studies in HADEETH Methology and literature,
lndianapolis; American Trust Publication.
1OAl-Bani,
Mohammed N., Sharh Al Aqeedah at Tahawiyah, Al-Maktabah Al-
Islamiyah.
11.Al-Bukhari, Sahih Al-Bukhari, (translated by M.M. Khan). Ankara: Hilal
Yayinlari (2"d Edition) 1978"
l2.Center for the propagation of the Pilgrimage and other Shrines. The
Constrtution of the Islamic Republic of Iran. Tehran
I 3.Al-Fawzan, Ahmad, Adhwa-a ala Al-Aqeedah an-Durziy ah, 1 7 7 9 .
l4.Ghareeb, Abdu ALLAH M. Wa
ja-a
Dourul Majoos, Cairo; Darul-Jeel
Li t t i ba' ah 1981.
l5 Hassan. Ali. at Tareeknul Islami al-Am. Kuwait: maktabatul Falah 1977 .
l6.lbn Arabi, Al-Gadi A., Al-Awasin minal
Qawasin
(comments by Al-
Khateeb). Darul Ma'arif.
17.Ibn Taymiyah, Ahmad, Minhaj Al-Su'n'ah An Nabawryah fi Naqdh
Kalamish Shee'ah wal
Qadariyah,
Riyadh: Maktabatur Riaydh Al-Hadeeth.
(four volumes).
l8.Al-Jazari, Ibn Atheerm, Jami'ul Ussol fi Naqd Aqa-edi Shee'ah. Cairo:
Maktabatul Keelani 1 982.
19.Al-Jehad (newspaper), no. 56. September ll,1982.
20.A1-Khateeb, Muhidud Deen, Al-Khutoot al-areedhah, S. Burnaby, B.C.
Canada: Majles of Haq Publications Society.
2l.Khomeini, [mam, Al-hukoomah al-lslamiyah, Iran. The Islamic Movement.
22.Al-Khomeni, Hamid Algar, translation and compilation) Islam and
Revolution: Writings and declarions of Imam Khomeini, Berberly. Mizan
Pr ess 1981.
3l
~ F E R E N C E S
1. The Interpaetion of the meaning of The Noble Qur'an.
2. Abud ALLAH. AI-Hussayni, AI-Juzoorut Tareekhiyat in Naseeriyah Al-
Alawiayh, Cairo; Dural I'tisam 1980.
3.Abu Muawiyah, bin Mohammed, Hokm Sab as Shabah,
4. Cairo; Dural Ansar, 1978.
5. Afghanee, Ahmed, (A. B. Philips, translation) Brooklyn. NY : Tawheed
Publications. 1987.
6. Amirebrahimi, Farhadm, Up from Shee'ahism, Brentwood. MD Amana.
7. Asifi, Mehdi A., AI-salt, Englewood; Islamic Seminary Publications, 1980.
Asqalani Ahmad H. Fathul Bari: Sharh Sahee AI-Bukhari. Beirut; Darul
Ma'arif.
8. AI-Askari, Murtaza A., A Probe into the History ofHADEETH, Karachi:
Islamic Seminary Pakistan, 1980
9. Azami, Mohammed M., Studies in HADEETH Methology and literature,
Indianapolis; American Trust Publication.
10.AI-Bani, Mohammed N., Sharh Al Aqeedah at Tahawiyah, AI-Maktabah AI-
Islamiyah.
II.AI-Bukhari, Sahih AI-Bukhari, (translated by M.M. Khan). Ankara: Hilal
Yayinlari (2
nd
Edition) 1978.
12.Center for the propagation of the Pilgrimage and other Shrines. The
Constitution of the Islamic Republic ofIran, Tehran
13.AI-Fawzan, Ahmad, Adhwa-a ala AI-Aqeedah an-Durziyah, 1779.
14.Ghareeb, Abdu ALLAH M. Wa ja-a Dourul Majoos, Cairo; Darul-Jeel
Littiba'ah 1981.
15 Hassan, Ali, at Tareeknul Islami ai-Am, Kuwait; maktabatul Falah 1977.
16.Ibn Arabi, AI-Gadi A, AL-Awasin minal Qawasin (comments by AI-
Khateeb). Darul Ma'arif.
17.Ibn Taymiyah, Ahmad, Minhaj AI-Su'n'ah An Nabawiyah fi Naqdh
Kalamish Shee'ah wal Qadariyah, Riyadh: Maktabatur Riaydh AI-Hadeeth.
(four volumes).
18.AI-Jazari, Ibn Atheerm, Jami'ul Ussol fi Naqd Aqa-edi Shee'ah. Cairo:
Maktabatul Keelani 1982.
19.AI-Jehad (newspaper), no. 56. September 11,1982.
20.AI-Khateeb, Muhidud Deen, AI-Khutoot al-areedhah, S. Burnaby, B.C.
Canada: Majles of Haq Publications Society.
21. Khomeini, Imam, Al-hukoomah al-Islamiyah, Iran: The Islamic Movement.
22.Al-Khomeni, Hamid Algar, translation and compilation) Islam and
Revolution: Writings and declarions of Imam Khomeini, Berberly: Mizan
Press 1981.
31
www.jmmpak.org
23.A1-Koleini, Mohammad Y., Al-Usool minal Kafi, Tehran: Darl Kotob Al-
Islamiyah
(3'd Ed.).
24.A1-Mahmoud, Abdul ALLAH
'2.,2.,
Butlanu Nikahiul Mu'ah, Doha,
Qatar.
25.Maktab E,
Quran-India,
(translator), The treaty of Imam Hasan, tehran:
Islamic
great Llbrary 197 7 .
26.A1-Wlosawi, Abdul Hosayn S. Masa El-Fighryah, Beirut: Darul Andalus,
27.Muslim, Saheeh Muslim
(translated by Abdul Hamid sidiqi), Lahore : Sh.
Muhammad Ashraf 1978.
2 8. Al-Moosawi, As-sayyid Abdul-Husayn Sharaf-ud-deen, Al-Mur aaja' aat.
29.Najafi. I. H. Ghader E Khu'm, Tehran: A group of Muslim Brothers.
30.An Nawawi, Yahya S. (translated by E. Ibrahim et. al) An Nawawi Forty
Hadeeth, Beirut: the Holy
Qur'an
Publishing House 1976.
3l.Qaem, Abdur Rahman et. Al., Majmoo; Fatawi ibn taymiyah, tabat:
Maktabatul Ma'aref,
( 37 Volumes).
32.A1-Qattan, Manna, Mabaheth Fi Uloomil
Qur'an,
Beirut: Muasassatur
Resal ah 1981.
33.Sabeq, Sayyed, Fig-H Assunah, Beirut: Darul Fiqr 1977
(3 Volumes)'
34.A1-Sadr,
Baqer, the Awaited Saviour, Karachi: Islamic Seminary Pakistan
1979.
35.------Ad
Dostoorul Islami li Jamhooriyat
Iran al-Islamiyah, Tehran : Al-
Shaheed, lnc.1979.
36.-----Al-Shaheed
(Magazine): The Voice of the Islamic revolution, no75
january
1981.
37.Shariati, Ali, Martydom Arise and bear witness, (translated by Ali Gassemy)
Tehran: The Ministry of Islamic Guidance.
38.Shariati, AIi, Fatima is Fatima, (translated by Laleh Ash-Sh bakhtiar, Tehran :
the Shariati Foundation.
39.Ash-She erazee, M. Al-Husainee, Al-Muslim, An-Najaf Al-Ashraf: Matbaat
Al-Ghurree Al-Hadeeth bl379 A.H.
4}.Tabatabai, sayyid Husayn N., shee'ah Islam, Houston: Free Islamic
Literatures, Inc. 1979.
4l.Zaheer, Ihsan Ilahi, Al-Shee'ah wa Al- Su'n'ah, Lahor: Idarat Turjuman Al-
Su' n' ah,
(1l f r ed. ) 1979.
42.A1-Askari, Abdul Husayn M. Al-Alwiyoon aw an-Naseeriyoon,
1980.
32
23.Al-Koleini, Mohammad Y., Al-Usool minal Kafi, Tehran: Darl Kotob Al-
Islamiyah (3rd Ed.).
24.Al-Mahmoud, Abdul ALLAH,z., Z., Butlanu Nikahiul Mu'ah, Doha, Qatar.
25.Maktab E, Quran-India, (translator), The treaty of Imam Hasan, tehran:
Islamic great Library 1977.
26.Al-\Mosawi, Abdul Hosayn S. Masa EI-Fighiyah, Beirut: Darul Andalus,
27. Muslim, Saheeh Muslim (translated by Abdul Hamid sidiqi), Lahore: Sh.
Muhammad Ashraf 1978.
28.Al-Moosawi, As-sayyid Abdul-Husayn Sharaf-ud-deen, AI-Muraaja'aat.
29.Najafi. 1. H. Ghader E Khu'm, Tehran: A group of Muslim Brothers.
30.An Nawawi, Yahya S. (translated by E. Ibrahim et. al) An Nawawi Forty
Hadeeth, Beirut: the Holy Qur'an Publishing House 1976.
31.Qaem, Abdur Rahman et. AI., Majmoo; Fatawi ibn taymiyah, rabat:
Maktabatul Ma'aref, (37 Volumes).
32.Al-Qattan, Manna, Mabaheth Fi Uloomil Qur'an, Beirut: Muasassatur
Resalah 1981.
33. Sabeq, Sayyed, Fig-H Assunah, Beirut: Darnl Fiqr 1977 (3 Volumes).
34.Al-Sadr, Baqer, the Awaited Saviour, Karachi: Islamic Seminary Pakistan
1979.
35.------Ad Dostoorul Islami li Jamhooriyat Iran al-Islamiyah, Tehran : Al-
Shaheed,Inc.1979.
36.-----Al-Shaheed (Magazine): The Voice of the Islamic revolution, no 75
january 1981.
37. Shariati, Ali, Martydom Arise and bear witness, (translated by Ali Gassemy)
Tehran: The Ministry of Islamic Guidance.
38.Shariati, Ali, Fatima is Fatima, (translated by Laleh Ash-Sh bakhtiar, Tehran:
the Shariati Foundation.
39.Ash-Sheerazee, M. AI-Husainee, AI-Muslim, An-Najaf AI-Ashraf: Matbaat
Al-Ghurree AI-Hadeeth b1379 AH.
40. Tabatabai, Sayyid Husayn N., Shee'ah Islam, Houston: Free Islamic
Literatures, Inc. 1979.
41.Zaheer, Ihsan Ilahi, Al-Shee'ah wa AI- Su'n'ah, Lahor: Idarat Turjuman Al-
Su'n'ah, (11
th
ed.) 1979.
42.Al-Askari, Abdul Husayn M. AI-Alwiyoon awan-Naseeriyoon, 1980.
32
www.jmmpak.org

Shia and Muslims Differences

Uploaded by

Document Information

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

Shia and Muslims Differences

Uploaded by

Copyright:

Available Formats

THE DIFFERENCE

BETWEEN THE SHEE'AH AND

You might also like