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THE DIFFERENCE BETWEEN THE SHEE'AH AND THE MUSLIMS BY SAEED ISMAEEL 1995-1416

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THE DIFFERENCEBETWEEN THE SHEE'AH AND

THE MUSLIMS

BYSAEED ISMAEEL

1995-1416

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fu rht rJAfrrE of AILah, rhe nosr Ben{icetr, rhe firosr nencifuliN ThE NAME ofAllAh, ThE MOST BENEficENT, ThE MOST MERCiflJ1

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TABLE OF CONTENTS

IntroductionBackground of Shee'ah IdeologiesThe Holy Qur'anThe Sunna or HadeethIjma' (Consensus or Semi-Consensus)Articles of Faith and Pillars of IslamThe Shee'ah Concept of ImamateThe Family of the Prophet 6ro""neuponHim)The Companions of the Prophet @eaceBeUponHim)Toq'yah (Shielding)Mut'ah - Temporary MarriageGhadeer KhumConclusionReferences

12368

1lt3I6182r24263031

TABLE OF CONTENTS

Introduction 1Background of Shee'ah Ideologies 2The Holy Qur'an 3The Sunna or Hadeeth 6Ijma' (Consensus or Semi-Consensus) 8Articles of Faith and Pillars of Islam 11The Shee'ah Concept of Imamate 13The Family of the Prophet (peaceBeUponHim) 16The Companions of the Prophet (peace Be Upon Him) 18Toq'yah (Shielding) 21Mut'ah - Temporary Marriage 24Ghadeer Khum 26Conclusion 30References 31

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I*t*oDUCrroNThanks 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.iALLAH guides shall never be misled; and I bear witness that there is no God butALLAH alone and He has no partner; and I bear witness that Mohammed is Hisservant and messenger. Peace be upon him, his family, his companions and theirfollowers until the day of resurrection.

ALLAH commands us in the Holy Qur'an'. "Let there arise out ofyou agroup 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 isthey 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 religiousissues that the Shee'ah scholars have disagreed upon with the majority of Muslimscholars. It is to acquaint especially those who have a vague picture of what theShee'ah school of thought is in comparison to the malority's version of Islam. lnshort, it is to answer the ever-rising questions. Is the disagreement vital? And if it isvital, as a Muslim Shee'ah or following the Muslim scholars, what should I do tofind the right Islam and the nght path to Paradise? May ALLAH bestow on us Hismercy 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, whomsoeverALLAH guides shall never be misled; and I bear witness that there is no God butALLAH alone and He has no partner; and I bear witness that Mohammed is Hisservant and messenger. Peace be upon him, his family, his companions and theirfollowers until the day of resurrection.

ALLAH commands us in the Holy Qur'an: "Let there arise out ofyou agroup 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 Al­Munkar (polytheism and disbelief and all that Islam has forbidden). And it isthey 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 religiousissues that the Shee'ah scholars have disagreed upon with the majority of Muslimscholars. It is to acquaint especially those who have a vague picture of what theShee'ah school of thought is in comparison to the majority's version ofIslam. Inshort, it is to answer the ever-rising questions. Is the disagreement vital? And if it isvital, as a Muslim Shee'ah or following the Muslim scholars, what should I do tofind the right Islam and the right path to Paradise? May ALLAH bestow on us Hismercy and not deprive us of His guidance. Ameen.

I The Holy Qur'an: Chapter 3 verse 104.

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Boa*cRouND oF 'HEE'AH TDEoLocIESWhen Islam came as a guidance for mankind, the early generation of

devoted Muslims sincerely worked hard to propagate and defend it, allowing Islamto spread steadfastly. However, this created a wave of anger and hatred towardsIslam from some of the narrow minded religious figures, especially of JudarsmThey plotted to assassinate the prophet (peae Be upo Him) and to create discord orfighting among Muslims (Fitnah). However, the Iman or faith of the companionswas so strong that they were not affected by such conspiracies. After the death ofmany companions, the Jewish conspiracy among others, represented by Abdullahbin 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 wholeMuslim nation) there were still many companions. By the end of the thirdCa'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 hadmultiplied tremendously. At this time, the tribalist, racist and Jewish movementsfound an opportunity to come to the surface. Among these movements was that ofAbdullah Bin Sabaa, as had been mentioned above. He is a Yemen Jew whoclaimed 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 bethe future leaders of the whole Muslim Ummah forever. This was. of course.contrary to the current practice since after the Prophet (peaerlerJprnHiml Abu Bakr hadbeen 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 thefirst Ca'lee'phah'.2

This allegation however, finally found a place of acceptance in the capital ofthe previously lranian Empire, Al-Madayen, more easily than in the other regionsof 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 isconfined 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 politicalploy to create discord among Muslims by agitating the tribal and racial differencesand 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 ofdevoted Muslims sincerely worked hard to propagate and defend it, allowing Islamto spread steadfastly. However, this created a wave of anger and hatred towardsIslam 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 orfighting among Muslims (Fitnah). However, the Iman or faith of the companionswas so strong that they were not affected by such conspiracies. After the death ofmany companions, the Jewish conspiracy among others, represented by Abdullahbin 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 wholeMuslim nation) there were still many companions. By the end of the thirdCa'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 hadmultiplied tremendously. At this time, the tribalist, racist and Jewish movementsfound an opportunity to come to the surface. Among these movements was that ofAbdullah Bin Sabaa, as had been mentioned above. He is a Yemen Jew whoclaimed 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 bethe 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 hadbeen 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 thefirst Ca'lee'phah d

This allegation however, finally found a place of acceptance in the capital ofthe previously Iranian Empire, AI-Madayen, more easily than in the other regionsof 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 isconfined 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 politicalploy to create discord among Muslims by agitating the tribal and racial differencesand 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

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The end result of the political claim, however, was a religious difference anddeviation 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 descendantsof Hussain. Shee'ah are divided into groups'. theZaidis. whohavedeviatedtheleast; the Ja'fari Eth'nai Ashri, the Ismailis, and the AlawiNusairi. Druzes derivetheir roots from Ismailism and Fatimid Shee'ah.3

The following pages are devoted to the discussion of the Ja'fari Eth'naiAshri (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 anddeviation from the Islam maintained by the great majority of Muslim scholars.

Shee'ahl derive their name from Shee'ee2 which means in Arabic supporter,

here to mean the supporters of Ali, his sons, Hassan and Hussain, and descendantsof Hussain. Shee'ah are divided into groups: the Zaidis, who have deviated theleast; the Ja'fari Eth'nai Ashri, the Ismailis, and the Alawi Nusairi. Druzes derivetheir roots from Ismailism and Fatimid Shee'ah?

The following pages are devoted to the discussion of the Ja'fari Eth'naiAshri (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

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oLY QIIR'ANThe 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'ahworld, 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'ahtradition 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 recitingthem? The lmam said'No, read the way you have learned. Someone will come toteach 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 dtringthe 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 HolyQur'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'ahworld, says: 'Any human being who claims to have collected the Qur'an in itscomplete 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 HolyQur'an till they are taught their version. This permission is based on a Shee'ahtradition which says: I said to Imam Ali Musa (the 8th Imam), we hear from youQur'anic verses which we have not learned. Are we committing sins by not recitingthem? The Imam said 'No, read the way you have learned. Someone will come toteach you' (referring to the 12th Imam who will reappear and bring with him thecomplete 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 duringthe C'laph'ah (leadership) of Abu Bakr, a compilation which was written down ina single volume.4

During the C'laph'ah of Othman, the language of the Holy Qur'an wasstandardized 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 downthe 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.

9 Holy Qur'an: Chapter 41 verse 42.

4

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ALLAH had promised to preserve it as a guidance for Muslims everywhereand forever. This is in contrast to the previous divine books wtrerein although theiroriginal forms are preserved with ALLAH, the ones in the hands of the followersof these messages are distorted.

The Muslim scholars udro consider the belief that the Holy Qur'an isadulterated is a plain rejection of the Islamic faith.r

Brothers and sisters, you can find out for yourself that the number of versesin 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 theMuslim Scholars? Perhaps some Shee'ah deny their belief that the eisting HolyQur'an is not complete. But this denial could be shielding (Tuq'yah or to lie toprotect the Shee'ah belief).

| 7ahet,p. l4l-7.

ALLAH had promised to preserve it as a guidance for Muslims everywhereand forever. This is in contrast to the previous divine books wherein although theiroriginal forms are preserved with ALLAH, the ones in the hands of the followersof these messages are distorted.

The Muslim scholars who consider the belief that the Holy Qur'an isadulterated is a plain rejection of the Islamic faith. 1

Brothers and sisters, you can find out for yourself that the number of versesin 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 theMuslim Scholars? Perhaps some Shee'ah deny their belief that the existing HolyQur'an is not complete. But this denial could be shielding (Tuq'yah or to lie toprotect the Shee'ah belief).

I Zaheer, p. 141-7.

5

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Sar'*'o" oR HADEETHThe 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 validatingHADEETH is actually whether it supports, or at least, does not negate the Shee'ahschool 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 frequentlymentioned. Instead of the "prophet said", you finc\" the Imam said". Many of theseHADEETHs contradict the Holy Qur'an. The prominent criterion in validatingHADEETH is actually whether it supports, or at least, does not negate the Shee'ahschool of thought. The most trustworthy of the prophet's (Peace Be Upon Him) traditions arethe 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 fiveyears 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 ofthought, 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 theProphet (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. ThereforeHADEETH with broken linkages between transmitters are rejected because therelis 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 theteachings of the Holy Qur'an, there is another version of the same HADEETH witha 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 Muslimsare 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

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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 bepracticed by a true Muslim in his daily life. The companions were actually livingcompilations of HADEETH because they were representing the prophetic mannersthemselves. Therefore, there seemed to be no urgent need for serious effortstowards a written compilation. Furthermore, some great Companions were of theopinion that the teaching of Islam should be focused first in the Holy Qur'an sothat it would be well-established. This was to avoid what had happened to previousHoly 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? AsGod says in the Holy Qur'an'. "Muhammad. lreoceBeuponni4 is not thefother of anyman among you, hut he is the Messenger of ALLAH and the last (end) of theprophets..."2. Only the Prophets and the messengers of ALLAH can receive

revelation which is binding unto whom the messenger is sent. When the Shee'ahscholars equate the sayings of the Imams to the sayings of the Prophet, they areclaiming that the Imam also received revelation. If these scholars claim that theImams were only inspired, then the inspiration is a different story. It is not bindingto be followed or to be enforced on others nor should it be shared by other humanbeings.

t |'zarnip.2s.'Holy qur'an: Chapter 33 verse 40.

prophet (peace Be Upoo Him), the serious compilation of the HADEETH took place afteralmost 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 bepracticed by a true Muslim in his daily life. The companions were actually livingcompilations ofHADEETH because they were representing the prophetic mannersthemselves. Therefore, there seemed to be no urgent need for serious effortstowards a written compilation. Furthermore, some great Companions were of theopinion that the teaching of Islam should be focused first in the Holy Qur'an sothat it would be well-established. This was to avoid what had happened to previousHoly 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? AsGod says in the Holy Qur'an: "Muhammad (Peace Be Upon Him) is not thefather ofanyman among you, but he is the Messenger ofALLAH and the last (end) oftheprophets... ,,2. Only the Prophets and the messengers of ALLAH can receive

revelation which is binding unto whom the messenger is sent. When the Shee'ahscholars equate the sayings of the Imams to the sayings of the Prophet, they areclaiming that the Imam also received revelation. If these scholars claim that theImams were only inspired, then the inspiration is a different story. It is not bindingto be followed or to be enforced on others nor should it be shared by other humanbeings.

1 Azami p.25.

2 Holy Qur'an: Chapter 33 verse 40.

7

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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 wereacclaimed 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) companionshadplottedagainst the Prophet's commands and only less than ten of them remainedtruthful, thereby taking knowledge from these against the majority.

2. Consider the millions of Muslim scholars throughout the Islamic history and theglobe as non-believers because they don't believe in the I'ma'mah as an articleof faith, one which is based on claims rejected by the majority.

3. Question the authenticity of the Holy Qur'an and the HADEETHs authenticatedby the majority including the interpretations which gained the acknowledgmentof the same.

Muslim scholars consider Ijma' as the third major source of Islamicteachings. When nothing is directly mentioned in the Holy Qur'an or the SU'N'AHabout 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. Thisis 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), andbe 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 ofreligious sects), you (O Muhammad TpeaceBenponni^) have no concern in them inthe leasl Their affair is only with ALLAH, lVho then will tell them what theyused to do'6. The Proph€t 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 avoidthe 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: Chapter 3 verse 103.

u Holy qur'an : Chapter 6 verse 159.

IJMA' (CONSENSUS OR SEMI-CONSENSUS)

Shee'ah scholars have a double standard position concerning Ijma'. On theone 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 plottedagainst the Prophet's commands and only less than ten of them remainedtruthful, thereby taking knowledge from these against the majority.

2. Consider the millions of Muslim scholars throughout the Islamic history and theglobe as non-believers because they don't believe in the I'ma'mah as an articleoffaith, one which is based on claims rejected by the majority.

3. Question the authenticity of the Holy Qur'an and the HADEETHs authenticatedby the majority including the interpretations which gained the acknowledgmentof the same.

Muslim scholars consider Ijma' as the third major source of Islamicteachings. When nothing is directly mentioned in the Holy Qur'an or the SU'N'AHabout 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. Thisis 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), andbe 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 ofreligious sects), you (0 Muhammad (peace Be Upon Him)) have no concern in them inthe least Their affair is only with ALLAH, Who then will tell them what theyused 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 avoidthe 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.

6 Holy Qur'an: Chapter 6 verse 159.

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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 anotherHADEETH, 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 restshall 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 crucialelements of any valid measurement and a tool of an objective argument? Don't youthink it is suspicious if a person employs an argument when it supports his biasesand rejects the same once it refutes them? Think about it. Let us assume that youas Muslims want to know which path leads to paradise. A group of people youdon't know anything about claimed that they know which path leads to it.However, one among this group gave you a direction which contradicts thedirections of the rest of the group, numbering no less than eleven people. Bothdescriptions seemed to be equally reasonable, which direction should you nowfollow? What if you came to know that if you do not know this person's directionor if you disagree with him he will hate you, but the others won't? For ALLAHsays in the Holy Qur'an: " there is no compulsion in religion. Verily, the RightPath has become distinct from the wrong path. l(hoever dkbelieves in Taghut(anything worshipped other than the Real God 'ALLAH") and believes inALLAH, 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 threecategories 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 itas wrong.

2.The majority had not approved of it as the right one buthadnotdefinitelyrejected 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 Bale€q 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 anotherHADEETH, 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 restshall 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 sameHADEETH he responded: 'They are the Jama'ah,.3

Brothers and sisters, don't you think that consistency is one of the crucialelements of any valid measurement and a tool of an objective argument? Don't youthink it is suspicious if a person employs an argument when it supports his biasesand rejects the same once it refutes them? Think about it. Let us assume that youas Muslims want to know which path leads to paradise. A group of people youdon't know anything about claimed that they know which path leads to it.However, one among this group gave you a direction which contradicts thedirections of the rest of the group, numbering no less than eleven people. Bothdescriptions seemed to be equally reasonable, which direction should you nowfollow? What if you came to know that if you do not know this person's directionor if you disagree with him he will hate you, but the others won't? For ALLAHsays in the Holy Qur'an:" there is no compulsion in religion. Verily, the RightPath has become distinct from the wrong path. Whoever disbelieves in Taghut(anything worshipped other than the Real God "ALLAH'~ and believes inALLAH, then he has grasped the most trustworthy handhold that will neverbreak and ALLAH is all-Hearer, all Knower" 4.

Brothers and Sisters, just think about it as a basic rule. There are threecategories 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 itas wrong.

2. The majority had not approved of it as the right one but had not definitelyrejected 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.

4 Holy Qur'an: Chapter 2 verse 256.

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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 seporuteyou 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 differencebetween 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 deviatingfrom His straight path. He says in the Holy Qur'an: "And verily, this is myStraight Path, so follow it, and follow not (other) paths,for they will separateyou away from His path. This He has ordainedfor you thatyou may become Al-Muttaqun (the pious)". 1

1 Holy Qur'an: Chapter 6 verse 153.

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TICLES OF EAITH AND PILLARS OF'ISLAMThe 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 divinedestiny(Al-Qader).

Muslim scholars affirm that there is no such thing as I'ma'mah, an allegedhereditary system of leadership of the whole Muslim Ummah in Islam. There areevidences in the Holy Qur'an and the reliable SU'N'AH that even refute.and rejectthis 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 thatthere is no God but ALLAH and Mohammad is His messenger, performingprayers, paylng charity, fasting in the month of Ramadan and making thepilgrimage 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 andthe 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 theqihole Muslim Ummah.

Brothers and sisters, should we believe the majority of Muslim scholars whoare supported clearly by the Holy Qur'an verses and reliable FIADEETHs, or thefew Shee'ah scholars whose opinions are not sanctioned by the Holy Qur'an or thereliable I{ADEETHs? Make sure that our sole intention is to please ALLAH onlyand 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 inALIllH, and flis Messenger (Muhammad(p*", Be upon Him)t and the Booh (the

I Constitution Article 2 and Asifi. W.23-52Al-Kafvol. 1p.290.t Holy qur'an: Chapter 42 verse 38.o Holy qr'an: Chapter 3 verse 159.r Bukhari and Muslim - Forty Hadeeths, p. 35.

t Muslim -Forty Hadeeths, p. 30.

l l

~TICLES OF FAITH AND PILLARS OF ISLAM

The Ja'fari Shee'ah scholars say that believing in a hereditary system ofleadership 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 divinedestiny(Al-Qader).

Muslim scholars affirm that there is no such thing as I'ma'mah, an allegedhereditary system of leadership of the whole Muslim Ummah in Islam. There areevidences in the Holy Qur'an and the reliable SU'N'AH that even refute.and rejectthis 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 thatthere is no God but ALLAH and Mohammad is His messenger, performingprayers, paying charity, fasting in the month of Ramadan and making thepilgrimage 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 andthe evil thereof. 6 Ifyou 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 thewhole Muslim Ummah.

Brothers and sisters, should we believe the majority of Muslim scholars whoare supported clearly by the Holy Qur'an verses and reliable HADEETHs, or thefew Shee'ah scholars whose opinions are not sanctioned by the Holy Qur'an or thereliable HADEETHs? Make sure that our sole intention is to please ALLAH onlyand 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 inALLAH, and His Messenger (Muhammad(p~..u B~ Upon Him)), and the Book (the

1 Constitution Article 2 and Asifi.. pp.23-5

2 Al-Kafi vol. 1 p. 290.

3 Holy Qur'an: Chapter 42 verse 38.

4 Holy Qur'an: Chapter 3 verse 159.

, Bukhari and Muslim - Forty Hadeeths, p. 35.

6 Muslim -Forty Hadeeths, p. 30.

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Qur'an) which He has sent down to His Messenger, and the Scripture which Hesent dmtn to those before (him), and whosover disbelieves in ALL'AH, HisAngek, His Books, His Messengers, and the Last Day, then indeed he has

strayedfar a74tay"1.

t Holy Qur'an: chapter 4 verse 136

t2

Qur'an) which He has sent down to His Messenger, and the Scripture which Hesent down to those before (him), and whosover disbelieves in ALLAH, HisAngels, His Books, His Messengers, and the Last Day, then indeed he hasstrayedfar away"l.

1 Holy Qur'an: chapter 4 verse 136.

12

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S"""'AH .'NCEPT oF I'M.{MAHThe 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 ofinheritance confined to only twelve Imams. These are the husband of the youngestdaughter 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 aviceregency pertaining to the whole creation, by virtue of which all atoms in theuniverse 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 MuslimCa'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 offaithequal 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 ofinheritance confined to only twelve Imams. These are the husband of the youngestdaughter of the Prophet (Peace Be Upon Him), Fatima, her two sons and some of thedescendants 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 Ir~n states that:

... the official religion of Iran is the Ja'fari Eth 'nai Ashri and this article isunchangeable forever,3

First of all, this belief is bound with the belief that these Imams are infallible4

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 unnecessaryif 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 aviceregency pertaining to the whole creation, by virtue of which all atoms in theuniverse humble themselves before the holder of this authority. It is one of theessential beliefs of our Shee'ah school that no one can attain the spiritual status ofthe 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 MuslimCa'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.

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(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 bepresident.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 (noweven after eleven centuries) but disappeared when he was 5 years old. He willreappear and the current Republic of Iran will be dissolved for him to take theleadership.a

The Muslim scholars regard monarchy questionable where only the politicalpower is inherited. Therefore, they reject completely any form of monarchy inwhich even the religious and the spiritual leadership is inherited, unless there isclear evidence in the Holy Qur'an or the reliable SU'N'AH of the prophotlreaaner6,nni-r that supports this claim. Not only rs there no such evidence, but also theconcept of I'ma'mah contradicts the principle of the consultatron emphasized bythe Holy Qur'an. ALLAH, commanding the Prophet, says: ".......and consult themin 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 ofALLAH alone and no creature shares it with Him. Even the infallibility of theprophets is limited to conveytng therr messages truly and in avoiding cardinal sinsor disobedience to ALLAH. For example, ALLAH addressing the Prophet says:"The Proph€tp"o"" Be upon triml ftowned and turned away because a blind man cameto him (interrupting)".7 The Holv Qur'an assures us that even the best creature on

earth does not share with ALLAH the attributesof infallibility. Concemingtheknowledge of the unseen, ALLAH says in the Holy Qur'an: "I (Mohamntod Teeaceneupm 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 allgood, 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: Chapter 3 verse 159.

u Holy qur'an: Chapter 42 verse 38.t Holy qur'an: Chapter 80verses l-10t Holy qur'an: Chapter 7 verse I 88.

t t o

t4

(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 (noweven after eleven centuries) but disappeared when he was 5 years old. He willreappear and the current Republic of Iran will be dissolved for him to take theleadership.4

The Muslim scholars regard monarchy questionable where only the politicalpower is inherited. Therefore, they reject completely any form of monarchy inwhich even the religious and the spiritual leadership is inherited, unless there isclear evidence in the Holy Qur'an or the reliable SU'N'AH of the prophetcPeaceBeUpollHim) that supports this claim. Not only is there no such evidence, but also theconcept of l'ma'mah contradicts the principle of the consultatIOn emphasized bythe 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 ofALLAH alone and no creature shares it with Him. Even the infallibility of theprophets is limited to conveymg theIr messages truly and in avoiding cardinal sinsor disobedience to ALLAH. For example, ALLAH addressing the Prophet says:"The Prophetweace Be Upon llim) frowned and turned away because a blind man cameto 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 theknowledge of the unseen, ALLAH says in the Holy Qur'an: "I (Mohammad (Peace BeUpon 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 allgood, 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.

5 Holy Qur'an: Chapter 3 verse 159.

6 Holy Qur'an: Chapter 42 verse 38.

7 Holy qur'an: Chapter 80 verses 1-10.

8 Holy Qur'an: Chapter 7 verse 188.

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kaferon (unbelievers),1 let alone those who claim that some creatures share with

ALLAH His unique attributes or that obedience to these creatures is moreimportant than to the Creator. The concept of the still alive 12ft Shee'ah Imam is amyth 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 Dawoodmentioning the appearance of Al-Mahdi among the signs of the Day ofResurrection. These HADEETHs say that he will have a name similar to theProphet's (Mohammad (p",* r+ up,- Hi-y) and his father's name will be similar to theProphet's father (Abdullah), not Hassan the l lth Imam's name. He will be from thedescendants 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 asan 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 otherhand, if you believe such with all its implications and drmensions you could be aKafer by the definrtron of the scholars whose loyalty is only to ALLAH and theProphet (peaeBerrprnHimr, not for a special dynasty or race. Make sure that you choosethe 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 moreimportant than to the Creator. The concept of the still alive 12th Shee'ah Imam is amyth 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 Dawoodmentioning the appearance of AI-Mahdi among the signs of the Day ofResurrection. These HADEETHs say that he will have a name similar to theProphet's (Mohammad (Peace Be Up,m Him») and his father's name will be similar to theProphet's father (Abdullah), not Hassan the 11 th Imam's name. He will be from thedescendants 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 asan 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 otherhand, if you believe such with all its implications and dimensions you could be aKafer by the defimtIOn of the scholars whose loyalty is only to ALLAH and theProphet (Peace Be Upon Him), not for a special dynasty or race. Make sure that you choosethe 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

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F*rLy oF THE pRopHET eo""n.uponrnm)

The Ja'fari Shee'ah scholars confine "Family of the prophet (pea€B€rbmHim)" tothe 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 thelast 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 (Aliand 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 theaccomplishments and the virtues of or cast cardinal accusations against the rest ofthe prophet's 1p""o Be upm Him) family and Companions, unless they are proven to theShee'ah scholars to have demonstrated strong support to Ali. (This can be furthercorroborated by reading any of the Shee'ah sources in Islamic hrstory, for exampleTabatabai, 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 inyoar houses and do not display yourselves like that ofthe times ofignorance,and perform regular prayers (As-Salat), and give charity (Zakat) , and obeyALI-/IH and his Messenger. ALLAH wishes only to remove Ar-Rijs ( evil deedsand sin, ecl) fromyou, O members of thefamily of the Prophet @eaceBerJpon*im)eeand 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 somehuman beings are better than the Prophets as Kafir (unbeliever). Muslim scholarshold 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" tothe youngest daughter of the Prophet (pea"" Be Upon Him), Fatima, his cousin Ali­husband of Fatima, the first grandson and the second grandson (who married thelast Iranian emperor's daughter, then Shahrbanoo) and the eight descendants of thesecond 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 (Aliand his descendants), not even the close angels or the prophets who are alsomessengers 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 theaccomplishments and the virtues of or cast cardinal accusations against the rest ofthe prophet's (Peace Be Upon Him) family and Companions, unless they are proven to theShee'ah scholars to have demonstrated strong support to Ali. (This can be furthercorroborated by reading any of the Shee'ah sources in Islamic hIstOry, for exampleTabatabai, 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 inyour houses and do not display yourselves like that ofthe times ofignorance,and perform regular prayers (As-Salat), and give charity (Zakat) , and obeyALLAH and his Messenger. ALLAH wishes only to remove Ar-Rijs ( evil deedsand 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 aretheir (believers~ mothers (as regards respect and marriage)....... ,,5.

The majority of the Muslim scholars consider those who believe that somehuman beings are better than the Prophets as Kafir (unbeliever). Muslim scholarshold 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.

4 Holy Qur'an: chapter 33 verse 33.

S Holy Qur'an: chapter 33 verse 6.

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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, alsoasked 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 otherdaughters of the Prophet @eeBcrloHin), his relatives and their descendants who wereexcellent muslims? Could we confine the family of the Prophetrp**B€r&aHim) to just

a few ones as selected by Shee'ah Scholars? Could we really love only a few andcurse the other tens of thousands of the early generation of Islam? What aboutOthman, who was married to the two daughters of the Prophetrp**B€rD@Hin) and hada son from one of them? What about the descendants of Hassan , the eldestgrandson of the Prophet (pcae Be q* ni-i? Don't you think Ali and his piousdescendants would be among the fust to condemn these concepts of the Shee'ahscholars?

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, alsoasked 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 otherdaughters of the Prophet (peace Be Upon Him), his relatives and their descendants who wereexcellent muslims? Could we confine the family of the Prophet<Peace Be Upm Him) to justa few ones as selected by Shee'ah Scholars? Could we really love only a few andcurse the other tens of thousands of the early generation of Islam? What aboutOthman, who was married to the two daughters of the Prophet<Peace Be Upon Him) and hada son from one of them? What about the descendants of Hassan, the eldestgrandson of the Prophet (peace Be Upm Him)? Don't you think Ali and his piousdescendants would be among the first to condemn these concepts of the Shee'ahscholars?

1 Muslim, vol. 4, p. 12879.

2 The Virtues of the Companions, in Al-Bukhari&Muslim.

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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 theHADEETH so that they could interpret the Holy Qur'an in such a way as to servetheir 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[mHin) as having singled out his son-in-law unjustly with special parts of the IslamicMessage, assures that "most of the Prophet's (peaeBeLpruHim) generation did not havea 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 worshipperof 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) andofthose 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

t8

COMPANIONS OF THE PROPHET (PBUH)

The Ja'fari Shee'ah scholars claim that the fIrst and the second guidedCa'lee'phahs, Abu Bakr and Omar plotted against Islam and tried to eliminate theHADEETH so that they could interpret the Holy Qur'an in such a way as to servetheir purposes. The Shee'ah scholars also claim that the three fIrst guidedCa'lee'phahs 'Broke their covenant with the prophet (Peace Be Upoo Him) and changed hisSU'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 IslamicMessage, assures that "most of the Prophet's (Peace Be Upon Him) generation did not havea 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 worshipperof 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 arereliable 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 who forsook their homes (AI-Muhajirin) and ofthose who gave them aid (AI-Ansar) and also who follow them in all good deeds.ALLAH" is pleased with them as they are with Him. For them He preparedgardens 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 II0

7 Holy Qur'an: chapter 9 verse I00

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Apostle of God and those who are with each other. You see them bow ondprostrate 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) conveyedhis message without any discrimination or bias for his son-in-law or any one else ofthe companions. The great Companions were in general, more knowledgeableabout 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 scholarsare those who have been told that they were the people of paradise. Among themalso are those to whom the Prophet 1reaeBerlmniml said: 'May my mother and fatherbe sacrificed for you' or that the Prophet reaeBerlmrriml is from them and they arefrom him.

Among those companions there are hundreds about whom the Prophet GwBcu* 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 afew Companions based on a difference of legal opinions (Ijtehad), we should notindulge in judging their personal deeds, for ALLAH condemns such acts; i.e. latterones judging the deeds of the earlier ones.

ln the Holy Qur'an it says: "That was a nation who has passed away. Theyshall 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 ispleased with the Companions of the Prophet (peaeBeupmnim) or the Shee'ah scholarswho honor just afew Companions and curse and accuse thousands of others. Besure to find the right way to paradise and not function unintentionally as an agentof the enemies'of Islam who are trying to destroy the Holy Qur'an and theHADEETH. Remember that Imam Ahmad binHanbalsaid: 'Ifyouseeaperson

accusing the companions of the Prophet (peaeBertomHimr. you have the right to doubthis 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.

t9

Apostle of God and those who are with each other. You see them bow andprostrate 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) conveyedhis message without any discrimination or bias for his son-in-law or anyone else ofthe companions. The great Companions were in general, more knowledgeableabout 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 scholarsare those who have been told that they were the people of paradise. Among themalso are those to whom the Prophet (Peace Be Upro Him) said: 'May my mother and fatherbe sacrificed for you' or that the Prophet (Peace Be Upon Him) is from them and they arefrom him.

Among those companions there are hundreds about whom the Prophet (Peace BeUpoo 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 afew Companions based on a difference of legal opinions (Ijtehad), we should notindulge in judging their personal deeds, for ALLAH condemns such acts; i.e. latterones judging the deeds of the earlier ones.

[n the Holy Qur'an it says: "That was a nation who has passed away. Theyshall receive the reward ofwhat they earned, andyou ofwhatyou earned, Andyou will not be asked ofwhat they used to do"?4

Brothers and sisters, do you believe ALLAH who plainly states that He ispleased with the Companions of the Prophet (Peace Be Upon Him) or the Shee'ah scholarswho honor just a few Companions and curse and accuse thousands of others. Besure to find the right way to paradise and not function unintentionally as an agentof the enemies· of Islam who are trying to destroy the Holy Qur'an and theHADEETH. Remember that Imam Ahmad bin Hanbal said: 'If you see a personaccusing the companions of the Prophet (Peace Be Up= Him). you have the right to doubthis 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

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Rahwaih and Imam Malik gave the verdict that whosoever accuses thecompanions should be punished. Ibn Taymiyah and Razi said: 'Whoever questionsthe good faith of the companions is "Zindeeq" and unbeliever'.

Ibn Hajar Al-Haithami and Imam Shaifee are of the opinion, that w?roeverhates the companions is an unbeliever. Al-gadi abu Ya'ala concluded that themajority of Muslim scholars have made a consensus that whoever disgraces andaccuses a Companion believing that the Companion deserves disgracing becomes aKafer (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 thecompanions should be punished. Ibn Taymiyah and Razi said: 'Whoever questionsthe good faith of the companions is "Zindeeq" and unbeliever'.

Ibn Hajar Al-Haithami and Imam Shaifee are of the opinion, that whoeverhates the companions is an unbeliever. Al-gadi abu Ya'ala concluded that themajority of Muslim scholars have made a consensus that whoever disgraces andaccuses a Companion believing that the Companion deserves disgracing becomes aKafer (unbeliever) but ifhe does not believe that the companion deserves it then hecommitted a serious sin (a Faseq).l

1 Abu Mu'awiyah Muhammad, pp. 11-13,25 and 62.

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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 wineand the rubbing of socks in wudu'.r TUe'yAH means to pretend by doing orsaying exactly the opposite of what you believe or feel, e.g. to pretend to be nicewhile cursing the person in the heart without a present danger.2

The specific purpose of TUQ'YAH is the 'preservation of IslamandtheShee'ah school of thought; if the people had not resorted to it, our school wouldhave been destroyed'3, i.e., to the Shee'ah scholars. TUe'yAH could be usedwith non-shee'ah, including Muslims, to preserve the shee'ah Faith. Theprominent Shee'ah scholar Tabatabai says that Shee'ah TUQ'YAH is based on theverses from the Holy Qur'an that say'. "Let not the believers take the disbelieversas Auliya (supporters, helpers, etc.)insteadofthebelievers,andwhoeverdoesthat will never be helped by ALLAH in any way, exceptyou indeedfear a dangerftom 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 fromwhat is in our hearts iS the distinguished characteristic of hypocrites and itcondemns that. ALLAH says in the Holy eur'an. ,And when they meet thosewho 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 believein your religion inspite of the fact that a party of them (Iewish rabbis) used tohear the liltord of ALLAH [the Taurat (Torah)J, then they used to change itlrnowingly after they understood it? "And when thq (Jewg meet thoseihobelieve (Muslims) what ALLAH has revealed to you pews, about descriptionand 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: chapter 16 verse 106.t Holy qur'an: chapter zverse 14.

21

T UQ'YAH (SHIELDING)

The Ja'afari scholars say that: 'TUQ'YAH comprises ninetenths of thereligion 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 wineand 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 nicewhile cursing the person in the heart without a present danger. 2

The specific purpose of TUQ'YAH is the 'preservation of Islam and theShee'ah school of thought; if the people had not resorted to it, our school wouldhave 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. Theprominent Shee'ah scholar Tabatabai says that Shee'ah TUQ'YAH is based on theverses from the Holy Qur'an that say: "Let not the believers take the disbelieversas Auliya (supporters, helpers, etc.) instead ofthe believers, and whoever doesthat will never be helped by ALLAH in any way, exceptyou indeedfear a dangerfrom them... ". 4; "Whover disbelieved in ALLAH after 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 fromwhat is in our hearts is the distinguished characteristic of hypocrites and itcondemns that. ALLAH says in the Holy Qur'an: "And when they meet thosewho 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 believein your religion inspite of the fact that a party ofthem (Jewish rabbis) used tohear the Word of ALLAH [the Taurat (Torah)}, then they used to change itknowingly after they understood it? "And when they (Jews) meet those whobelieve (Muslims) what ALLAH has revealed to you [Jews, about descriptionand 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.

4 Holy Qur'an: chapter 3 verse 28.

5 Holy Qur'an: chapter 16 verse 106.

6 Holy Qur'an: chapter 2 verse 14.

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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 younot, 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. Andwhen they meet you, they say, "We believe". Btttwhen they are alone, they bitethe 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 lowestdepths 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 ofhypocrisy, 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 thecase 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 CompanionAmmar when he had to choose between dying under torture like his parentspretending to be unbeliever by tongue. These cases are not the basic rule but ratherexceptions, let alone the basis for nine-tenths of the Islamic religion. Brothers andsisters, 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 pretendingwhat is different from our true belief and feelings is nine times as important as allthe Islamic teachings? Could you ever trust a Muslim if this were the case? Can wereally take our guidance and religious knowledge from scholars who believe thatdeception is nine-tenths of his religion? Is it right to accept his non-religious viewsas 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 hisbiased goals, can we trust him? Therefore, if you really want success in thehereafter or in the etemal life, be cautious of the manyargumentsof Shee'ahscholars 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: chapter 4 verse 145.

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 nounderstanding?".!

ALLAH also says: "Lol you are the ones who love them but they love younot, 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. Andwhen they meet you, they say, "We believe". But when they are alone, they bitethe 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 lowestdepths 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 ofhypocrisy, 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 andhe 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 thecase of non-believers ONLY under special cases, i.e., a Muslim cannot apply itagainst 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 CompanionAmmar when he had to choose between dying under torture like his parentspretending to be unbeliever by tongue. These cases are not the basic rule but ratherexceptions, let alone the basis for nine-tenths of the Islamic religion. Brothers andsisters, give it a thought - what would happen if Muslims were to believe that nine­tenths of the whole religion lies in TUQ'YAH? Which is means that pretendingwhat· is different from our true belief and feelings is nine times as important as allthe Islamic teachings? Could you ever trust a Muslim if this were the case? Can wereally take our guidance and religious knowledge from scholars who believe thatdeception is nine-tenths of his religion? Is it right to accept his non-religious viewsas 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 hisbiased goals, can we trust him? Therefore, if you really want success in thehereafter or in the eternal life, be cautious of the many arguments of Shee'ahscholars 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.

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Our Dears let us remember that chapter 3 verse 28 of the Holy Qur'an is notonly an exception, but rathrer a restricted exception. Not only is it forbidden to beused against Muslims but it also prohibits us to lie upon others. It means that if youoppose certain behaviours and you are in a situation where admission wouldendanger 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 notonly an exception, but rathrer a restricted exception. Not only is it forbidden to beused against Muslims but it also prohibits us to lie upon others. It means that ifyouoppose certain behaviours and you are in a situation where admission wouldendanger Islam or the Muslim community, you may choose to remain silent butyou must avoid lying. 1

1 Ibn Taymiyah, Minhaj., vol. p. 213 and Ibn Katheer, Tafseer.

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MnrnAn - TEMP'RARY MARRTAGEThe 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 Omarforbade it.r

l)The purpose of Mut'ah is to fulfill a physical need only; there is no divorce andthe 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 andfemale and confined it into two types: the marriage in which the main reason ismultiplication and the other being mutual relationship and possession. The HolyQur'an says: $And those who guard their chastity (Le. private parts, fromillegal 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 HolyQur'an:'Also (forbidden are) women already married, except those (captivesand slaves) whom you right hands possess. Thus has ALLAH ordainedforyou. 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) fromyour property, desiring chastity, not committing illegal sexual intercourse, sowith those of whom you have enjoyed sexual relations, give them their Mahris prescribed, you agree mutually (to give more), there is no sin on you.Surely, ALLAH is Ever All-Knowing, AII-Wise". "Andwhoever ofyou havenot the means wherewith to wed free, believing women, they may wedbelieving girk from among those (captives and slaves) whom your rightpossess, and ALLAH has full ltnowledge about your Faith, yoa are on fromanother. Wed them with permission of their own folk (guardins, Auliya ormasters) and give their Mahr according to what is reasonable; they (the abovesaid captive and slave-girls) should be chaste, not adulterous, nor tahing boyfriends. And after they have been taken in wedfolk,iftheycommitillegalsexual intercourse, their panishment is half thatforfree (unmarried) women.This is for him among you who is afraid of being harmed in his religion or inhis body; but it is better for you that you practise self-restra'nt, and ALLAH isOft-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 28-31o 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 isNOT forbidden because it was practiced during the Prophet's time. Only Omarforbade it. 1

l)The purpose of Mut'ah is to fulfill a physical need only; there is no divorce andthe 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 andfemale and confined it into two types: the marriage in which the main reason ismultiplication and the other being mutual relationship and possession. The HolyQur'an says: "And those who guard their chastity (i.e. private parts,fromillegal 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 marriage were also confirmed in the HolyQur'an:"Also (forbidden are) women already married, except those (captivesand slaves) whom you right hands possess. Thus has ALLAH ordainedforyou. All others are lawful, providedyou seek (them in marriage) with Mahr(bridal-money given by the husband to his wife at the time ofmarriage) fromyour property, desiring chastity, not committing illegal sexual intercourse, sowith those of whom you have enjoyed sexual relations, give them their Mahris prescribed, you agree mutually (to give more), there is no sin on you.Surely, ALLAH is Ever All-Knowing, All-Wise". "And whoever ofyou havenot the means wherewith to wed free, believing women, they may wedbelieving girls from among those (captives and slaves) whom your rightpossess, and ALLAH has full knowledge aboutyour Faith, you are on fromanother. Wed them with permission of their own folk (guardins, Auliya ormasters) and give their Mahr according to what is reasonable; they (the abovesaid captive and slave-girls) should be chaste, not adulterous, nor taking boyfriends. And after they have been taken in wedfolk, ifthey commit illegalsexual intercourse, their punishment is halfthatfor free (unmarried) women.This isfor him among you who is afraid ofbeing harmed in his religion or inhis body; but it is better for you that you practise self-restraint, and ALLAH isOft-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.

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the enjoyment as part of the duties of the legal forms of marriage between a manand 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 itwas always prohibited immediately after the need for it vanished. When it waspermitted 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 setin the Qur'an and were made by the prophet (peae Be tto,n Him) who had theauthonty; 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 waspractising Mut'ah and so he announced: 'Verily ALLAH made permissible for hismessenger (peae r3e Lrp(n lrtrn) whatever he likes and as he liked it And the revelation ofthe Holy Qur'an had been completed. So complete Hajj and Umra for ALLAH hadconmanded 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 mewith 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 herbody 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 todaywould humiliate our sisters, open the doors for playmates and finally destroy theconcept of family in Islam? Remember the Shee'ah scholars of high status rarelyallow their female relatives to practice Mut'ah in order to avoid humiliation. In factthe Mut'ah permitted occasionally before its final prohibitions did not require thefemale to be a Muslim or even one from the people of the book which makes itcompletely distinguished from marriage. How could a Muslim legalize such a typeof illegal relationship for Muslims or practice it himselfl What is the differencebetween fomication today and Mut'ah in terms of their purposes? Aren't both tosatisfo 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 manand 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 itwas always prohibited immediately after the need for it vanished. When it waspermitted 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 setin the Qur'an and were made by the prophet (Peace Be Upon Him) who had theauthority; and the exceptions were not left open but were closed by the aboveHADEETH forever. 3

Later on, Ca'lee'phah Omar came to know that Amru bin Huraith waspractising Mut' ah and so he announced: 'Verily ALLAH made permissible for hismessenger (Peace Be Upm Hunl whatever he likes and as he liked it. And the revelation ofthe Holy Qur'an had been completed. So complete Hajj and Umra for ALLAH hadcommanded 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 mewith a marriage of fixed duration (Mut'ah), I would stone him to death (which isthe penalty for committing fornication by a previously married person). ,4

Brothers and sisters, is there any difference between a woman lending herbody 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 todaywould humiliate our sisters, open the doors for playmates and finally destroy theconcept 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 factthe Mut' ah permitted occasionally before its final prohibitions did not require thefemale to be a Muslim or even one from the people of the book which makes itcompletely distinguished from marriage. How could a Muslim legalize such a typeof illegal relationship for Muslims or practice it himself? What is the differencebetween fornication today and Mut'ah in terms of their purposes? Aren't both tosatisfy 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.

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G"ooEERr(HU,MTabatabai 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 theprophet (peae Be rlo rrim) chose Ali to the "general guardianship". Refening to abooklet 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 atGhadeer Khu'm: "o apostle, deliver what has been revealed to you from youtLord; ond if you do not do it then you have not delivered His message; andALLAH will protect you from the people,'.2

3. Therefore, the Proph€tpeaeBeLrpmHiml 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 yourhands. And the second valuable thing is my descendants'. 'God has informedme that both of these things will never separate from each other till they reachme 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 afriend of Ali and treat him like a foe he who opposes Ali. Help them who helpAli and abandon them who go against Ali'.

o And he said: 'O my lord, whichever way Ali turns orient the right in the samedirection'.

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 amaximum) did not break their covenant with the prophet sp",* *.4- r*;.4The 100,000 companions who heard the address plotted to deprive Ali of hisright to be the successor of the Prophet @eaeBellorlin). What is the probability ofthis to have happened? For what benefit would this overwhelming mEority dothat? 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

GHADEER KHU'M

Tabatabai said: "For Shee'ah, the central evidence ofAli's legitimacy assuccessor to the prophet (peace Be Upoo Him) is the evidence of Ghadeer Khu'm when theprophet (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 18th 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 atGhadeer 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,. andALLAH will protectyou 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 yourhands. And the second valuable thing is my descendants'. 'God has informedme that both of these things will never separate from each other till they reachme 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 afriend ofAli and treat him like a foe he who opposes Ali. Help them who helpAli and abandon them who go against Ali' .

• And he said: '0 my lord, whichever way Ali turns orient the right in the samedirection' .

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 hisright to be the successor dfthe Prophet (peace Be Upon Him). What is the probability ofthis to have happened? For what benefit would this overwhelming majority dothat? If you read the non-Shee'ah sources, you will find no reason at all.

1 Najafi, pp. 9-19: Tabatabai, pp. 178-218.

2 Holy Qur'an: Chapter 5 verse 67.

3 For detailed comments refer to Minhaj, in Ibn Taymiyah, volA, pp. 84-7.

4 Shariati pp. 28-30; N-Askari pp. 34-43.

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2.The Ghadeer Khu'm address took place on the 186 of Thul Hrjja month, thesame year as the Prophet's ireaeBe emuin) "bidding farewell" pilgrimage. On the9ft of the same month the Prophet rpeeBelfmHim) received the last verse whichsays'."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 ThulHrjja) 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 theKhaibar 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 andcontext that the Shee'ah scholars mentioned was a blatant lie, as Ibn Taymiyahemphasized:

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 bookof ALLAH in which there is the right guidance and light, so hold fast to thebook of ALLAH and adhere to it'. He extorted us (Zaid Ibn al-Arqam said) tohold 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 HolyQur'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 indicatesany special power or privilege for his household, then we should praise theAbasid Ca'lee'phahs, the offspring of Abbas. Why then do the Shee'ah scholarscurse 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 ishis "mawla" or not". Ibn Taymiyah assured us that it is definitely rejected in thiscontext 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 itwould have probably meant master or guardian. Furthermore, the prophet (pea€B€

' 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 18th of Thul Hijja month, thesame year as the Prophet's (peaooBeUpooHim) "bidding farewell" pilgrimage. On the9th of the same month the Prophet (peaoo Be Upoo Him) received the last verse whichsays: "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 9th of ThulHijja) 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 theKhaibar expedition, the conquest of Mecca and the "bidding farewell"pilgrimage.

3. The acclaimed announcement of the Prophet (peaoo Be Upon Him) in the way andcontext that the Shee'ah scholars mentioned was a blatant lie, as Ibn Taymiyahemphasized:

• 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 bookof ALLAH in which there is the right guidance and light, so hold fast to thebook of ALLAH and adhere to it'. He extorted us (Zaid Ibn al-Arqam said) tohold fast to the book of ALLAH and then said the Prophet (PeaooBeUpooHim): 'Thesecond are the members of my household. I remind you to observe ALLAH intreating 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 HolyQur'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 indicatesany special power or privilege for his household, then we should praise theAbasid Ca'lee'phahs, the offspring of Abbas. Why then do the Shee'ah scholarscurse 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 ishis "mawla" or not". Ibn Taymiyah assured us that it is definitely rejected in thiscontext 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 itwould have probably meant master or guardian. Furthermore, the prophet (Peaoo Be

1 Holy Qur'an: Chapter 5 verse 3.

2 Muslim vol. 4 pp. 1286-7.

3 Holy Qur'an: 66 verse 4.

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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 readthe 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 scholarsas a lie. Even by glancing at its meaning, it does not indicate any specialadvantage to Ali. The Proph€t 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 thestatement 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 seemto be logical.

Nevertheless, Tabatabai, arguing the necessity of the hereditary system ofC'laph'ah, said: 'the enemies of Islam who did everything possible to destroy it

thought that since the protector of lslamwastheProphet(peaeBeltomnimlafterhisdeath, Islam would be left without a guide and leader and would thus definitelyperish. But in Ghadeer Khu'm, their wishes were brought to naught and theProphet (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 Imamincluding 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 theyever protect Islam and lead the Mushm Ummah? Or is this an indirect accusationthat ALLAH did not make the right choice (may ALLAH forgive me). Indeed, theShee'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 Proph€t 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. Theargument of the Shee'ah scholars seem to be nonsense, especially when we readthe 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 scholarsas a lie. Even by glancing at its meaning, it does not indicate any specialadvantage to Ali. The Prophet (Peace Be Upon Him) had prayed for many believers allsorts of prayers on various occasions.

• Just by glancing at this statement, a Muslim is quick to recognize that thestatement 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 tosay: 'direct Ali to follow the right (Haqq) wherever right is' then it would seemto be logical.

Nevertheless, Tabatabai, arguing the necessity of the hereditary system ofC'laph'ah, said: 'the enemies of Islam who did everything possible to destroy itthought that since the protector of Islam was the Prophet (Peace Be Upon Him), after hisdeath, Islam would be left without a guide and leader and would thus definitelyperish. But in Ghadeer Khu'm, their wishes were brought to naught and theProphet (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 uponthe 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 Imamincluding Ali as helpless and being oppressed by the muslim Ca'lee'phahs and inthis argument says that ALLAH has chosen them to protect Islam as well as guideand lead the Muslim Ummah. If they could not protect themselves, how could theyever protect Islam and lead the Muslim Ummah? Or is this an mdirect accusationthat ALLAH did not make the right choice (may ALLAH forgive me). Indeed, theShee'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 theirImams were accused of being cowards to the degree that they considered pretenseand lying (TUQ'YAH) as nine-tenths of the religion.

A Shee'ah scholar claimed that Ali said: 'The Ca'lee'phahs before me didthings 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'. Nowif I force the people to give up those things and restore the affairs as they had beenin 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 thecommands of ALLAH and His Holy Prophet (Peace Be Upon Him), they will leave me and

I Tabatabai p. 179.

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wander away'.I Ali, a gleat wanior of Islam and an excellent muslim is describedhere as if he believed that worldly power was beffer than to teach true Islam. He isafraid of becoming alone! Blind bias can cause more than that. lnstead of praisingthe beloved, the extreme bias leads to casting cardinal accusations unwittingly. AsIbn Taymiyah indeed puts it: 'The worst calamity to hit the Shee'ah lmams was tohave 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 ifhe believed that worldly power was better than to teach true Islam. He isafraid of becoming alone! Blind bias can cause more than that. Instead of praisingthe beloved, the extreme bias leads to casting cardinal accusations unwittingly. AsIbn Taymiyah indeed puts it: 'The worst calamity to hit the Shee'ah Imams was tohave such scholars as their supporters'.

1 Al-askari pp. 37-41.

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Co*"LUSIoNFinally and in brief, because of the lack of reasonable evidences in the Holy

Qur'an and the SU'N'AH' of the Prophet (p€s@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 orjust 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 toyou 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 HolyQur'an and the SU'N'AH' of the Prophet (peace BeUpm Him) that support the claims ofthe Shee'ah scholars, they usually resort to the following techniques to rationalizetheir 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 propagationof Shee'ahism, still exists in their most trustworthy sources.

2. Inventing many "HADEETHs" or distorting the context or content of theprophet's HADEETH. This is either used as a complimentary means to falsifythe Holy Qur'an verses or to independently argue bias.

3. Inventing or adulterating the context or content of the historical events andstories to use them in corrupting the meanings of the Holy Qur'an or theSU'N'AH' ofthe Prophet (peace BeUpoo Him).

4. Filtering these corruption into the non-Shee'ah scholars' works in order to usethem later in supporting their claims. These are cited even if they were refuted orjust recorded indiscriminately to include all informations available for purposesof the total record.

Brothers and sisters, the cornerstone of the Shee'ah faith claims thatALLAH assigned Ali as the successor ofthe Prophet(PeaceBeUpmHim). Ifwe check thisclaim 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 theprophet(Peace Be Upoo Him) by claiming that his judgment and wisdom were better thanALLAH'S, (may ALLAH forbid).

2. Ali, the great warrior of Islam, unwillingly disobeyed the commandment ofALLAH, because he was a coward and his fear of people was greater than hisfear ofALLAH, the All-Mighty (may ALLAH forbid).

3. The cornerstone of the Shee'ah faith is false and baseless as well as itsdimensions and their evidences.

Our dear brothers, sisters andfriends, we havejust presented toyou thefacts to prove that the Shee'ah are differentfrom Muslims.

1 See Amerebrahim pp. 7-22.

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fL."RENCES1. The Interpaetion of the meaning of The Noble Qur'an.2.Abud ALLAH. Al-Hussayni, Al-Juzoorut Tareekhiyat in Naseeriyah Al-

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