Their creed concerning ‘ijma, the meaning of consensus for them is ‘inclusion of the saying of the infallible imam, otherwise if the whole ummah agrees on something and it does not contain their saying then it is rejected.’

Ibnul mut’tahar, tahdeeb ul usool a’immaul usool, page 70 (Tehran 1308)

Al mufeed, al awaa’il ul muqalaat, page 99-100

Qawaami’al fudhool, page 305

This is the position regarding the consensus.

Their creed on tawheed al uloohiyah. Uloohiyah is to single out worship to Him alone and not to direct any kind of worship to other than Him. This is the same tawheed which all the messengers called  their nations to. All the nations attested to the tawheed ur-Ruboobiyah, the problem was directing their worship to Him alone. Allah told us about it in Surah A’raf in many places. This was the da’wah of all the messengers. Surah Nahl(16):36 every nation was sent a message similar to this, in fact same. This was the way of deliverance and the acceptance of worship in Surah Nisaa (4):48 ‘Verily Allah forgives not that partners should not be set up with Him in worship…’ did the shia preserve this?

7 angles we will deal with:

1. Their creed that the texts regarding tawheedul uloohiyah is that  it refers to proving and attesting the wilayah of Ali and the A’immah, and the shirk is ‘associating anyone with them in Imamite.’

2. Their creed that the foundation for acceptance of deeds, is ‘belief in the imaamah and the 12 imaams and their authority.’

3. Their creed that the imams are the intermediates between Allah and creation.

4. Their creed that the imams have the right to legislate tahleel and tahrim,

5. Their creed that the soil/dust of Al hussain is pure from all illnesses and safety form all kinds of fear.

6. Their invocations by asoteric symbols in order to lift up calamities and their seeking the help from the unknown for guidance.

7. Some of their practices which oppose tawheed and which resemble the actions of jaahiliyaah.

Let us start with the first. The texts which command the worship of Allah alone, is changed to mean the belief in the imams and the texts which forbid shirk they diverted the meaning to mean the association of others with their imams.

Example, ‘And indeed it has been revealed to you O muhammed like it has been revealed to those before you, if you worship others beside Allah then surely all your deeds will be in vain…’

They made it mean ‘if you ascribe partners to Ali in his reign…’ this is in Al kafi.

In al qummi ‘if you command or authorise an imam beside Ali then your deeds will be in vain.’

In Al kafi, vol.1 page 427, no.76

Tafsir Al Qummi, vol.2 page 251 and in others Burhaan and tafsir as-Safi.

Surah Ghafir (40):12, ‘It will be said when Allah alone was invoked alone, you disbelieved…’

They said ‘Because to Ali is the wilayaah, ‘but when partners were joined to him’ others who have no wilayah you believe, so the judgement is only with Allah Most High.’

Al burqi, kinsul jaami’a fawaa’id, page 277

Bihaar al anwar vol.23, page 364

Tafsir al Qummi, vol.2, page 256.

Usul al kafi vol.1 page 421

These are kind of asoteric interpretations which have no proof. These narrations constitute a fertile ground for magnification of Ali, beyond limits and which is still appearing in this sect, otherwise these verses have no connection to Ali (RA).

Surah Al Anbiyah: 25 ‘and we did not send any messenger before you…’

‘No messenger was sent except with our wilayaah, and disassociation with our enemies.’

Al burhaan vol.2 page 367

As-Safi, and ‘Ayaashi, vol.3 page 134

‘Our wilayah is the wilayah of Allah and there has been no prophet that has not been sent with it…’ usul Al kafi vol.1 page 437.

Anyone who doesn’t adhere to that, that the verses in the qur’an referring ‘tawheed is obeying the Imams, and association in this is shirk’, is a kaafir and a mushrik, such as in mir’atul anwar page 100, and page 58, and page 202.

In this topic the narrations are attributed to Ja’far and his father with these estoric interpretations, you will find few reports to show, that Ja’far declares himself innocent of these interpretations…

Al burhaan vol.4 page 78 ‘anyone who declares this belief is mushrik and I am innocent of him…’

Al majlisi Bihaar al anwar vol.23 page 39 ‘know that generalising the term of shirk and kufr applies to those who don’t believe in the imamah and the wilayah of Ali and his offspring…’

Al majlisi in his book bihaar ul Anwaar, vol.23, page 39 ‘know that generalising the terms of shirk and kufr, applies to those who don’t believe in the imams and their a’immah and the offspring of Ali, and putting others above them are kaafir and will reside in jahannam forever…’

In this topic the narrations are attributed to Ja’far and his father with these estoric interpretations, you will find few reports to show, that Ja’far declares himself innocent of these interpretations…

Al burhaan vol.4 page 78 ‘anyone who declares this belief is mushrik and I am innocent of him…’

Al majlisi Bihaar al anwar vol.23 page 39 ‘know that generalising the term of shirk and kufr applies to those who don’t believe in the imamah and the wilayah of Ali and his offspring…’



The 2nd matter is the wilayaah is the criteria for the acceptance of the deen. The tawheed is the basis for muslims, and shirk is the nullifying of all the deeds. However the Shia believe in the wilaayah.

‘Jannah is for those who believe in Imamah, if a person comes with all the sins on earth but he comes to Allah believing in the 12 imams he will be forgiven.’

Usul Al kafi ‘Allah assigned Ali to be the distinctive mark for the mushrik, jaahil, mu’min.’ Vol.1, page 437. So why do we need the Qur’an?

Al amaly as-sudooq, page 154-155 ‘anyone who attests to our wilayah, his deeds will be accepted and whoever does not attest then Allah will not accept anything.’

They attribute to Abi abdillah ‘whoever opposes you even though he is a worshipper he fits in the following ayah, ’88:2-4’.  Tafsir al Qummi vol.2 page 419.

They claim that Jibreel AS descended upon Muhammed SAW, and said ‘As-Salaam sends His salaam, and says ‘I have created the 7 heavens and what is within them, and 7 earths and what is upon it, and I have no created any place greater than what is between the rukn and maqaam (ka’aba) and if a slave invokes me there, from the time I created the heavens and the earth, while not believing in the wilayah of Ali, then I will throw him in hellfire…’ ‘Al amaly as-Saduq’, page 290, ‘bihaar al anwar’, vol.27 page 167.

‘If he prostrates until his head is disconnected with his body, Allah will not accept this from him until he believes in the Imamah…’ An-nukhisaan vol.1, page 41, al muhaasim, vol.1 page 224, bihaar al anwar, vol.27 page 167-168, at-tusi vol.1 page 340 ‘the messenger SAW said, ‘If anyone of you comes on the day of resurrection with deeds as mountains, and doesn’t come with allegiance with Ali, then Allah will cast him in hellfire.’

An-Nu’mani’s al ghayba page 83, and bihar al anwar, vol.27 page 201. Al majlisi said ‘They the imams are the door’, chapter: they are ahlul a’araf and no one will enter paradise unless the imams know them and they know them. He put 71 reports, under ‘the deeds are not accepted without wilayah’, vol.27, pages 166-202.

Surah Al ma’idah ayah 72: ‘Verily whosesoever sets up partners with Allah, paradise has been forbidden for him and hellfire will be his abode…’

Allah mentioned salaah 80 times without mentioning imams or anything linked to this.

Surah Tawbah (9):115 ‘And Allah will never lead a people astray after He has a guided them, until He makes clear to them what they should avoid…’

A report was attributed to Ali (ra): ‘I heard the messenger of Allah saying when the verse was revealed in Surah Shura (42):23 ‘No reward do I ask for…’ Jibreel said ‘Ya Muhammed for each religion there is a support, and branches, and that the foundation of the deen is laa ilaha il Allah, and the branches are love for your household, and allegiance to them in what is in agreement with the truth. Then he invoked Allah for Ali (ra).’ Tafsir Furaat, page 148-149, and bihaar al anwar, vol.23 page 247. This opposes 100’s of reports by them which show that wilayah is the foundation of the deen and NOT a branch. Showing further contradictions.

That the Imams are intermediates between Allah and His creation: Bihaar al anwar vol.23 page 97, ‘they are the screen of the Lord and the intermediates between Allah and His creation…’ in another chapter ‘mankind are not guided except by them…’ attributed falsely to Abu Abdillah ‘we are the intermediaries between you and Allah…’ in page 101 of the same volume. In the book ‘Aqaaid ul imamiah’ the 12 imams are ‘abwaabullahi as-sububu ilayh’ ‘the gates of Allah and the means to Him’ and the safinahtul Nuh (ship of Nuh) and whoever rides it is saved and whoever falls behind is destroyed.’ (Book by Dhul Mudhaffar) Page 98-99.

Surah Al Baqarah (2):186 clearly show that Allah is close to the servant and responds with no intercessor. Surah Ghafir (40):60 also in this Allah say INVOKE ME.

There is no guidance except through the Imams

Abu Ja’far said: ‘By us is worship and by us Allah is known and by us Allah is known to be worshiped.’ Bihaar al anwar vol.23 page 103.

Surah Kahf (18):17 ‘He whom Allah guides is rightly guided and He whom Allah allows to be led astray…’

Surah Yusuf (12):108 ‘This is my way and I invite to Allah…’

There saying that Allah does not accept dua’a except by mention of their names.

‘Whoever invokes Allah by us will succeed and whoever calls through other than us will be destroyed and others will be destroyed.’ Bihaar Al Anwar, vol. 23 page 113, wasaa’il ul Shia vol.4 page 1142.

‘The invocation of the Prophets was answered by using them as intercessors…’ Bihaar al anwar vol.26 page 390. Majlisi reported 11 narrations to the same effect, especially regarding Adam, Musa and Ibrahim.

Surah Ankabut (29):65 this verse shows that the thing in common between shias and mushrikeen is the sincerity to Allah (swt) when in need. And they commit shirk in terms of hardship and trial.

‘When Nuh AS was about to drown, he invoked Allah by our right, so Allah saved him drowning.’  Bihaar al anwar vol.26 page 325 and wasaa’ilu shi’a vol.4 page 1143.

‘That when Ibrahim was thrown in the fire he invoked Allah by our right and Allah made the fire cool.’ ibid.

When Allah put Adam in paradise, the Prophet SAW and Ali and Hussain and Hasan were presented to him and he looked at them with envy and the wilayah, he rejected it and so he was expelled from paradise and when he repented from his envy and attested to the wilayah and submitted to the ahlul bayt, this is the saying of Allah in Al Baqarah (2):37. Tafsir Ayashi vol.1 page 41 and Bihaar al anwar, vol.26 page 326.

When Yunus AS was kept in the belly of the fish, he was kept there for denying the wilayah of Ali RA, until he accepted it. Tafsir furaat page 13, bihaar vol.26 page 323-324.

Chapter 7:180 ‘to Allah belong the best names so invoke Him by them.’

Surah A’raf (7):29 ‘and those whom you invoke beside Allah are slaves like you…’

Surah nisaa (4):172 ‘the masih will never be proud to reject to be a slave of Allah nor will the angels…’

Surah Maryam (19):93 ‘there is none in the heavens and the earth except who comes as a slave of Allah.’

Surah Al anbiyah (21):87 ‘and remember Yunus when he went off in anger…’

And they say about this, Yunus AS was trapped and could not get out until he attested to the wilayah of Ali.

The words which Adam AS mentioned, Surah A’raf (7):23 ‘They said; ‘Our Lord, we have wronged ourselves, if You forgive us not and bestow not upon us Your mercy, we shall certainly be amongst the losers.’

Seeking help and protection to remove harm and hardship;

The shi’a call for istighatha from their imams which only Allah can deliver.

They gave tasks for each Imams:

Ali ibn Abi Talib RA & Ali ibn Hussain RH is for deliverance from authority and the blowing of shayaateen.

Muhammed bin Ali & Ja’far bin Muhammed is for the hereafter and what it requires from the worship of Allah.

Musa bin Ja’far for seeking welfare through him from Allah.

Ali Bin Musa seek safety for when you are in wilderness and the seas.

Muhammed bin Ali seek from him sustenance from Allah

Ali bin Muhammed for righteousness to others and optional matters

Al hasan bin Ali through him for the hereafter

Sahibu zamaan if the sword will be applied to you then seek help from him, he will help you.

Bihaar al anwar vol.94 page 33. And in the same place he said, ‘the great curing and great healing is for the one who seeks cure through them and that there is no deliverance except through them…’ page 37.

They collected these narrations in books of du’a, such as ‘mifaatihul jeenan’ & ‘cUmdatul zaa’ir’ and others.

We mentioned the small pieces of sheet, to write something on, and to be placed on the graves of the Imams. That is one reason for ziyaarah, because the graves of the imams and the tombs, is the places of hope and deliverance of needs. ‘If you have a need you seek from Allah, then write it on the sheet and leave it on the grave of the Imams, otherwise wrap it and seal it and cover it with mud, and throw it in a flowing river, or a deep well, and it will reach to as-sayyid, and he will take care of your needs by himself directly.’

He can also take the route which takes him to a river or spring, and there he shouts for one of the gates that lead to the awaited Imam and they are four: Uthmaan bin Sa’id, and his son Muhammed, Al-hasan bin ruh or Ali as-samari. Bihaar vol.94 page 30.

‘And then call one of the gates, ‘oh such and such! This is my sheet and my need, take it to my imam, you are the trustworthy one!’ bihar vol.49 page 3.

‘Then throw the casket in the river, and imagine that you are giving it in hand to him.’

This awaited Imam was not born, as Hasan Al Askari did not bear a child.

Al Majlisi says again about Sahibu Zamaan ‘take him as a refuge he is the best of helper, and awliyah of the mu’minoon…’ Bihar vol.49 page 33.

Their saying that their hajj to the graveyards of the Imams (mashaahid) is better than hajj to the house of Allah ta’aala.

Al kafi and others: ‘The visit of the gravesite of Hussain is equal to 20 hajj and Umrah.’

Furu al Kafi vol.1 page 324

Ibn babweyh’s ‘thawabul A’mal’ page 52

At-Tusi’s tahdheeb ul ahkaam vol.2 page 16.

Ibn Qoloweyh’s Kamilu ziyaraat page 161.

Hurr al Amily –Wasaa’ilu Shi’a vol.10 page 348.

‘Whoever visits the Grave of Abi abdillah, it will be recorded for him 80 hajj accepted.’

Thawabul A’mal page 52

Kamilu Ziyaraat page 162

Wasaa’ilu Shi’a vol.10 page 350

‘Whoever comes to the grave of Al Hussein knowing his right then it is as if he has made 100 pilgrimages with the Prophet SAW.’

Thawabul A’mal page 52

Wasaa’ilu shi’a vol.10 page 350

There is even competition in these narrations in terms of the excessiveness of the rewards.

It is reported in Wasaa’ilu Shi’a and others narrated by Muhammed bin muslim and Abi Ja’far, ‘if people would know what is in the merits of visiting Hussein, they would die in eagerness’. When someone asked, ‘What is in it?’ He replied ‘Whoever yearns to go there, it will be written for him 1000 accepted hajj and 1000 umrah, and 1000 martyrs of Badr, and the reward of 1000 fasting muslims and 1000 accepted charity, and anyone who dies in this year when he visits, the angels of Ar-Rahman will attend his shrouding and make istighfar for him and he will be accompanied by istighfar and the grave will opened for him wide, and he will pass by the questioning of Munkar and nakeer, and his book will be given to him in his right hand… and his light will separate in the east and the west… and it will be said this is for the one who yearned to be by the grave of Al-hussein, and there will be no one in that place but will wish for the same reward.’

Kamilu Ziyaraat page 143

Wasaailu shi’a vol.1 page 353

Bihaar vol.101 page 18

‘Anyone who visits Al hussein’s grave in ashura…’ Too ludicrous.

Why don’t the shi’a shayookh abandon hajj and do ziyaarat in dhul hijjah?

Several reasons:

  • They have to propagate their evil beliefs in the Muslim world.
  • If a muslim comes to know these things then they will lose the ground for da’wah, but the normal muslims see hajj as an obligatory deed. Because their scholars see ziyaraah not only as better than hajj, but the best of deeds. As in Kamil ul Ziyaarat pg.146, Bihaar vol.101 pg.49, and in majlisi’s book he put a title ‘Chapter: the visit of him is the best of deeds’ Vol.101 page 49.

Their saying that karbala is better than the Ka’aba:

‘Kufa is the haram of Allah, and the Prophet, and Ameerul mu’mineen, and that the salaah in it equates 1000 salaah, and a dirham equates 1000 dirham…’

Al-Waafi, ‘fadhlul Kufaa wa masaajidiha’ ‘the merits of Kufaa and its masaajid’ 8, page 215.




Surah A’raf (7):54 ‘Indeed you Lord is Allah who created the heavens and earth in 6 days…’

The mushirkoon believed in Allah, as in Surah Zukhruf.

1.       The Lord is the imam

2.       The life in this world and hereafter belongs to the imam

3.       Every command for the heavens and the earth is from the imam

4.       Part of the Divine is incarnated in the imams.

5.       They have influence in bringing benefit and harm

6.       They have shirk in lordship by saying the slave creates his actions.


They attribute to Ali RA ‘I am the Lord of the earth who dwells the earth.’

Mira’atul anwar page 59

Also the interpretation of Surah Kahf: 110 in al ayashi said this means submitting to Ali and not ascribe partners to Ali with those not fitting.

Tafsir Ayashi vol.2 page 353

Al burhaan vol.2 page 497

Tafsir As-Safi vol.3 pg.370

Al Qummi vol.2 pg.47



Author of Al Kafi made a chapter ‘The whole earth belongs to the imam.’ Al Kafi vol.1 page 407-410

Attributed to Abi abdillah ‘Didn’t you know that this life and the next belong to the imam? He gives it to whom he wills and takes it from whom he wills, and he has been given permission frmo Allah to do so.’ Al Kafi vol.1 page 409.

Surah al Baqarah(2):107 ‘Don’t you that it is Allah who belongs the dominion of the heavens and the earth?’ Many verses in the Qur’an about this.


3: The imams take rides on the clouds and traverse the heavens and earth.

Al-Iqtisaas, page 199

Al Bihaar, vol.27, page 32.


Ali is the one who commands the clouds, this is in direct counter to 7:57: ‘And when they have carried a heavy laden of cloud, then We…’

Ash-shahrastani, ‘Al millal wa nihal’ vol.1 page 174: ‘the thunder is his voice, and the lightening is his smile.’

Al Majlisi tells us a lengthy narration which gives Ali RA absolute powers, in Bihar vol.27 page 33 to 40. ‘He takes his companions throught eh heavens and the earth and presents to them miracles greater than the miracles of the Prophets, and he goes to nations and destroys the nations by one shout, and magnifies himself to say ‘I possess the heavens and earth and know what they don’t know.’

4.‘The divine light was reincarnated in Ali RA’

Al Kafi, vol. 1 page 440

Bihaar, vol.1 page 441-442

Bihaar vol.42 pages 17-50 contains 17 narrations about his miracles.

He gives life to the dead.

Al kafi, vol.1 page 457

Al bihar vol.41 page 192

Wasaa’ilu Dharajaat page 76

Ali gave life to the dead in an entire cemetery

Bihar vol.41 page 194

If he would have sworn upon Allah to give life to the first ones to the last ones He would have done it.

Bihar vol.41 page 201

Al Kharaa’ij wa’l dharaa’ih page 82

The Prophet SAW said surah (7):188 what about this saying?

5.The days and nights cause benefit and harm

But we know that benefit and harm come from Allah alone.

They say some of the days are bad and bring bad, and nothing is to be sought on these days.

Abi abdillah: ‘Don’t go out for journeying on a Friday for something, but if it is Saturday and after the sun rises, then go out for your affair.’

Man la yahdhuruhul faqih vol.1 page 95

Wasaa’il ash-shi’a vol.8 page 253

And they said: ‘Which day is more of a bad omen than Monday?’ Or don’t go out on a Monday but go out on a Tuesday’

Man la yahdhuruhul faqih, vol.1 page 95

Ar-rawdah page 314

Al mahaasim page 347

Wasaa’ilu shi’a vol.8 page 254

And others

Abu Abdillah: ‘Don’t travel on a Monday and don’t seek your affair on a Monday.’

Al mahaasim page 346

Wasaa’ilu shi’a vol.8 page 255

‘The last Wednesday in a month is the worst (in terms of being a bad omen)’

Al Khisaal vol.2 page 27

Wasaa’ilu Shi’a 8:257

Ameerul Mu’minoon: ‘Saturday is the day of treachery and plotting, and Sunday is planting and building, and Monday is day of travelling and seeking needs, Tuesday is day of war, wed. Is bad omen, thurs. Is day of entrance upon leaders and seeking to fulfill needs, day of Friday is day of sermon and marriage.’

Ilal Ash-shara’i page 199

Khisaal vol.2:28

Ayoon al Akhbar p.137

Wasaa’ilu shi’a 8:258 (Due to taqiyyah is the excuse for the contradiction)


Part 19: In terms of asma was-sifat

There are four aspects in this.

1.       Excessive affirmation – tajseem or tamtheel

2.       Denying or negating the names and attributes of Allah

3.       Describing their Imams by names of Alah and His attributes

4.       Distortion of the verses in line with the negation of the names and attributes of Allah


Likening Allah to the creation

This is famous with the jews, and there is evidence in the Qur’an, Surah tawbah (9):30, ‘And the Jews said Uzair is the son of Allah.’

In the torah nowadays, there are further proofs of this, like what is mentioned in ‘they (Adam and eve) heard the voice of the Lord ‘maashiyin’. This is in sifira takween, book of genesis, chapter 3 part 8.

In the book of exodus chapter 24, part 9, 10, 11.

Book of genesis chapter 32, verse 22

Sifira tethniyyah, Ditrimony, Ch. 34 verse 10

Book of Judges, ch.6 verse 11

Book of exodus, ch.24 verse 4 and so forth.

First innovation was done by the raafidha, Ar-Razi said: ‘Most of them make tashbeeh.’

The first of the innovation was Hisham bin Al hakam, Hisham bin Saalim Al jawaliqi, yunus bin Abdir-Rahman Al-Qummi, Abi ja’far al-Ahwal.

Al-I’tiqadaat, firq al muslimeen wa’l mushrikeen page 97.

All these men were from the shi’a. All these men are further considered to be shayookh to the shi’a.

This is from Muhsin Al amin’s ‘A’yaani shi’a’ 1/106

Al Ash’ari said in ‘Maqalaatul islaami’yeen’ he said ‘the early shi’a were mujassima.’

Then he mentioned that a group of them later changed to denying his attributes.

Abdul (t)qahir al baghdaadi mentioned in ‘Al farqu baynal Firaq’ p.65 he states ‘hisham bin al hakam was a shi’a and he claimed that Allah is a deity with limitation and with ends and He is tall wide, deep and His length is as similar to his width.’

And also the other Hisham, bin saalim Al juwaliqi, is very excessive in tashbeeh and tajseem, because he claimed that his diety is like a man, and he possesses 5 senses. Yunus was also excessive and he related some of his sayings.

Ibn Hazm said ‘al-fasl’ vol.5 page 40 that: ‘Hisham ibn al-hakam said that His Lord is 7 ishbaar (handspans), and the measure is relevant to his measurement.’

The reports are replete from Hisham ibn Al-Hakam, and his followers of the excessive tajseem.

This is all related in Shahrastani in ‘Millal wa nihal’ 1/184

‘Lisan al Mizaan’ – Ibn hajr, Chapter 6, 194

So the beginning of likening Allah with creation started from the jews, and the shi’a brought this into Islam. Amongst the beginners was Hisham ibn Al-Hakam.

The shayookh of shi’a defend these people and their beliefs.

Al Majlisi in ‘Bihaar’ 3/290,292

So amongst their scholars of theology, went so far in likening Allah that they made Him human.

There are reports in the books of the shi’a. Abi Abdillah RH denied these claims and false things, in those very same books which defend their fabrications.


In the latter part of the third century, the shi’a became affected by Mu’tazilite claims. In the fifth century it became abundant amongst them. As became evident in Al-mufeed’s books, Abi ja’far At-tusi and Musawi (shareef al-murtadha), they followed the Mu’tazilite sect.

This sect is known for negating and denying what Allah affirmed in His Book, based on their own intellect. If a person goes though the shi’a books, they find similar in fact identical things in their (Mu’tazilah) books.

They took the same position with the Mu’tazilah in pre-decree.

The latter of the shi’a scholars took the mu’tazilah’s beliefs in regards the Qur’an being created and negating the seeing of Allah on the day of resurrection and negating the attributes, and the misconceptions raised by the Mu’tazilah, are the same that are raised by the latter shayookh of the shi’a.

The difference someone would find between these books is the attribution of these erroneous claims to the imams. And that they established their beliefs on mere reasoning of intellect, so there is a mix of reasons as to how they came to these beliefs. The first one is, by way of their imams, and the others took the rational approach of the mu’tazilah. But the matters of Allah’s attributes are from the unseen. So it is based on the Qur’an and the Sunnah. And they lie against Ali RA and Muhammed al Baqir and ja’far As-sadiq, so there is no fixed methodology regarding this matter.

Ibnul Mudhhar said that their madhab regarding the names and attributes of Allah is like the Mu’tazilah, in his book, nahjul mustarshideen p.32, and some of them said ‘our sect is the same as falasifah (philosophers)’ as Tabataba’i in ‘majalisu muwahideen fi usuli deen’ p.21.

So this is in summary of their general creed with respect to the names and attributes of Allah.

The Qur’an is created

The 12 imami shi’a took the position of the jahmiyyah. Al majlisi, in his book ‘al bihaar’ chapter 92 (p.17-21), says ‘the Qur’an is created, he put 11 narrations, all of these narrations are in line with the Mu’tazilah and jahmiyyah. Ayatu shi’a Muhsin al amin mentioned this, ‘the shi’a and the mu’tazilah said the Qur’an is created,’ ‘a’yaanu shi’a’ 1/161.

This is based upon denial of the attributes of Allah, and rejected speech for Allah, because He placed speech in some of His created things, ‘…when the bush spoke to Musa AS, and Jibreel AS bringing down the revelation.’ A’yaanu shi’a, 1/453

Shaykhul islam used to see the person who affirms Allah’s speech but even denies the reality and meaning of it, has committed major kufr.

But when the imams are asked about this, they say ‘the Qur’an is the uncreated word of Allah.’

Tafsir Al-A’yashi 1/8

Rijaal al kashi p.490

But again it is the same problem, with contradictions.

Abdul Jabbar the mu’tazili in his explanation of the five priniciples ‘our madhab in this, is that the Qur’an is the speech of Allah and it is created.’

The one who originated this false belief, was Al-ja’d ibnu dirham, Ibn hajr said he was a innovator and mubtadi’ and he used to say Allah did not take Ibrahim AS a khaleel. And he was killed in Iraq on ‘eid. This was taken later by Jahm bin Safwan (the jahmiyyah), and Ibn kathir and Shaykhul islam, and others said that this Jahm took this creed from Abban bin sam’an, and he took it form talut the nephew of the Labeed bin a’saam, the jew who put magic on the Prophet, and used to say the Torah was created. This talut the nephew was a heretic, he was the first who put into writing, and Dirham took it from him.

Ibn al-atheer ‘al kaamil’ 5/294

Al Hamwiyah 5/20-21

As-Safirini ‘luma’il anwar’ 1/23

Khateeb al baghdaadi mentioned that the father of Bishir al Marifi, he was one of the major ones who said the Qur’an is created, his father was a Jew.

Al-Ja’d bin dirham was one of the people of Harran, and there were remnants from the sabians and philosophers, who denied Ibrahim RA, and this is why he denied Ibrahim being a khaleel of Allah, and the Qur’an being created. Based on saying that ‘no speech is affirmed for Allah, and feeling of love.’ So the Muslims killed him, his maqaala (his claim) spread.

So therefore narrations which state that the Qur’an was revealed uncreated, may therefore reperesent the old shi’a belief, because the saying that the Qur’an is created is an innovation of the latter shi’a.

Many of the people of knowledge said ‘the affirmation by mentioning the infinitve negates metaphor.’ As in Majmoo’ al fatawaa 12/550

And has the matter been as they said, what would be the merit of Musa AS?

Negation of believers seeing Allah on the day of Judgement

First we need to know that the seeing is true. But without going into kayfiyah, asking how. As Allah stated in Surah Qiyamah, ayah 22-23, ‘Some faces on that day shall be shining and radiant, looking at their Lord.’ And there enough narrations which are authentic in the sunan, for the firmness of this belief are strong within Ahlul Sunnah.

The Mu’tazilah denies seeing Allah. The shi’as followed them and many narrations came in their books, as mentioned by Ibn Babaweyh in his book ‘at-tawheed’ and collected by ‘al-bihaar’ forging lies against Abi Abdillah As-sadiq, denying the seeing of Allah in ‘Bihaar’ 4/31.

This is a false attribute to the imams, and we may see few reports affirming the seeing of Allah on the day of judgement.

Their excuse is that this is by way of taqiyyah.

Also they deny that Allah descends on the last third of the night. And they position on this matter is also is very unsteady. Some reports attributed to Imams deny the descent. Such as; Usul al kafi 1/125-127, ‘Bihar’ 3/311-314.

However there are other narrations which agree with ahlul Sunnah.

They describe their Imams by names of Allah, and His attributes

This is something the shi’a were caught unique in this matter. They don’t give Allah His rights, but give it to others than Him. They invented a saying that, the Imams are the names of Allah. Hence denying His asmaa wa sifaat and negating it. And they say it came from the ma’soomeen.

Take for example the saying of Kulayni in aslul kafi, concerning the statement of Allah in 7:180, ‘…and to Allah belongs the best names so invoke Him by them.’ They said ‘Abi Abdillah said: ’We are by Allah asmaa alhusna…’ Usul Al Kafi 1/143

This was also taken by the ‘most reliable’ sources;

Tafsir Al ‘Ayashi 2/42

Al mufeed ‘al ikhtisaas’ p.252

‘Bihaar’ 94/220-222

An-Nuri at-tabrasi ‘Mustadrak al-wasaa’il’ 1/371

Tafsir Burhaan 1/52

As-Safi 2/254

Al majlisi tabulated 36 narrations claiming that the Imams are the face of Allah and the Hand of Allah in bihaar 24/191-194

And they attribute to the imams saying ‘I am the first, I am the last, I am the Most High and I am the Most Near.’

Rijaal Al kashi p.221 no.174

Bihaar 94/180

Basaa’iru Dharajaat p.151

Many reports attributed to them saying ‘We are the face of Allah.’ In Ibn Babaweyh ‘At-tawhid’ p.150

And in tafsir A’yaashi, there is a long narration which makes the believers shiver because of what they attribute to the events of the day of Judgement, and at the end of the narration reported on the tongue of their Imams, ‘…and then we will be brought and sit on the ‘arsh of our Lord.’

‘Ayaashi 2/312

Al bahraani ‘burhaan’ 2/439

Bihaar 3/302 printed by kambaani

Many are the texts which interpret the attributes of Allah as the Imams and so on. Even knowing the unseen. Al kafi there is a chapter ‘the imams know what took place and what is taking place, and nothing escapes their knowledge.’ Usul al kafi 1/260-262 and he reported many narrations. He also had another chapter titled ‘if the imams wished to know they will know.’ Al kafi 1/258. And they attributed to Abu Abdillah, ‘verily I know what is in the heavens and what is in the earth and what is paradise and what is in hell and what will occur.’

Also a story with someone called Saifu tamam ‘I was with Abu Abdullah, with other groups of shi’a in the hijr (next to the ka’ba) and he said ‘is there an eye watching us?’ We looked left and right and said ‘there is no-one’ and he said ’bi rabbil ka’aba (3 times), had I been between Musa and khidr, I would have told them I know better than them and I would have told them that which they didn’t know, that because Musa and Khidr were given knowledge of what has occurred but they have not been given knowledge of things that occur and what will occur and we inherited this knowledge from the messenger SAW.’ Al Kafi 1/260-261

If they claim these statements were made by their Imams, are they different from Fir’aun who said the same? Allah says Surah Naml (27):65, Surah Al an’am(6):59 that He owns the unseen and none besides Him, and Surah A’raf(7):188 ‘Say: I possess no power for myself, and had I knowledge of the unseen, I would have stopped any harm from touching me and caused much good to come to me.’

Earlier we learned the reports attributed to Abu Abdullah, now we see thus ‘How amazing, the matter with some people, claim that we know the unseen, only Allah the Most mighty and Most Magnificent knows the unseen.’ The number of these reports which agree with the truth are like a white hair on a black bull, and if they are closed down, they resort to taqiyyah, and they say this report may sound contradictory but it was said in fear.