Their Aqeedah in Imaan

Their saying, and what is their sayings regarding this article?  They made the belief in the imams part of imaan and what it entails, in fact, they made it the essence of imaan, it came in Usul al kafi ‘Islam is the apparent upon which people are, and that is the shahaadah, then he mentioned the rest of the pillars, and said ‘Imaan constitutes of knowing this matter, with Ali, if he attests to that, but does not know this then he is misguided…’ 2/24, ‘…their reward in the hereafter is depenedant not on Islam , but imaan’ ibid.

And they interpret Allah’s statement in Surah al baqarah (2):136-137 ‘Say, oh muslims ‘we believe in Allah… so if they believe in that of which you believe, then they are rightly-guided, but if they turn away, then they are only in opposition. So Allah will suffice for you against them. And He is the All Hearer, the All-Knower.’ They say, what is meant here, ‘what you believe’ is Ali, Hasan, hussain, Fatimah and the rest of the Imams.

Tafsir Al ‘Ayashi 1/62

Tafsir As-Safi 1/92

Tafsir Al-Burhan 1/157

That is why Ibnul Mudh’har said in his book ‘minhaaj al karaama ma’arifatual imamah’ p.1 ‘the issue of imamah, is one of the pillars of imaan, such that the one will enter into jannah forever, and be saved from the wrath of Allah.’

Muhammed Jawad Al Amily in his book ‘faith with us, is established by acknowledging the imamah of the 12 imams.’

Muhammed al qazwini, ‘Anyone who denies the wilayah of Ali and his imamah, then he has no faith in his account and his deeds will be futile.’

So belief in Imamah is a pillar of faith, and a code to be saved from the wrath and anger of Allah, and be placed in Jannah.

Secondly, we know that the kalimah has two parts, but theirs has three.

So what is the third testimony? Necessitated by their belief in Imams, they invented the third testimony. It is in their adhaan, and after their salaah, and they recite it at the death of their people, before the person dies. Al hurr al Amily, said ‘Chapter: the praiseworthiness of saying the true shahaadah and testification of belief in the imams after every salaah.’ Wasaa’ilu shi’a 4/1038

And there’s some narrations, relating to Abi Ja’far, ‘recite to your dead, at the time of their death, the shahadaah, and al-wilayah’ Furu Al Kafi 1/34, tahdheeb al ahkam 1/82, wasaa’ilu shi’a 2/665

And they also mention this shahadaah at placing the deceased in their graves; Furu al kafi 1/53 tahdheeb al ahkaam 1/91 wasaa’ilu shi’a 2/843

Also when people leave the grave after placing the person in the grave ‘Chapter: praiseworthiness of reciting to the dead and the belief in the imams, and attestation to the wilayah after the people leave the gravesite.’

Ibnu Mudh’ir considered this to be the most honourable of issues to the muslims ‘minhaaj al karaama p.1

To consider this the most important matter of imaan, is Kufr, as it is known as part of the deen by necessity, that believing in Allah and His messenger SAW is the most important matter.

The third matter, took by the creed of the murji’a.

We learned earlier that acknowledging the imams is sufficient for imaan and accepted in paradise. So there is a relation to the murji’a, as they consider that the mere acknowledgement of Allah is acceptable, and some of them say, and there rae different sects, ‘no-one is admitted to hell of those who direct themselves to the qiblah, irrespective of sins.’ They say that no good can be of benefit in presence of kufr, and no sin can affect the imaan.

And Al Kafi contains a chapter entitled by this title, containing six narrations attributed to Abu Abdillah, 2/463

The terminology of imaan to them, is ’love of the a’immah and acknowledgeing the imaam.’ Most of the shi’a believe that the love of Ali, is a good deed where no sin could affect their imaan. Some of their contemporary shayookh responded to this statement of shaykhul islaam, ‘what he attributed to most of the shi’a is false rather they are all in agreement. Not some which Shaykhul Islam mentioned. If this is true then there is no need for infallible imam. Because all of them are going to jannah anyways regardless.

So the murji’a say that imaan is acknowledging Allah, the shi’a say it is acknowledging the imam or love of him. This merely constitutes faith. So there is a strong relationship between these two groups.

Their narrations regarding this are many for example ‘Is deen anything other than love?’ tafsir A’yaashi 1/167, ‘Bihaar’ 27/95

Al Majlisi put a narration under the title ‘Chapter: The reward of their love, and their wilayah and that they are saved from the hellfire’ Bihaar chapter 27, from 73-144. And another placed he put ‘believing in the wilayah of Ali, is a fortress protecting from the fire’ and they said ‘and if people are on agreement on loving him, Allah would have not created the fire’ Bihaar 39/32

‘Ilal Ash-Sharaa’i page 162 ‘No-one will be admitted to paradise except those who love him from the first and last ones, and no-one will be admitted into hellfire from those who hate him from the first to the last.’

Same with Christianity, loving Jesus is enough to be admitted to paradise. And what this entails is that Qur’an was not sent to guide people, but to misguide them as Allah did not mention this criteria for jannah and jahannam?  All these narrations replete and abundant, but you will see some narrations which are like a white hair on a black bull. There are few reports which are also attributed to Ali RA, and show that you should worship Allah alone and call out to Him alone. What about the leaders of kufr from the nations before us, they will be saved from hellfire due to not knowing Ali RA.

First topic in this part: Al-Wa’ad (the Promise of Allah to admit to paradise) and the promise to admit into hell. Their understanding of this promise is the fabrication of attributing to Imams, whereas the assignment of the people of jannah and jahannam is Allah’s only authority and belongs to Him.

They say that the cursing of the companions, which Allah made haraam, they not only allowed, but said this is of the means of drawing nearer to Allah. Bihaar 27/218

And striking the faces and chests, and injuring the self, as commonly seen, and striking self with knives and swords, in remembering Hussain RA, is one of the greatest ways of drawing closer to Allah.

Aqaa’idul imamiah li zanjaani 1/289

Al ayaatul bayinaat li Muhammed Hussein Al-Kashif Al Ghata (one of the contemporaries) p.4 and after

Dharai’tul ma’arif ash-shi’iyyah 21/706

So insulting the companions is from the drawing nearness to Allah. Hassan Nasrullah insults Abu Sufyaan RA, and says that Abu sufyaan plotted to enter Islam in order to destroy Islam from inside. Whilst Allah used them as criteria for people who want to follow the deen. Insulting them is like insulting the Prophet SAW and the deen at large.

In Addition to many innovated worship which lack proof, they put a lot of reward on those acts such as ‘Nayruz’, the day of ghadeer, its night and special invocations, and in their reports it states that the Imams possess guarantees that entitle the shi’a to enter paradise with security, and they give testimony to some of the names that were promised reward and jannah. For example Rijaal Al-kaashi from Ziyaad Adh-dhanadee or al ghandi and Ali bin yaqdeen who said that Abal Hassan secured for him his place in paradise, p.430-431

It is as if they possess the limitless mercy of Allah so they guarantee and give places of jannah to them and deprivation of entering paradise. So do they have special running with Allah or are they messengers? Or did they have special covenant with Allah or did they see the unseen.

Their special position on threat, there is a great deal of focus on imputing kufr upon everyone who fought Ali RA, and that anyone who fought him is a kaafir, and anyone who fought Ali is in hellfire forever. As in ‘Awaa’irul muqalaat’ p.10. This is the ruling on those who oppose them and that is why Ibn Babaweyh said ‘and our belief concerning those who oppose us in one single matter in the deen it is as if it is the same as those who oppose us in all matters of the deen. Al’I’tiqadaat, p.116

So they impute punishment to those that oppose them, but they don’t  affirm the threat to those who say their saying, so they consider that anyone who opposes them falls under the threat of hellfire.

What about the pillars of imaan?

As we know the pillars are, Allah, messengers, Books, angels, Qadr, qiyamaah. We spoke earlier on their deviation in Allah’s names and attributes.

Angels

The correct belief is that they are created from light, but according to the shi’a they are from the light of the imamas, and that they serve the imams, and there are different groups of angels which have different jobs, and there is a group which cling to the grave of hussain, and they say Allah created 70,000 from the light of Ali’s face, and make du’a to anyone, and for him, until the day of resurrection. Kins jami’al fawaa’idh p.334 and bihaar 23/320

And sometimes they say as in ma’ainul zulfah, p.249 that Allah created the angels from the light of Ali. And that from the tasks of some of the angels, is that they have no task, but to sit and cry at the sight of Hussain’s grave and to come and visit him, and that they are 4000 angels. This is in wasaa’ilu shi’a 10/318, furu al kafi 1/325, thawaabul a’mal p.49 and in kaamilu ziyaraat p.189.

And that the visit to Hussain, this is the wish of the people of the heavens and there is no group in the heavens but they ask Allah if for permission to visit the grave of Al-hussain, so a group descends and a group ascends. In At-Tusi’s ‘Tahdheeb’ 2/16, in thawaabul a’mal p.54, wasaa’ilu shi’a 10/322

And they said the angels are servants to the imams and to those who love the Imams, and in one narration it says, that Jibreel AS invoked Allah to be a slave, so they said Jibreel is our servant. ‘Bihaar’ 26/344-345, ‘shaad’ul qulub’ p.214 and ‘kins jami’ul fawaa’idh’ p.483

The angels also are entrusted with the matter of wilayah, and those who oppose them, may be subject to punishment, and that one of the angels were punished by having their wing broken, for not giving allegiance to Ali RA. And that he was not healed until he came and brawled himself by the sight of Hussain. Bihaar 26/341, Basaa’iru dharajaat p.20

And nothing honours the angels more than the acceptance of the wilayah of Ali RA. And they say that they don’t eat or drink, but to make istighfaar on the sinners amongst the shi’a. Bihaar 26/349

Books

They say that the books that were sent down have no authority, they claim that Allah sent down down books upon the Imaams, just as books were sent to the messengers. And they claim that imams possess books sent down upon them and also that the books that were sent down to all the Prophets. And sometimes they bring some texts, saying that these were taken from these books, which to build their creed with, and it may be that the roots of this goes back to the time of Ali RA.

In Bukhari it is narrated that Abu Juhayfah said to Ali RA, ‘have you got a book? He said ‘no except the book of Allah, or what is understood by the muslims.’ I asked ‘what is in this book?’ Ali RA said ‘it only contains some rulings, ransom of the kaafir, and no muslims hold be killed for a kaafir and so on.’

Ibn Hajr commented on this narration, and said that ‘Abu juhayfah RA asked Ali this question because he heard from the some of shi’a, that the household of the Prophet SAW, had some things which the prophet SAW gave to them and told them to keep.’ So that was why Ali was asked and he denied it. So the origins seem to be from the time of Ali RA. It seems that it was from the group of Abdullah bin Saba.

And one of the things they propagated, that Ali had 9/10ths of the Qur’an and that there is a preserved special revelation for Ali, and it took different forms and all focusing on the ahlul bayt having special things not with the people. From the books which they claim, is mushaful faatimah, and they claim was revealed after the death of the prophet SAW. And they report in their books such as Bihaar, basaa’iru dharaajaat, and al kafi. And they said the reason for this revelation is ‘to console her on the death of her father’ and ‘knowledge of what occurs.’ And there seems to be no link between these two.

But the shi’a claim that there is news of the killing of her offspring. So how could Faatimah have been given knowledge which did not occur? Is she better than the messenger SAW?

And they claim it was Ali RA was the one who wrote down this revelation. But in other narrations it states that Ali was busy with writing down the Qur’an. And they claim that in this mushafs, it contains threefold of what is in the Qur’an. Al Kafi 1/239

It even differs in substance Al kafi 3/197

And in other reports, ‘the dictation was by the prophet SAW and the writing was by Ali RA.’ This dictates that this revelation of Mushaf Faatimah, was in the prophet’s time not after his death. Bihaar 26/42 basa’iru dharajaat p.42

And all the imams say that they use mushaaf Fatimah to know what will occur. Al kafi 1/240, bihaar 26/48, Al kafi 1/305-306

So mushaaf Faatimah is a means to check what occurs in the universe, it also contains the laws which are needed to live. Al kafi 1/240

They also claim they have another book called al-jaami’ and ti contains halaal and haraam, compensations and so on. Bihaar 26/23, basaa’iru dharaajaat p.390

Also they have another record called sahifutul wudud, which talks about the prescribed punishments. And they claim there is another book called al-jafr, and that there is no bird that flies in the sky but it is written in therein.  Bihaar 26/19, Ayoon akhbaar ar-ridha p.200

And also something else called dhalaa’ilul Imamah, and this is from their trusted references. As attested to by Majlisi in his book bihaar 1/39-40

And that this book contains what will occur and what has occurred and the news of the heavens, number of angels in the heavens, number of creatures and their names and the names of the prophets and the names of those who belied and those accepted and the names of all creation etc. All of this is on two pages. See Muhammed bin jarir bin Rustum At-Tabari, dhalaa’ilu nubuwwa p.27-28

So why did the imam hide? What has he got to fear? As they claim he hid in the cave to hide from being killed.  But the shi’a claim, there are other books, rather many.

They said ‘the imams don’t speak except by wahy.’ Bihaar 17/155, 54/237

They went to the extent that the prophets are followers of Ali, and that some of the Prophets were punished because they refused to give allegiance to Ali (before his existence). And they attribute narrations falsely to Ali RA, that ‘Allah presented the allegiance to the inhabitants to the heavens and the earth, and whoever attested to that attested to it, and whoever denied it denied it. And prophet Yunus AS denied and rejected the wilayah, so he was made to swallow in the fish’s stomach until he gave allegiance. Bihaar 26/282, basaa’iru p.22 and many other narrations in majlisi’s bihaar under the chapter ‘Them excelling the prophet’s’ 26/267-319 and from here they came to the conclusion, that the Imams are better than the prophets, and that the Imams came to establish the proof against all creation.

We know the messengers are the best of people, and that they are the most entitled to the messengership and Allah prepared them to their perfect ubudiyyah, and striving and da’wah and jihad. Allah knows best where to place His messengers. As Allah said in Surah An’am:124, ‘Allah knows best with whom to place His message.’ So they were distinguished by Allah choosing them and making them the messengers to His creation. Surah Nisaa (4):64 ‘And we have sent no messenger but to be obeyed by Allah’s leave, and no one from creation excels them.’

This creed developed to be adopted by and become a principle of the 12 imamites, the author of ‘sahibu wasaa’il’ admitted to this. And put a chapter page 151, entitled that the ‘Prophet and Imams are better than the rest of creation.’ And the narrations in this are numerous. In bihaar he called a chapter ‘the excellence of the Imams over the Prophets… and the covenant that was taken from the Prophets and angels and rest of creation.’ And that the messengers who became firm in their deen became firm due to their love of the Imam. See Bihaar 26/267

And they gave narrations which mounted according to some narrations, 88 narrations. Attributed to the 12 imams, and that they are the ‘Word of Allah,’ and that they have greater knowledge than the Prophets. A chapter was given to this in 26/297-298 in bihaar al anwaar. And Ibn Babaweyh in his book which is known as the deen of the shi’a affirmed this creed. And said that ‘Allah did nto create anyone better than the Prophet SAW and the Imams.’ Al-i’tiqadaat, p.106-107

And the author of Bihaar narrated this saying of Ibn Babaweyh, and added tht the sayings of the imams are better than the prophets. Some fo their schoalars even aiuthored some books in this effect for example ‘Kitaabu tafdeel A’imma ‘alal Ambiyyah’ meaning ‘Book of the excellence of the imams over the Prophets’ and also ‘tafdeel Ali (alayhi salaam) ala ulil azam ar-rusul’ ‘excellence of Ali over the firmly established messengers’ Hashim Al Bahraani (d.1107) and Muhammed kaadhim Ahzaar and Muhammed Baqir al majlisi (d.1111) and others. And this is the same creed which was followed by Imam Al Khomeini and others of this ilk. This is established in his book Al-hukummah Islamiyyah.

Al Ikhtisaas p.250 and Bihaar 26/294 ‘Allah did not entail the creation of Adaam AS with His two hands except due to allegiance to Ali RA, and Allah did not speak directly to Musa except by the wilayah of Ali and Isa AS was not made a sign except due to his submission to Ali RA.’

They bring life to the dead and talk to animals, and they see the actions of the slaves by a column of light that existed with them since birth. ‘Ayoonil Mu’jizaat’, ‘Yanabee’il ma’aziz wa usulil dhalaa’il’ li Hashim al Bahraani and others. And they speak directly to Allah, and they ascend and Allah enabled them to sit on the throne and that Iblis spoke to Ali, and they gave him attributes before he was even born.

A great deal of this is used upon their graves, and this may cause an easy road to shirk. As there is a chapter in Bihar 42/311, chapter 29 ‘what appeared by the holy tomb from miracles and extraordinary matters, and miracles appearing by the graves of their imams’ 45/390

They wrote books, statistical of all the things that occur by the graves. Al majlisi reported many of these, from that is the curing of incurable diseases just by standing near the graves. Bihaar 42/317

The animals go to these gravesites seeking cure and healing, and it rolls over the grave for its need of cure. Bihar 42/312

The imams can be given deposits to preserve like in Bihaar 42/318

And if you check around this story that it is fabricated by thieves so that they may earn income. So what kind of impact will this stuff have on the worshipper and the laymen amongst the shi’a? And again if you further search into their books, you will again find their Imams denying what lies are made against them. As for example ‘Wallahi, if I attest to and agree to what is said by the kufans about me, then the earth will swallow me, I am but a possessed slave of Allah, unable to do anything.’ Tamqeehul maqaal 3/332