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Found 4 results

  1. Hadith of Ghadir Khumm [A Sunni Perspective] Introduction It is impossible to discuss the Hadith of Ghadir Khumm without first understanding the specific context in which the Prophet (صلّى الله عليه وآله وسلّم) said what he said. This is a general rule of thumb pertaining to the Islamic canon as a whole: it is important to know the background in which a Quranic verse was revealed or a certain Hadith was said. For example, the Quranic verse “slay them wherever you find them” is often used by Orientalists to wrongfully make it appear as if Islam advocates the slaying of people wherever you find them all the time. Of course, if we look at when this verse was revealed, we find that it was specifically revealed during a battle between the Muslims and the Quraish Mushriks; this makes us realize that it is not a general ruling to slay people but rather it was a verse revealed in a specific situation. Likewise, the Hadith of Ghadir Khumm can only be understood in the context in which it was said: A group of soldiers were severely criticizing Ali ibn Abi Talib (رضّى الله عنه) over a certain matter, and this news reached the Prophet (صلّى الله عليه وآله وسلّم), who then said what he said in the Hadith of Ghadir Khumm. Like the Orientalists, the Shia propagandists attempt to remove this background context in which the Hadith was said in order to paint a totally different (and misleading) picture. The Prophet’s intention behind saying what he said at Ghadir Khumm was not at all to nominate Ali (رضّى الله عنه) as Caliph but rather it was only to defend Ali (رضّى الله عنه) against the slander being said against him. It is only by removing the background context that it is possible to render a Shia understanding of the text; it is for this reason that we should always remind our Shia brothers of the background context in which the Hadith of Ghadir Khumm was said. The Importance of Ghadir Khumm to the Shia The Shia claim that the Prophet (صلّى الله عليه وآله وسلّم) divinely appointed Ali (رضّى الله عنه) to be his successor at a place called Ghadir Khumm. Before we discuss the event of Ghadir Khumm with our Shia brothers, we should first define the parameters of such a debate. In other words, we should “set the stakes”: (1) If the Shia can prove their version of Ghadir Khumm, then definitely Ali (رضّى الله عنه) was divinely appointed by the Prophet (صلّى الله عليه وآله وسلّم) and the Shia creed is correct. (2) If, however, the Sunnis disprove the idea that the Prophet (صلّى الله عليه وآله وسلّم) appointed Ali (رضّى الله عنه) at Ghadir Khumm, then our Shia brothers should be willing to accept the fact that Ali (رضّى الله عنه) was never appointed at all by the Prophet (صلّى الله عليه وآله وسلّم) and therefore the entire Shia creed is invalid. The reason we need to make this very clear from the outset is that the Shia propagandists have this uncanny ability to move the goalposts whenever they lose a debate. They will jump from one topic to another; if they lose the debate over Ghadir Khumm, then they will bring up the Incident of the Door, or Saqifah, or Fadak, or who knows what else. The entire foundation of Shi’ism rests on the event of Ghadir Khumm, because it is here that the Prophet (صلّى الله عليه وآله وسلّم) supposedly nominated Ali (رضّى الله عنه) to be his successor. If this event did not take place as the Shia claim, then the Prophet (صلّى الله عليه وآله وسلّم) never appointed Ali (رضّى الله عنه) and the Shia must abandon all of their claims, such as the idea that Abu Bakr (رضّى الله عنه) usurped the God-appointed Caliphate of Ali (رضّى الله عنه). Indeed, the event of Ghadir Khumm is so central to the Shia paradigm–and so important to the Shia theology–that the Shia masses have a yearly celebration known as “Eid-e-Ghadir”. Based on what supposedly happened at Ghadir Khumm, the Shia reject the Caliphate of Abu Bakr (رضّى الله عنه), split away from the mainstream Muslims, and declare that Ali (رضّى الله عنه) was the first of the divinely appointed Imams. The Shia website, Al-Islam.org, refers to Ghadir Khumm as a “momentous event” and the basis for the Imamah of Ali (رضّى الله عنه). Amaana.org says “Eid-e Gadhir is celebrated with great rejoicing by Shia Muslims where they remember Prophet Muhammad’s last instructions to the believers. Eid-e-Ghadir is one of the most important days of rejoicing for Shia Muslims around the world as that was the day our beloved Prophet Muhammad (s.a.s.) declared Hazrat Ali’s vicegerency at Ghadir e Khumm on his return from his last pilgrimage… source: http://www.amaana.org/gadhir/gadhir1.htm ” The reason it is neccessary to strongly emphasize the importance of Ghadir Khumm to the Shia is that we will show how the supposedly strongest ‘weapon’ in the arsenal of the Shia propaganda is actually very weak. If this is the very basis of Shi’ism, then indeed Shi’ism is a very weak doctrine. The Shia say that the Prophet (صلّى الله عليه وآله وسلّم) appointed Ali (رضّى الله عنه) at Ghadir Khumm but simple logic dictates otherwise. What the Shia Claim Happened Al-Islam.org says “After completing his last pilgrimage (Hajjatul-Wada’), Prophet was leaving Makkah toward Madinah, where he and the crowd of people reached a place called Ghadir Khumm (which is close to today’s al-Juhfah). It was a place where people from different provinces used to greet each other before taking different routes for their homes. In this place, the following verse of the Qur’an was revealed: “O Apostle! Deliver what has been sent down to you from your Lord; and if you don’t do it, you have not delivered His message (at all); and Allah will protect you from the people …” (Qur’an 5:67) The last sentence in the above verse indicates that the Prophet was mindful of the reaction of his people in delivering that message but Allah informs him not to worry, for He will protect His Messenger from people. Then followed the key sentence denoting the clear designation of ‘Ali as the leader of the Muslim ummah. The Prophet held up the hand of ‘Ali and said: “For whoever I am his Leader (mawla), ‘Ali is his Leader (mawla).” Immediately after the Prophet finished his speech, the following verse of the Qur’an was revealed: “Today I have perfected your religion and completed my favour upon you, and I was satisfied that Islam be your religion.” (Qur’an 5:3) The above verse clearly indicates that Islam without clearing up matter of leadership after Prophet was not complete, and completion of religion was due to announcement of the Prophet’s immediate successor.
  2. The Quran Challenge Crux of the Sunni/Shia Divide The center of the debate between the Ahlus Sunnah and Shia revolves around the issue of Imamah (i.e. Aimmatal Masoomeen). The importance of Imamah is so great that the Shia Ulema consider those who reject Imamah to be Kaffir. Likewise, the Sunni Ulema consider those who accept (in toto) the Shia doctrine of Imamah to be Kaffir. Most of the polemical debate between Sunni and Shia revolves around peripheral issues such as Mutah, Matam, Saqifah, Ghadeer Khumm, Fadak, and other such side issues. However, the fundamental issue of debate–namely Imamah–is oftentimes ignored. In the words of Sidi Abu Salih: Every other disagreement the Shia have with the Sunnis [other than Imamah] has its roots in the Shia insistence on Imamah as a principle of Islam, both in belief and practise. From differing views and interpretations of history, entirely different systems of Hadith collection and authentication, and divergent manners of performing Islamic practises, all these dissimilarities can be traced back to Imamah as a doctrine in Shia faith. It is therefore only reasonable that the focus of any serious quest for truth would begin and end with the principle of Imamah in the mind of the truth-seeker. Trying to research about the differences between Shia and Sunni without considering the dogma of Imamah as a main sticking point will lead to dead ends and fruitless arguments. I have personally witnessed a number of [sunni-Shia] discussions that quickly descend into chaos because one side or the other wishes to discuss a subject of peripheral importance. Source: Sidi Abu Salih, Imaamah and the Quran: An Objective Perspective, p.5; Download book here It is safe to say that if the Shia did not believe in the concept of Imamah, then they would not be considered a separate sect. The other issues of contention between Sunni and Shia are simply a consequence of Imamah. Hence, Imamah and its validity in the Quran is the main issue of contention between the Ahlus Sunnah wal Jama’ah and their Shia brothers. Imamah Before we proceed, it is important to state what exactly is the Shia doctrine of Imamah. The Shia doctrine of Imamah: Apart from the Prophets, there are another group of God-appointed persons called Imams. These are people who possess Ismah (infallibility) and have access to a knowledge that is not accessible by ordinary people. The world cannot be empty of an Imam otherwise it will be destroyed. In the Islamic context, these individuals are twelve people among the descendants of the Holy Prophet (صلّى الله عليه وآله وسلّم) who are appointed by nobody except Allah (عز و جل) alone to lead the Muslims. Anyone who chooses a leader other than these twelve is misguided and not a complete believer. The twelvth (last) of the Imams is the Mehdi and, although he has been in occultation for more than one thousand years, he will return when Allah (عز و جل) wishes and then justice will prevail. Importance of Imamah The above stated doctrine of Imamah is the core belief of the Shia. The Shia consider five articles of belief as fundamentals of religion. These are: 1. Tawheed (Oneness of God) 2. Nabuwwah (Prophethood) 3. Ma’ad (Day of Judgement) 4. Adl (Justice of God) 5. Imamah (the above stated doctrine) Imamah is considered by the Shia to be one of the Usool-e-Deen [fundamentals of religion]. In the words of Sidi Abu Salih: In Shi’ism, the matters of religion are divided into Usool-e-Deen and Furoo-e-Deen. The Usool-e-Deen are the principles of belief in the religion, analogous to the Pillars of Faith in Sunnism. The Furoo-e-Deen relates to the practises in the religion, such as prayer, fasting, pilgrimage, and so on. To introduce the reader to what constitutes the Usool-e-Deen in Shi’ism, I will quote the following tract from Allamah Muhammad Husayn al-Kashiful Ghita’s book “The Origin of Shi’ite Islam and its Principles” (Asl ash-Shi’ah wa Usuluha): “Those matters which concern knowledge or wisdom, are called Usool-e-Deen (fundamentals of religion) and they are five: Tawheed, Nabuwwah, Imamah, Adl, and Ma’ad.” [“The Origin of Shiite Islam and its Principles, Part II: Fundamentals of the Religion”, Part II: The Fundmentals of the Religion, Section The Fundamental Beliefs, p.218] In similar fashion, the Shia scholar Muhammad Ridha Muzaffar states: “We believe that the Imamah is one of the fundamentals of Islam (Usool-e-Deen), and that man’s faith can never be complete without belief in it.” …The [only] real issue of contention [between Sunni and Shia] is with respect to [the belief in] Imamah. As [the Shia scholar] Allamah Kashiful Ghita mentions: “It is the question of the Imamah which distinguishes the Shia sect from all other sects. Other differences are not fundamental; they are furoo’i (i.e. secondary)” [Asl-ul-Shia wa Usuluha, p.221] Source: Sidi Abu Salih, Imaamah and the Quran: An Objective Perspective, p.7; Download book here Thus, the importance of Imamah in Shi’ism is more than the importance of Salat (prayer); Imamah is considered Usool-e-Deen [i.e. fundamental] whereas Salat is Furoo-e-Deen [i.e. secondary]. It would be accurate to say that the Furoo-e-Deen are a direct consequence of the Usool-e-Deen. Imamah is considered the most important pillar of Islam. And by Imamah, we do not mean “leadership” since even the Sunni–as well as any group of people–consider leadership to be an important issue. When we refer to “Imamah” we are referring to the specific Shia doctrine of God-appointed infallible leaders who must be followed. Denying Imamah The sheer importance that the Shia scholars give to Imamah can be seen by their views on those who reject Imamah. Let us see what the popular Shia website, Al-Shia.com, has to say about this: Al-Shia.com says “:“فيمن جحد إمامة أمير المؤمنين والائمة من بعده عليهم السلام بمنزلة ( 6 ) من جحد نبوة الانبياء عليهم السلام . واعتقادنا ” “فيمن أقر بأمير المؤمنين وأنكر واحدا من بعده من الائمة عليهم السلام أنه بمنزلة من آمن بجميع الانبياء ثم أنكر بنبوة محمد صلى الله عليه وآله “ Translation: Imam Al-Saduk says, “Our belief is that the one who rejects the Imamah of Ameer al Mumineen [Ali] and the Aimmah (Imams) after him, has the same position like the one who rejects the Prophethood of the Prophets.” Further, he states: “And our belief is that the one who accepts Ameer al Mumineen [Ali] but rejects a single Imam after him, has the same position like the one who believes in all of the Prophets and then rejects the Prophethood of Muhammad (saws).” source: http://www.al-shia.com/html/ara/books/behar/behar27/a7.html ” Al-Shia.com says “Shaikh Mufid declared: “اتفقت الامامية على أن من أنكر إمامة أحد من الائمة وجحد ما أوجبه الله تعالى له من فرض الطاعة فهو كافر ضال مستحق للخلود في النار” Translation: “The Imamiyyah [shia] are in agreement (’Ijma) that the one who rejects the Imamah of one Imam and rejects the obedience to them which Allah ordered is a misguided Kaffir deserving to remain in Hell-Fire forever.” source: http://www.al-shia.com/html/ara/books/behar23/a39.html” Therefore, we see that this issue of Imamah is not one to be taken lightly. On the one side, the Shia scholars say that those who reject Imamah are misguided and deserving of Hell-Fire. On the other hand, the Sunni scholars say that those who accept the Shia doctrine of Imamah in toto [i.e. in totality] are guilty of believing in false prophethood (i.e. Dajjals). Where is the Doctrine of Imamah in the Quran? We ask the reader: where is the doctrine of Imamah in the Quran? This is a very sound question. The Quran is the book of guidance and we have been told by the Prophet (صلّى الله عليه وآله وسلّم) that whenever we feel lost, we can consult the Quran and it will never betray us. The Shia doctrine of Imamah is not a minor issue, but rather it is very important and it is the core belief of the Shia. Its importance is to the extent that the Shia Ulema hold that because of disbelief in this doctrine, 80% of Muslims are misguided and in fact not true believers. If this is the case, then we ask the reader: which verses of the Quran have given us this “all-important” doctrine of Imamah? If Imamah is central to Islam, and the Quran is the central book of Islam, then surely the Quran should have the belief of Imamah in it. And yet, for hundreds of years, the Shia scholars have not been able to answer the “Quran Challenge.” The Ahlus Sunnah wal Jama’ah has repeatedly challenged the Shia to produce even one single verse in the Quran that outlines the Shia concept of Imamah. Time and time again, anyone who tries to seek proof for Imamah from the Quran fails to do so. The Quran Challenge This is an open challenge for the Shia to give Quranic verses which outline and justify the Shia concept of Imamah. Can the Shia produce even a single verse outlining Imamah, without any additions to the translation, without parenthetical insertions to the translation, without Hadith to “support” their interpretation, without Tafseer, and without their own personal commentaries leading us from verse to verse? When the Shia is forced to produce the Quranic verses without any additions, he will find it impossible to even come close to fulfilling the “Quran Challenge.” Not a single verse in the Quran says anything even remotely close to “O believers, after the Prophet, there will be twelve Imams chosen by Allah and you should follow them.” The Shia can never produce a single verse in the Quran that shows anything even similar to this. In fact, the Shia will be forced to produce long Tafseer and circuitious arguments involving certain verses with added meanings to them; but if we ask the Shia to simply read the verse without any insertions, then suddenly they cannot produce even a single verse in the Quran to justify Imamah. Suffice to say that the Shia becomes polemically incapacitated if he is forced to use the Quran and Quran alone. The Shia have stated that Imamah is the fundamental of faith, and so there should thus be many verses in the Quran on this topic. Yet, the “Quran Challenge” only asks for the Shia to produce even a couple of verses from the Quran, yet even this is not possible. Not a single verse in the Quran mentions the names of their Infallible Imams; not even Ali’s name (رضّى الله عنه) is ever mentioned in the Quran. But more importantly than this, there is not a single mention of the very concept of Imamah. This is peculiar, to say the least; how can Imamah be part of Usool-e-Deen (a fundamental pillar of faith) and yet not be mentioned even a single time in the Quran? The truth is that the Quran mentions all the fundamentals of belief, and if something is not in the Quran, then that “thing” cannot possibly be a fundamental of belief. Imamah Not Mentioned in Quran Every single fundamental of Islam is mentioned in the Quran numerous times. Tawheed and the concept of Allah (عز و جل) are mentioned over two thousand times. The concept of Messengers and Prophets [Risalah and Nabuwwah] is mentioned repeatedly; in fact, the words “Rasool” and “Nabi” is used over four hundred times. All of the other Usool-e-Deen (fundamental of religion), other than Imamah, are mentioned hundreds of times in the Quran. Yet, the Quran remains completely silent on the issue of Imamah. The Shia say that Imamah is one of the Usool-e-Deen, but we see that even the Furoo-e-Deen (the subsidiary and secondary parts of religion) are mentioned much more than Imamah is (which is actually never mentioned). Salat (prayer), the second pillar of Islam, is mentioned 700 times in the Quran. Zakat (charity), the third pillar of Islam, has been mentioned over 150 times. And yet, where is Imamah? The Quran is the complete guide for humanity, and yet the Shia are saying that the fundamental core belief (i.e. Imamah) is not in it. The Quran clearly says that Muhammad (صلّى الله عليه وآله وسلّم) is divinely appointed as the the Messenger of Allah (عز و جل) and that we should follow him. If there was another divinely appointed person we were supposed to follow after him, shouldn’t his name also be mentioned in the Quran? Why is it too much to ask that the twelve Imams be named in the Quran? Or how about even one of them? Not even Ali (رضّى الله عنه) is named in the Quran. For argument sake, we will not even demand names; what about even the very concept of divinely appointed Imams that will come after the Prophet (صلّى الله عليه وآله وسلّم) and that we must follow them? We would argue that Allah (عز و جل) should have included the names of such people for the book to really be complete, yet we are unable to find even a single verse in the Quran which describes even the concept of Imamah. Not a single verse can the Shia produce in this regard. The Quran is the ultimate guide for humanity. It contains all the fundamental beliefs of our faith. If Imamah was really a part of our faith, then it would be in the Quran. But Imamah is not in the Quran and we reject whatever belief is not justified in the Quran. There are many verses in the Quran that say that the believers are those who pray, give alms to the poor, do good deeds, and other such things; but why is it that not a single verse says the believers are those who follow and obey the Infallible Imam? Conclusion Both Sunni and Shia, as well as all other Islamic-oriented sects, have their own set of Hadith, Tafseer, historical accounts, and rituals. However, the Quran should be mutually agreed upon by both sides as being an authentic guide to the truth. In the words of Sidi Abu Salih, in order for a dialogue between Sunni and Shia to be fruitful, …the Lowest Common Denominator should be found, a work that will be accepted as fully authentic in terms of its message and its integriy by both the Sunni and Shia sides. This book is, of course, the Noble Quran. Therefore, the first and most important place to look for resolving big differences of doctrine such as those between the Sunni and Shia sects should be the Quran. Source: Sidi Abu Salih, Imaamah and the Quran: An Objective Perspective, p.14; Download book here Thus, whichever group has basis for its beliefs in the Quran, it is this group that we should adhere to. A group whose beliefs are not in the Quran cannot be followed as this would be refuting the Word of Allah (عز و جل). The Quran is complete in its guidance; Allah Almighty (عز و جل) says: “We have left nothing out of the Book.” (Quran, 6:38) In Nahjul Balagha, which the Shia believe are Ali’s sermons and letters, Ali (رضّى الله عنه) says: “The Quran is the Hujjat (Proof) of Allah for his servants…it is the basis of Islam…and the guidance for anyone who follows it and justification for anyone who takes it as his approach and the evidence for anyone who takes it as his supporter in his discussions and winner for anyone who uses it for making his arguments.” [Nahjul Balagha, Sermon 198] Imam Sadiq is reported to have said in Shia Hadith: “Anyone who comes to recognize the truth from any sources other than the Quran will not be saved from Fitnah.” The importance of the Quran is stated clearly by the Infallible Imams of the Shia: “If you come across two Hadiths narrated from us [imams] then compare them with the Book of Allah; what is in accordance then take it and what is in disagreement then reject it.” (Al-Istibsar, Volume 1, p.190) And again: “Whatever comes to you related from us [imams] then compare it with the Book of Allah; whatever is in accordance with it then accept it and whatever contradicts it then reject it.” (Al-Istibsar, Volume 3, p.158) The realization that Imamah does not appear in the Quran may come as a shock to our Shia brothers. We encourage them to look in the Quran for verses about the twelve Infallible Imams, and surely they will not find any. As stated by one brother: “I did not find Shi’ism in the Quran.” Article Written By: Owais Muhammad Edited By: Ibn al-Hashimi, www.ahlelbayt.com Special thanks to the author of the following book “Imaamah and the Quran: An Objective Perspective” By: Abu Salih Synopsis: Imamah is one of the fundamental beliefs of the Shia, and it is the major difference between the Shia and mainstream Muslims. The Quran is the central book of Islam, and hence, it contains all of the major beliefs of the Muslims. In the book “Imaamah and the Quran”, the author analyzes how Imamah, the major belief of the Shia, is absent from the Quran. This book was instrumental in the creation of this website, and it can be purchased here.
  3. Slander Against Prophet’s Wives The Shia scholars slander the Prophet’s wives, Aisha (رضّى الله عنها) and Hafsa (رضّى الله عنها). They do not have a good opinion of Aisha (رضّى الله عنها) because she was the daughter of the first Caliph (Abu Bakr [رضّى الله عنه]), and they do not speak well of Hafsa (رضّى الله عنها) because she was the daughter of the second Caliph (Umar bin Khattab [رضّى الله عنه]). The Shia believe that Aisha (رضّى الله عنها) was a Munafiqh (hypocrite) and Kaffir (disbeliever), and we see this allegation in the well-known books of the Shia: “Aisha was an infidel woman (Kaffir).” (Hayat-ul-Quloob, Vol. No. 2, Page No. 726) It is further stated: “Aisha was a hypocrite (Munafiqh).” (Hayat-ul-Quloob, Page No. 867) And again: “Aisha and Hafsa were hypocrite and infidel women.” (Hayat-ul-Quloob, Vol. No. 2, Page No. 900) The famous Ayatollah, Mullah Baqir Majlisi, states: “She [Aisha] was a traitor.” (Mullah Baqir Majlisi, Tadhkiratul Aimmah, p. 66) The Shia argue that whoever denies the Imamah of Ali (رضّى الله عنه) is considered a Kaffir, and they say that Aisha (رضّى الله عنها) is one of the leaders (along with Muawiyya [رضّى الله عنه]) in the opposition against Ali’s Imamah (رضّى الله عنه). Let us see what the popular Shia website, Al-Shia.com, has to say about this: :”فيمن جحد إمامة أمير المؤمنين والائمة من بعده عليهم السلام بمنزلة ( 6 ) من جحد نبوة الانبياء عليهم السلام . واعتقادنا ” “فيمن أقر بأمير المؤمنين وأنكر واحدا من بعده من الائمة عليهم السلام أنه بمنزلة من آمن بجميع الانبياء ثم أنكر بنبوة محمد صلى الله عليه وآله “ Source: http://www.al-shia.com/html/ara/books/behar/behar27/a7.html Translation: Al-Saduk says, “Our belief is that the one who rejects the Imaamat of Ameer ul Mu’mineen [Ali] and the Aimmah after him, has the same position like the one who rejects the Prophethood of the Prophets.” . Further, he states: “And our belief is that the one who accepts Ameer ul Mu’mineen but rejects a single Imaam after him, has the same position like the one who believes in all the Prophets and then rejects the Prophethood of Muhammad (saws).” . Sheykh Mufid declared: “اتفقت الامامية على أن من أنكر إمامة أحد من الائمة وجحد ما أوجبه الله تعالى له من فرض الطاعة فهو كافر ضال مستحق للخلود في النار” Source: http://www.al-shia.com/html/ara/books/behar/behar23/a39.html Translation: “The Imamiyya is in agreement that the one who rejects the Imaamat of one Imaam and rejects the obedience to them which Allah (t) ordered is a misguided Kaffir deserving to remain in Hell-Fire forever.” . Hence, there should be no confusion on this matter that the Shia believe Aisha (رضّى الله عنها) is a disbeliever (Kaffir) destined for Hell-Fire. In fact, the Shia Tafseer on Al-Islam.org declares that Aisha (رضّى الله عنها) is not only a Kaffir but rather she is the very leader of the Kufaar [imam al-Kufr]. Al-Islam.org quotes the Shia Tafseer for verse 9:12 as: “According to the Holy Prophet, a-immatal kufr (leaders of infidelity) are also those who opposed and fought against the divinely commissioned Imams of the Ahl ul Bayt…Ali ibn abi Talib had recited this verse at the battle of Jamal and quoted the above noted prophecy of the Holy Prophet.” [Pooya/M.A. Ali 9:12, http://www.al-Islam.org/quran/] . In Tafseer Al-Qumi (which is perhaps the most classical of Shia Tafseer), it is said that it is the people whom Ali (رضّى الله عنه) fought in the Battle of Jamal including Aisha (رضّى الله عنها), Talha (رضّى الله عنه), and Zubair (رضّى الله عنه) who are being referred to in this Verse as the “Leaders of Kufr.” This view is also the position of Kashani in his Tafseer Al-Safi, and in other Shia interpretations. The Majma ul Bayan Tafseer also includes Aisha (رضّى الله عنها) as one of the “Aimmatul Kufr” (Imams of Kufr) along with the Quraish polythiests, the Persian Magians, and the Byzantine Christians. . Oftentimes one will find Shias who use Taqiyyah (deception to protect one’s religion) when they debate with the Ahlus Sunnah, and they claim that they don’t say that Aisha (رضّى الله عنها) is a Kaffir. How is this possible when Aisha (رضّى الله عنها) supposedly fought against the so-called Infallible Imam of the Shia? Not only this, but Aisha (رضّى الله عنها) was the sole reason that the Ahlus Sunnah believe Abu Bakr (رضّى الله عنه) to be the first Caliph and not Ali (رضّى الله عنه). To the Shia, Aisha (رضّى الله عنها) thus represents the leader of the enemies of Ali (رضّى الله عنه), a chronic liar and fabricator of Hadith. Let us now examine what Al-Tijani (a popular Shia scholar) said about Aisha: “…she [Aisha] tried hard to support her father, even by fabricating sayings [Hadith].” (Then I was Guided, p.141). Here, Al-Tijani is accusing the Prophet’s wife of being a liar. It is well accepted that fabricating Hadith is Kufr (disbelief) both in Shia and Sunni schools of thought. The Shia call Aisha “the horn of Shaitan” and they claim that the Prophet said this. Al-Tijani alleges in his book: “Once the Prophet (saw) was giving a speech, and he pointed towards the house where Aishah was living, then said, ‘There is the trouble … there is the trouble … there is the trouble … from where the devil’s horns come out.’” (Then I was Guided, p.119) The accusations by the Shia scholars do not stop there. To create a diabolical mystique around Aisha (رضّى الله عنها), they accuse her of hating to even mention the name of Ali (رضّى الله عنه) and that she celebrated on the day that Ali (رضّى الله عنه) died. Al-Tijani says: “she [Aisha] did not like mentioning his [Ali’s] name, and when she learnt of his death she knelt and thanked Allah.” (Then I was Guided, p.117-118) The Shia scholars even accuse Aisha (رضّى الله عنها) of being an accomplice to murder. They say that Aisha (رضّى الله عنها) advocated the murder of Uthman (رضّى الله عنه), and they quote her as saying “Kill the old fool [uthman].” Not only did she advocate the murder of Uthman (رضّى الله عنه), but the Shia also say that she then used the murder of Uthman (رضّى الله عنه) as an excuse to wage war against Ali (رضّى الله عنه) and kill even more Muslims. Al-Tijani claims: “she permitted the killing of innocent people and started a war against the commander of the believers and the Companions who voted for him, and she caused the deaths of thousands of Muslims, according to the historians. She did all that because she did not like Ali who advised the Prophet to divorce her.” (Then I was Guided, p.117) Not only this, but the Shia scholars also add that Aisha (رضّى الله عنها) was responsible for the murder of Muawiyya (رضّى الله عنه). There are even Shia scholars who argue that Aisha (رضّى الله عنها) and Hafsa (رضّى الله عنها) attempted to murder the Prophet (صلّى الله عليه وآله وسلّم) himself: “Aisha and Hafsa poisioned the Prophet.” (Jila-ul-Ayoun, Page No. 118) This is voiced by one of the Shia Maraje, namely Mullah Baqir Majlisi: “Aisha and Hafsa tried to martyr Rasulullaah by giving him poison.” (Vol. 2, Hayat-ul-quloob, page #870, Mullah Baqir Majlisi) And again: “…those two female munafiqs (referring to Aisha and Hafsa) agreed to martyr Rasulullah by administering poison to him.” (Hayatul Quloob, page 745, Vol 2, Mullah Baqir Majlisi) Some of the more liberal Shia will deny that Aisha (رضّى الله عنها) poisioned the Prophet (صلّى الله عليه وآله وسلّم), but they will not deem it blasphemous to argue this point; in fact, we noticed an entire thread about this topic on Shia-Chat, where poster after poster was arguing that Aisha (رضّى الله عنها) had attempted to poison the Prophet (صلّى الله عليه وآله وسلّم). We hope it is becoming more and more apparent that the accusations levied at Aisha (رضّى الله عنها) seem to stem more from emotions, rhetoric, and inherent bias rather than reliable and referenced historical facts. Aisha (رضّى الله عنها) and Hafsa (رضّى الله عنها) are portrayed as being demonically bad people; these being two of the women whom the Prophet (صلّى الله عليه وآله وسلّم) remained married to and loved for his entire life. The Shia cleric Mutahhiri was quoted in the Tehran Times as saying: “Now that we see Ali, and Ammaar, Uways al-Qarani and others face to face with Aisha and az-Zubayr and Talhah, we do not feel any hesitation, for we see the second group as people with the look of criminals, that is, the effects of evil and treachery are evident on their faces: and when we look at their faces and their treacherous characters we guess that they are people of the Fire.” (Shia cleric Mutahhiri, Tehran Times, 25th August, 1982) This is voiced again in this Shia book: “…Muawiyya and Aisha were worst people of all times.” (Makalmaat-e-husainia, page #59). And Mullah Baqir Majlisi said: “They [Aisha and Hafsa] were both hypocrites [Munafiqeen].” (Mullah Baqir Majlisi, Hayatul Quloob, 2:745) And there are even Shia scholars who go to the extreme of saying that Aisha (رضّى الله عنها) and Hafsa (رضّى الله عنها) were indecent women: “Hafsa was an indecent women.” (Tohfa-e-Hanfia Dar Jawab Tohfa-e-Jaffria, Page No. 123) And: “Aisha was charged of committing open vulgarity.” (Quran Majeed by Maqbool Hussain Dehlevi, Page No. 840) Al-Tijani says in his book: “How could Umm al-Mu’mineen Aishah leave her house in which Allah had ordered her to stay, when the most High said: ‘And stay in your houses and do not display your finery like the displaying of the ignorance of yours.’” Is Al-Tijani accusing the Prophet’s own wife of displaying her finery [i.e. showing her breasts, body, etc] to everyone? The Shia scholars believe that the Mehdi will come and exhume the body of Aisha (رضّى الله عنها) in order to flog her for her sins: “When the Twelvth Imam returns, Aisha will be raised from the dead so as to be whipped as due punishment.” (Al Shafi, Vol. No. 2, Page No. 108) And: “When the Twelvth Imam returns, he will bring Aisha to life so as to torment her.” (Haq-ul-Yaqeen, Page No. 139) As well as: “Imam Mehdi will punish Aisha with stripes.” (Hayat-ul-Quloob, Vol. No. 2, Page No. 901) Mullah Baqir Majlisi says: “When Imam Mahdi arrives, Aisha will be resurrected so that she may be given a prescribed punishment and that Fatima be vindicated.” (Mullah Baqir Majlisi, Haqqul Yaqeen, p. 347) The Shia accusations against Aisha (رضّى الله عنها) range from the absurd [i.e. that she gave poison to the Prophet] to the outright childish; for example, Al-Islam.org dedicates so much of its webspace to discuss how Aisha (رضّى الله عنها) was an imprudent, rude, and “jealous woman.” Stories will then be cited about how Aisha (رضّى الله عنها) was so jealous and vengeful towards her co-wives and step-child Ibrahim (رضّى الله عنه); the way the Shia describe her makes her sound diabolical, more like the wicked stepmother in the Disney movie “Cinderella” than a real life person. In fact, the Shia will never even name their daughter “Aisha” because to them this name is a cursed and wretched name; this shows the depth of their hatred for Aisha (رضّى الله عنها). The Shia scholars will belittle Aisha (رضّى الله عنها) by saying that she was barren and infertile, citing this as a reason that Aisha (رضّى الله عنها) hated her co-wives and was jealous of Fatima (رضّى الله عنها). The entire faith of Shi’ism is based upon calling Aisha (رضّى الله عنها) a liar and a fabricator of Hadith. To the Shia, Aisha (رضّى الله عنها) is the chief rejector of the Imamah of Ali (رضّى الله عنه), because of whom the entire Ahlus Sunnah wal Jama’ah supposedly abandoned the Imamah of Ali (رضّى الله عنه). We wonder why then the Shia scholars say that they are the “followers of Ahlel Bayt” since Aisha (رضّى الله عنها) and her co-wives are the Ahlel Bayt! Allah Himself addresses them in the Quran as such. The Quran specifically refers to the wives of the Prophet (صلّى الله عليه وآله وسلّم) as Ahlel Bayt in the following verse: “O wives of the Prophet! You are not like any other of the women; If you will be on your guard, then be not soft in your speech, lest he in whose heart is a disease yearn; and speak a good word. And stay quietly in your houses, and make not a dazzling display, like that of the former Times of Ignorance; and establish regular Prayer, and give regular Charity; and obey Allah and His Messenger. And Allah only wishes to remove all abomination from you, you Ahlel Bayt (People of the House), and to make you pure and spotless.” (Quran, 33:32-33) The transliteration reads: “Ya nisa al-nabiyi lastuna kahadin mina alnisa-i ini itaqaytuna fala takhdaAAna bialqawli fayatmaAAa allathee fee qalbihi maradun waqulna qawlan maAAroofan Waqarna fee buyootikunna wala tabarrajna tabarruja aljahiliyyati al-oola waaqimna alssalata waateena alzzakata waatiAAna Allaha warasoolahu innama yureedu Allahu liyuthhiba AAankumu alrrijsa Ahlul Bayt-i wayutahhirakum tatheeran” (Quran, 33:32-33) We ask Allah to shower His infinite blessings upon Aisha (رضّى الله عنها) and Hafsa (رضّى الله عنها), the Mothers of the Believers, and to protect them from the slander of the Nasibis who, while proclaiming what has been mentioned above, can not possibly claim to love the Ahlel Bayt of Muhammad (صلّى الله عليه وآله وسلّم) despite whatever they claim of the Ahlel Bayt of Ali (رضّى الله عنه). In future articles, we shall Insha-Allah refute this malicious slander against our beloved Mothers, Aisha (رضّى الله عنها) and Hafsa (رضّى الله عنها).
  4. Taqiyyah Modern day Shi’ism is a branch of the Saba’ite cult which was founded by Abdullah Ibn Saba. The Saba’ites used the tactic of Taqiyyah in order to avoid persecution and to avoid detection from the authorities. They were a secret society much like the Free Masons, Illuminati, and other such cults. Throughout history, the Shia have used Taqiyyah in order to avoid persecution and to avoid detection. The practise of Taqiyyah allowed the Shia cult to spread and grow. According to one Shia scholar: “Shi’ism would not have spread if it wasn’t for Taqiyyah.” (“Tarikhush Shi’ah” by Muhammad Husain Jafari Sahiwal, p.230) Taqiyya (التقية) is translated literally as “speaking contrary to one’s inner beliefs.” It is often translated by the Shia propagandists as “dissimulation” and in fact this definition of Taqiyyah is a sort of Taqiyyah in and of itself! The Shia use the word “dissimulation” only because nobody really knows what the word means, and it is a euphemism for the word “deceit.” The Shia propagandists are hiding behind the word “dissimulation” in the hopes that nobody will take the time to look up this word in the dictionary. According to http://www.dictionary.com/, the word “dissimulation” translates to: Dissimulation: n., the act of deceiving [synonyms: deception, deceit, dissembling] Thus, let us be honest when we discuss Taqiyyah and use words that the common man will understand. Taqiyyah translates to “the act of deceiving.” An explanation of Taqiyyah was given by the Infallible Imam of the Shia as recorded in Al-Kafi, the most reliable of the Shia books of Hadith: The Imam said that Taqiyyah is to say one thing outwardly but to believe another inwardly. There is another term for this: lying. It is a very odd faith that allows for lying, and not only allows for it, but commands it! The Shia have gone on to say that Taqiyyah is a virtuous act and a highly encouraged act. It is classed as Mustahabb (highly recommended). The Shia propagandists will use Taqiyyah when they explain what Taqiyyah is. They will argue that Taqiyyah is allowed when one’s life is in danger. However, this is not the only time in which Taqiyyah is observed by the Shia! We read on Grand Ayatollah Sistani’s official website the following Fatwa: Question: What are the kinds of Taqiyah (dissimulation) and when is it obligatory? Answer: There are different types of Taqiyah: 1) Taqiyah is done for safety reasons. For example, a person fears that he might be killed or harmed, if he does not observe Taqiyah. In this case, it is obligatory to observe Taqiyah. 2) Reconciliatory Taqiyah. This type of Taqiyah is done when a person intends to reconcile with the other side or when he intends to soften their hearts. This kind of Taqiyah is permissible but not obligatory. 3) Sometimes, Taqiyah may cause a more important obligation to be lost or missed, if so it is forbidden… 4) Sometimes, Taqiyah may lead to the death of an innocent person. If so, it is not permissible. It is therefore haram (forbidden) to kill another person to save your own life. (source: Grand Ayatollah Sistani’s official website, http://www.sistani.org/html/eng/menu/4/?lang=eng&view=d&code=36&page=1) In other words, Taqiyyah is permitted to: 1. Save oneself (mandatory) 2. Reconciliatory Taqiyyah: Softening hearts (permissible, not mandatory) 3. To escape an obligation such as speaking out against oppression or infidelity (forbidden) 4. To preserve one’s life if it means someone else may die (forbidden) Firstly, we see that there are different types of Taqiyyah. What the Shia propagandists do is that they simply talk about the first type mentioned above (i.e. to save one’s life) but they do not discuss the second type of Taqiyyah mentioned. It is the second type of Taqiyyah–reconciliatory Taqiyyah–which interests us. It can better be explained by none other than the Infallible Imam of the Shia. According to the Shia’s Al-Kafi, Imam Sadiq is reported to have said in an authentic narration: “Mix with them (i.e.non-shia) outwardly but oppose them inwardly.” (Al-Kafi, vol.9, p.116) Thus, there should be no confusion as to the intent of Taqiyyah. Softening the hearts is an attempt to weaken the enemy’s defenses against an imminent and clandestine attack by the Shia. The claim by the Shia propagandists that Taqiyyah is only permissible to save one’s life is false. It is also permissible to do Taqiyyah in order to save one’s religion, as this is considered more sacred than one’s life. In order to further Shi’ism, it is permissible to lie. This falls under the category of “softening hearts” (i.e. softening their hearts to the call of Shi’ism). Thus, the Shia are allowed to lie when they discuss their faith with others. For example, we will see that that the Shia will oftentimes avoid insulting the Sahabah and Wives of the Prophet in front of the followers of the Ahlus Sunnah. If we ask them why they hate the friends and wives of the Prophet, they will feel no qualms in lying to us and saying that they don’t hate them at all. But when they are alone with their fellow Shia, they will insult and degrade the Sahabah and the Wives of the Prophet. The Shia will raise their children with malicious fairy-tales designed to malign these people, calling them murderers and fabricators. According to the rightly guided Ahlus Sunnah, Taqiyyah of the Shia is none other than Nifaq (hypocrisy). The Imam of the Shia has said that Taqiyyah is to: “Mix with them (i.e.non-shia) outwardly but oppose them inwardly.” (Al-Kafi, vol.9, p.116) Allah describes the Munafiqoon (hypocrites) in the Quran: “When they [hypocrites] meet those who believe, they say: ‘We believe.’ But when they are alone with their evil ones, they say: ‘We are really with you, we (were) only jesting.’” (Quran, 2:14) When the Shia meet with the mainstream Muslims, they will say “We don’t hate the Sahabah and the wives of the Prophet;” but when they are in their own Shia circles, they spend all their time spewing forth hatred and slander against them. Taqiyyah is a most peculiar institution. No other religion in the world advocates its followers to lie. Lying is considered a sin in all other religions. Lying about one’s religion is especially heinous but it is a must for the Shia. The Shia also believe in the concept of Kitman. Kitman means hiding one’s faith from non-Shias. It is considered necessary in the Shia doctrine to hide certain aspects of one’s faith from non-Shias, as well as ignorant Shia who don’t really know their faith. Taqiyyah and Kitman are one of the reasons that the Shia have so many beliefs (presented in this site) that the Shia masses are ignorant about. They are purposefully hidden and kept secret; as can be seen, Shi’ism has the characteristics of a secret cult, no doubt a reflection of its Saba’ite origins. Taqiyyah is considered obligatory on the Shia up until the day Imam Mehdi (al Qa’im) returns. According to Shaykh Saduq ibn Babawayhi, who is considered one of the foremost authorties of Shi’ism: “Our belief concerning taqiya (permissible dissimulation) is that it is obligatory, and he who forsakes it is in the same position as he who forsakes prayer…Now until the Imam al-Qa’im appears, taqiya is obligatory and it is not permissible to dispense with it. He, who abandons it before the appearance of the Qa’im, has verily gone out of the religion of Allah, Exalted is He, and the religion of the Imams, and disobeys Allah and His Messenger and the Imams. “Imam Ja’far was asked concerning the Word of Allah, Mighty and Glorious is He: ‘Verily the noblest among you, in the sight of Allah, is the most pious’ [49, 13]. He said: ‘(It means) he who adheres most scrupulously to the practice of taqiya.‘” (source: “On The Beliefs of the Shi’a Imamiya“, as reproduced on the official website of the “Shia Ithna Ashari Community of Middlesex”, http://www.sicm.org.uk/index.php?page=suduk/Suduk39) The importance of Taqiyyah cannot be understated. The Infallible Imam of the Shia has said: “He who conceals his religion has saved it, and he who makes it public has destroyed it.” The Shia scholars have written about the many virtues of Taqiyyah so that their followers can use this weapon to the utmost. They say: “He who conceals his religion has saved it, and he who makes it public has destroyed it.” In Al-Kafi, the most reliable of the Shia books of Hadith, it is narrated: “From ten parts of Deen, nine parts depend upon Taqiyyah.” (Usool-e Kafi, part 2, Kitaabul Imaan wal Kufr, Babut Taqiyyah, line 5) We wonder: if 90% of the Shia religion is based on lies, what else do we expect from them than being chronically lying deviants? In another troublesome narration in Al-Kafi, we read: “The Imam mentioned that the most beloved thing on the surface of earth is Taqiyyah.” (Usool-e Kafi, part 2, Kitaabul Imaan wal Kufr, Babut Taqiyyah, line 12, Riwayah 4, p.217) “The Imam has mentioned that Taqiyyah is the coolness of his eyes.” (Usool-e Kafi, part 2, Kitaabul Imaan wal Kufr, Babut Taqiyyah, line 1, Riwayah 14, p.217) The fifth Infallible Imam of the Shia, Abu Jafar, says: “Taqiyyah is from my religion and the religion of my fathers; whoever doesn’t have Taqiyyah doesn’t have Iman.” (Al-Kafi, Chapter Taqiyyah, Vol. 2, p.219) The corollary of this would be that the one who prefers to always stick to the truth cannot have Iman, and thus must be a disbeliever. This is a truly troublesome belief, and completely counter-intuitive. Imam Abu Abdullah is narrated to have said: “O Sulaiman, you are on a religion that he who hides it is honored by Allah, and the one who propagates it [openly] will be humiliated!” (Al-Kafi, Vol. 2, p.217) This is in direct contradiction to what Allah says in the Quran: “Surely those who hide from people the clear proofs and guidance, which We clarified in the Book (the Quran), will be cursed by Allah…” (Quran, 2:159) In Tafseer al-Askari which the Shia adhere to, we read the following commentary: “Taqiyyah is a distinguishing factor between a Shia and a Sunni…one who abstains from Taqiyyah has commited an unforgiveable sin…A believer who does not do Taqiyyah is like a body without a head…Taqiyyah is the best amongst all deeds…A Shia, acting upon Taqiyyah, performed Salah behind a hypocrite (Sunni) Imam upon which the Imam commented that the angels of the seven planets and skies are sending salutations upon you and curses upon the Imam behind whom you performed Salah. A reward of 700 Salah will be recorded for the one Salah which you performed through Taqiyyah.” (Tafseer al-Askari) In Tafseer-e Safi, we read: “He who does not act upon Taqiyyah is void of faith.” (Tafseer-e Safi, Part 1, Faiz Kashani, p.253) A confusing aspect of Shi’ism is that their Infallible Imams even would answer with Taqiyyah when asked questions by their followers. We read in Al-Kafi: “Three people questioned Imam Baqir about an issue and the Imam replied to each person differently acting upon Taqiyyah and he said that if any person hears from us [imams] such a thing which is against the Law of Allah then he should remember that we have acted upon Taqiyyah.” (Usool-e Kafi) This really destroys the foundation of the belief: how does one determine which sayings of the Imams are correct and which were simply said under Taqiyyah? Perhaps every saying of the Imam against the first Three Caliphs was Taqiyyah? Conclusion Lying is a big sin in Islam, and the best believer is the one who always tells the truth. The Shia faith is a deranged ideology, one which advocates cussing (Tabarra), prostitution (Mutah), self-flagellation (Matam), and deceit (Taqiyyah). It is not possible that the Deen of Haqq (the Religion of Truth) would advocate deceit, lying, and hiding. Taqiyyah is a practise of a cult or a secret society, and it is not used by those who follow the Religion of God. Declared one Imam of the Shia: “…Taqiyyah is the distinctive feature of the Shia.” We would have to agree with him on this point. Article Written By: Ibn al-Hashimi, http://www.ahlelbayt.com/