Jump to content
Islamic Forum
mgharaibeh

Sunnis Vs Shia

Recommended Posts

PropellerAds

:sl:

 

IF does not allow discussions of different sects in Islam. This complex issue will require more than ordinary Muslim's knowledge to engage into various theological differences and interpretations of Islam. All Muslims should make Quran and Sunnah their only source of guidance. Therefore, we advise everyone to stay away from all sects. Please read about them in our 'Avoid All Sects and Cults' forum, here:

http://www.gawaher.com/forum/163-avoid-all-sects-and-cults/

 

This topic is now closed.

Share this post


Link to post
Share on other sites
Guest
This topic is now closed to further replies.

  • Similar Content

    • By mgharaibeh
      It is indeed that Mosul is bleeding and surrounded by Shia militias from Iraq, Iran and  Afghanistan.
      Everyone blamed the killing on Islamic State only as they think Shia militias are god sent angels to protect the people of Mosul who are Sunnis.  
       

       
       
    • By mgharaibeh
      More than 70 Shia died today after Islamic state bombing inside the heart of Sadr City
       
       

    • By Saracen21stC
      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.
    • By Saracen21stC

       

      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.


       
    • By Saracen21stC

       

      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).


       
×