Chapter 28

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We shall restrict the examination of this sect to the reliable texts found in their ancient and modern books. When we pass a judgment on any of their foundational principles, this judgment applies only to the one who stated that claim, and to the one who verified or believed in its validity, in any time or place, regardless of whether they identify as Shia or otherwise. This judgment does not apply to the generality of Shia individuals who do not believe in those statements, the flaws and deficiencies of which have become apparent to many Shias themselves in the present era, let alone other people. We will address the doctrine of the Twelver Shias concerning the Holy Quran, the interpretation of certain verses of the Holy Quran, their view on Imamate, their extremism regarding the Imams, and their beliefs concerning infallibility (ismah), Raj'ah (the return), and Bada' (change of divine will) regarding Allah. These are some of the differences between them and the Ahl al-Sunnah wal-Jama'ah. Allah is behind the intention, and He is the Guide to the Straight Path. (A) (The Doctrine of Twelver Shias concerning the Holy Quran): Among the Twelver Shias, there are the extremists (Ghulat) who explicitly claimed that the Holy Quran is deficient and distorted, and there are the moderates who affirmed the completeness of the Quran, yet they did not disavow those who held the opposite view; rather, they remained silent and overlooked it. Indeed, the lack of belief in the preservation of the Holy Quran and its protection from distortion leads to the denial of the Quran and the suspension of the laws that came from Allah. This is because, in such a case, it becomes possible that every verse of the Wise Quran has undergone alteration and distortion. Once doubt enters, argumentation becomes invalid, and consequently, beliefs become invalid, for faith is only established upon certainties; whereas conjectures and possibilities cannot serve as the basis for a definitive creed. If we refer to the statements of Shia scholars regarding the Holy Quran, we find that the majority of Shia scholars, especially their early reliable authorities, state that the Quran possessed by their Imams consists of seventeen thousand verses and that what is present among Muslims in the current era constitutes only one-third. Here are the texts [supporting this]. ¶

Their own authoritative books explicitly state this, so that no one might imagine we are attributing to them things they do not claim themselves. ¶

Firstly: The major Shi'a muhaddith (traditionist) Al-Kulayni (1)—who is their proof, their pillar, and their reference for the Twelver creed in both words and actions, and whose book holds the same status among them as Sahih al-Bukhari and Muslim hold among the general Sunni community—states in his book 'Al-Kafi fi al-Usul', narrating from Hisham ibn Salim from Abu Abdullah (peace be upon him), who said: 'The Quran that Gabriel (peace be upon him) brought to Muhammad (peace be upon him) consisted of seventeen thousand verses' (2). ¶

This implies that, in the Shi'a belief, two-thirds of the Holy Quran has been lost. In another narration reported by Al-Kulayni: 'Abu al-Hassan Musa (peace be upon him) wrote to Ali ibn Suwayd while he was in prison: Do not seek the religion of those who are not of your Shi'a, and do not love their religion, for they are traitors who betrayed Allah and His Messenger and betrayed their trusts. Do you know what their betrayal of the trusts is? They were entrusted with the Book of Allah, so they distorted it and altered it' (3). ¶

These are examples of what Al-Kulayni wrote regarding the Book of Allah, to which falsehood cannot come from before it or from behind it—a revelation from a Wise, Praiseworthy One. ¶

Secondly: What is narrated from the 'Truthful one' of the Shi'a (as they claim), Ibn Babawayh al-Qummi... ¶

He said: Narrated from Ibn al-Zubayr from Jabir, who said: I heard the Messenger of Allah (PBUH) say: 'On the Day of Resurrection, three will come complaining: The Mushaf (Quran), the Masjid, and the Itrah (Ahl al-Bayt). The Mushaf will say: O my Lord! They burned me and tore me apart.' ¶

Thirdly: Among the most extreme and radical of Shia books on this matter is that of the one called Mirza Husayn ibn Muhammad Taqi al-Nuri al-Tabarsi, who is considered one of their prominent scholars. He wrote a book in (1292 AH) titled 'Fasl al-Khitab fi Ithbat Tahrif Kitab Rabb al-Arbab' (The Final Word in Proving the Alteration of the Book of the Lord of Lords). When this book was printed, some Shia leaders protested against its author because they wanted the skepticism regarding the authenticity of the Quran to remain confined to their elite and scattered throughout their credible books. Otherwise, if they were sincere in denying such a notion, they would not have printed and promoted those books, which are in fact the source material for the book written by Mirza Husayn; he did not bring anything new other than gathering what was scattered of sin and falsehood into one place. However, they argued that releasing such a book would serve as a clear, visible proof before everyone's eyes. He then wrote another book titled 'Radd Ba'd al-Shubuhat 'an Fasl al-Khitab fi Ithbat Tahrif Kitab Rabb al-Arbab'. Both books contain such absurdity that even the most fanatical Jews and Christians did not utter such things in their enmity toward Islam. In the first book, on page (180), he mentioned that the Quran currently in the hands of people is missing the 'Surah of Wilayah', in which the leadership (Wilayah) of Ali ibn Abi Talib is mentioned. When this person died two years after his last book, the Shia masses rewarded him for this effort in attempting to prove [the alteration of the Quran]. ¶

(1) See: 'Al-Khisal' by Ibn Babawayh al-Qummi, p. 83 (Printed in Iran, 1302 AH). (2) A copy exists in the Muhammad Husayn Nasif Library / King Abdulaziz University in Jeddah - see the index of the Muhammad Husayn Nasif Library at Riyadh University, Department of Manuscripts. The number of pages in this book is 398. A copy also exists in the Taymuriyya Collection at the Egyptian National Library (Dar al-Kutub). It was printed in 1298 AH in Persia by lithography. ¶

The distortion of the Quran was committed by burying it in that place they consider holy, within the building of the Mashhad al-Alawi in Najaf al-Ashraf (1). ¶

This does not mean that all Twelver Shia hold this view, for we find among them those who deny the distortion of the Quran, and this is the correct position, unless it is taqiyya (dissimulation) on the part of some. Taqiyya is one of their principles, which means to express something while concealing its opposite. However, we are neither tasked nor capable of knowing what hearts contain, so we judge by the apparent, and Allah is responsible for the secrets. We find that the Shia scholar Lutf Allah al-Safi, in his book 'Ma'a al-Khatib fi Khututihi al-Arida', denies the distortion of the Holy Quran (2). Similarly, Ibrahim al-Musawi al-Zanjani, one of their contemporary writers, states in his book 'Aqa'id al-A'imma al-Ithna 'Ashariyya' (Beliefs of the Twelve Imams) the following: ¶

«The Imami Twelvers have agreed unanimously that there is no addition to the Quran, and they are firmly convinced that what is between the two covers is the revealed Quran, without addition or omission. Today, this opinion has become one of the necessities of religion.» ¶

He then says: «Our leader and teacher in rational sciences, Ayatollah Sayyid Abu al-Qasim al-Khoei al-Najafi, mentioned in his tafsir and usul: As for the claim of its distortion, we deny its occurrence in the first place, and it was not said except by some of the commoners (al-amma), followed by a few of the elite (al-khassa) who possess no scholarship (3).» ¶

The discussion of this statement is as follows: ¶

First: What Abu al-Qasim al-Khoei, Lutf Allah al-Safi, Ibrahim al-Musawi al-Zanjani, and others have said regarding the non-distortion of the Quran is an undeniable truth, and it is a display of courage on their part and that of others like them to speak the truth in such an environment. But... ¶

There is a failure on their part to fully disclose the truth, as the claim made by Lutfollah al-Safi that the Shia do not believe in the alteration or corruption of the Quran is a denial unsupported by evidence. 1 - He was unable to deny the book of al-Hajj Mirza Hussein bin Muhammad al-Taqi al-Nouri al-Tabarsi, nor did he explain his status and standing among the Shia; on the contrary, he acknowledged his profound knowledge of hadith and his high position among them (1). 2 - He did not disavow those who claimed the corruption of the Noble Quran, such as al-Kulayni, Ibn Babawayh al-Qummi, Mirza Hussein, and others, nor did he mention them by name. Thus, either he does not know them—which is a calamity—or he does know them and chooses not to mention them—which is another calamity (2). If you do not know, then it is a calamity; and if you do know, then the calamity is greater. Secondly: Ibrahim al-Musawi al-Zanjani, in his aforementioned book, followed the same path and methodology taken previously by his colleague Lutfollah al-Safi: 1 - He claimed a consensus (ijma') on not believing in the corruption of the Noble Quran, which is a clear lie and an overt fabrication, as he himself invalidated the claim of consensus just six lines later in his text when he stated, 'As for the claim of its corruption...' 2 - He attributed the view of Quranic corruption to some commoners or specific individuals who lacked academic standing. This is a clear fallacy, as the reality demonstrates that those who advocated for corruption were, in fact, the established and authoritative scholars among the Shia. (1) See: 'Al-Khutut al-Aridah lil-Usus allati Qama 'alayha Din al-Shia' by Muhibb al-Din al-Khatib, pp. 9-10. (2) See: 'Al-Sunnah wal-Shia' by Ihsan Elahi Zaheer, pp. 78-79. ¶

Are then Al-Kulayni, Al-Tabarsi, Ibn Babawayh Al-Qummi, Sayyid Ni'mat Allah Al-Jaza'iri, Ali Asghar Al-Burujirdi, and Ali Al-Ha'iri Al-Lahori (1) among the common folk or those who have no knowledge? And if that is the case, why do they refer to their books and statements in every word they speak and every action they take? They prioritize transmitting their narrations—in which they deliberately lied about the Messenger of Allah (ﷺ)—while abandoning the Speech of Allah and the speech of His Messenger that did not come through these people. It is a duty to boycott everything these people have written, whether it be true or false, because the truth that is mixed with falsehood exists in other sources that are free from falsehood. However, reality is otherwise; there is no library, school, or house where you will not find the books of those who attack the authenticity and completeness of the Holy Quran. You will not find a modern author or an article in any of their magazines that does not refer for its information to those who denied the completeness and perfection of the Quran. For instance, this author, Ibrahim Al-Musawi Al-Zanjani—who passionately defends the perfection and completeness of the Quran—has relied in most of his writings on Al-Kulayni's 'Al-Kafi fi al-Usul' and Ibn Babawayh Al-Qummi's 'Al-Khisal', despite both of them claiming that the Holy Quran is deficient and altered. Al-Kulayni narrates from Jabir Al-Ju'fi, who said: I heard Abu Ja'far (peace be upon him) say: 'No one among the people has claimed to have collected the entire Quran as it was revealed except a liar; and no one has collected and preserved it as it was revealed except Ali bin Abi Talib and the Imams after him (2).' We say, where is this book that Ali bin Abi Talib and the Imams after him collected? Bring your proof if you are truthful! Or is this book with the Twelfth Mahdi, who has become one of the myths of history! We have not even found, among the modern Shia authors who claim rationality and moderation, anyone who has dared to... ¶

Disavowal (Bara'ah) from those whose writings are filled with claims of the distortion of the Noble Quran—furthermore, declaring their disbelief (kufr) and apostasy from Islam, banning the circulation of their books, boycotting their printing and purchase, and placing their authors on a blacklist, rather than praising and extolling them in public, and referring to their books day and night while they have embedded disbelief and misguidance within them. For there is no loyalty (wala') except through disavowal (bara'), as they themselves claim regarding the Companions (may Allah be pleased with them). Thus, failing to disavow those who claim the deficiency or distortion of the Quran is clear evidence of agreement and contentment with it, and the one who remains silent on evil is a mute devil. Therefore, every Shia who reads 'Al-Kafi' by Al-Kulayni, or 'Al-Khisal' by Ibn Babawayh Al-Qummi, or the book of Sayyid Ni'matullah Al-Jaza'iri, or other books that deny the completion and perfection of the Quran, and then believes in their validity, has disbelieved in what was revealed to Muhammad (peace be upon him) and has denied what the Noble Quran indicated in His (the Almighty's) saying: 'This day, I have perfected for you your religion, completed My favor upon you, and have chosen for you Islam as your religion.' Thus, whoever denies the completion and perfection of the Quran or believes in the existence of addition or omission therein is a disbeliever (kafir), whoever they may be, and the ruling on befriending or opposing them is exactly the same as the ruling on befriending or opposing the disbelievers. ¶

(B) (The Doctrine of the Twelver Shia regarding Imamate): Ibrahim al-Musawi al-Zanjani says: 'The Imamate is the fourth principle in our belief, and it is the origin of the disagreement between the Shia and other Islamic sects'(1). The Imamis believe that faith in the Imamate and allegiance to the Imams is the sixth pillar of the pillars of Islam, and therefore, they consider anyone who denies the Imamate to be a disbeliever (kafir). This is the statement of their most famous hadith scholars and clerics. Al-Kulayni narrates from Abu Abdullah (peace be upon him) that he said: 'We are those whose obedience Allah has made obligatory; people cannot do without knowing us, and people are not excused...' (1) See: Aqa'id al-Imamiyyah al-Ithna 'Ashariyyah / Ibrahim al-Musawi al-Zanjani, p. 305. ¶

Whoever recognized us despite our ignorance was a believer, and whoever denied us was a disbeliever, and whoever neither recognized nor denied us was astray until he returned to the guidance that Allah had obligated upon him through our mandatory obedience.(1) Based on this, everyone other than the Twelver Shia is considered a disbeliever in the view of al-Kulayni, because they did not believe in or recognize the twelve Imams whose obedience he claims is obligatory and whose opponents he declares disbelievers. ¶

The Twelver Shia justified this by stating that the appointment of an Imam is obligatory upon Allah because it is a greater grace (lutf) for the servants. We do not wish to delve into that theological debate and flimsy justifications, as the esteemed reader will find this explained in detail in books on sects, but we point to their claim: if we were to hypothetically concede the correctness of your view, would this grace be realized through an Imam who is present, manifest, and capable—whose benefit is hoped for and whose punishment is feared—or would it be realized through an Imam who is suppressed and hidden in a cellar in Samarra for thirteen centuries, as you believe? You believe in the necessity of their existence, yet you do not see them, and this is the height of contradiction and deviation, for there is no way to know the Imam himself, let alone know his commands, prohibitions, and reports. ¶

One of the Shia leaders complained to al-Maqdisi about the corruption of the people and asked him what would rectify them. Al-Maqdisi replied: 'Their rectification will come with the emergence of the Mahdi.' The questioner asked: 'Is there a known time for his emergence?' He answered: 'Yes.' He asked: 'When will it be?' He said: 'When the people become corrupt.' The questioner asked: 'Are you then holding him back from the people, while everyone except you has already become corrupt? If you were to become corrupt as well, he would emerge, so hasten him to us and release him from his prison by joining us.'(2) ¶

They have engaged in extremism (ghulu) regarding the Imams just as the Christians did regarding Jesus, son of Mary; they raised the Imams above the messengers and prophets, and for some sects, the matter reached the point of deifying the Imams. ¶

(1) See: Kitab al-Hujjah, al-Kafi, by al-Kulayni, Vol. 1, p. 187 (Tehran edition). (2) See: Tabdid al-Zalam wa Tanbih al-Niyam, by Ibrahim Sulaiman al-Jubhan, p. 365, citing the book 'al-Islam al-Sahih' by al-Nashashibi. ¶

Al-Kulayni, one of the greatest Shia hadith scholars, narrates in 'Al-Kafi'—which holds a status among them equivalent to 'Sahih al-Bukhari'—under the chapter 'That the Imams, if they wish to know, they will know,' citing Ja'far who said: 'If the Imam wishes to know, he knows.' In a fabricated narration attributed to Ali ibn Abi Talib (may Allah be pleased with him), reported through Mufaddal ibn Umar from Abu Abdullah, it is stated: 'The Commander of the Faithful (prayers and peace be upon him) often used to say: I am the divider between Allah for Paradise and Hellfire... All the angels, the Spirit, and the Messengers have affirmed for me what they affirmed for Muhammad (ﷺ), and I have borne a burden like his, and it is the burden of the Lord. Indeed, the Messenger of Allah (ﷺ) will be summoned and clothed, and I will be summoned and clothed... I have been given qualities that no one before me has attained; I have known the destinies of death, calamities, lineages, and the decisive speech. Nothing that preceded me escaped me, and nothing that was hidden from me remained concealed. I bring glad tidings by the permission of Allah, and I fulfill on His behalf.' These are mere examples, a drop in the ocean. If you wish to know more in detail, refer to the books they have pointed to or the books written about this subject. Even their later scholars and contemporaries have not escaped this, despite their intense efforts toward moderation and avoidance of extremism. Thus, Ayatollah Khomeini, one of their most famous contemporary scholars and their current leader, says regarding the Imams: 'It is a necessity of our school of thought that our Imams have a status that neither a proximate angel nor a sent prophet can reach.' This extremism and sanctification of the Imams led them to claim their infallibility from error and that no sins could be committed by them. One of their writers states: 'Our belief is that the Imams are infallible.' ¶

And they are purified from all impurity, and they do not commit any sin, small or large, nor do they disobey Allah in anything He has commanded them, and they do what they are commanded. Whoever denies their infallibility (ismah) in any of their states has failed to know them, and whoever does not know them is a disbeliever. In the view of this author, as is the view of the general Shia, the majority of Muslims who do not subscribe to this are disbelievers for not agreeing with their extremism (ghulu) and ignorance regarding the Imams and their infallibility. The truth is that Islam does not grant the attribute of infallibility to anyone other than the Messenger of Allah (ﷺ), for he is not left in error. As for others, they are mujtahids who may err or be correct. If we were to posit a succession of infallibility, we would turn Islam into a priestly religion where the understanding and interpretation of it are monopolized by certain individuals—which is what the proponents of the Imams' infallibility intend—such that the Imam is not questioned for what he does, and it is not permissible to debate the Imams regarding their actions, and that they possess knowledge of the Unseen, know what has happened and what might happen, and when they will die, among other attributes of perfection that befit only Allah the Almighty. This meaning, which manifests extremism regarding the Imams, was portrayed by the immoral poet Ibn Hani al-Andalusi when he addressed al-Mu'izz al-Fatimi, saying: 'Do what you wish, not what the fates wish; so judge, for you are the One, the Compeller.' Such extremism is disbelief that expels its perpetrator from the fold of Islam. We find a clear contradiction between what they believe regarding the Imams—their infallibility and lack of committing any sins—and the prayers they offer at their shrines, which they attribute to their Imams, stating that they are sinners and fallible. You find this in the same book; Ibrahim al-Zanjani mentioned that the Imams do not sin, as previously stated. He then mentioned thereafter a supplication they attribute to al-Rida (peace be upon him): 'O Allah, I declare my disavowal...' ¶

Defend us against those who have said about us things we do not recognize in ourselves. O Allah, to You belongs the creation and from You comes the command; You alone we worship and You alone we ask for help. O Allah, You are our Creator and the Creator of our forefathers. O Allah, lordship belongs to none but You, and divinity is not fitting for anyone but You. Therefore, curse the Christians who diminished Your greatness, and curse those among Your creation who imitate their sayings. O Allah, we are Your servants and the children of Your servants; we possess no power over ourselves for harm or benefit, nor for death, life, or resurrection. O Allah, whoever claims that we possess the power of creation and that provision is upon us, we disavow them before You, just as Isa ibn Maryam (Jesus) disavowed the Christians. O Allah, we did not invite them to what they claim, so do not hold us accountable for what they say, and forgive us for what they allege. ¶

Observe the vast difference and the clear contradiction among the books and the Shi'a authors themselves. In a single book, there is extremism to the point of deification, alongside supplications that reflect the commission of sins and errors. In a supplication they attribute to al-Husayn, he says: 'I have not come to You with a righteous deed that I have put forward; I hope for the pardon with which You have favored the sinners when they were persisting in forbidden things.' ¶

In a supplication they attribute to Ja'far al-Sadiq, he says: 'O Allah, I ask You to overlook my evil deeds and my shortcomings with the goodness that is with You, and to grant me from Your pardon that which makes me worthy of Your honor.' ¶

Then he says in another part of his book: 'Peace be upon the Qaim, the Awaited Mahdi, the son of the guiding Imams, the guide who is infallible, and the son of the infallible, guiding Imams... Peace be upon you, O son of the guiding, infallible proofs.' ¶

If you desire more supplications that indicate that the Imams are infallible and... ¶

At the same time, they are sinful and guilty. Refer to the book *Mafatih al-Jinan* to see the contradictory supplications contained therein, for which Allah has sent down no authority (1). ¶

Among the matters unique to the Twelver Imamiyyah Shia is the concept of *Bada’* (change of divine intent) regarding Allah. This means that something becomes apparent to Allah of which He was not aware before—may Allah be exalted far above what they claim. Al-Kulayni falsely attributes to Ja’far the statement: 'Abd al-Muttalib will be resurrected as a nation unto himself, possessing the splendor of kings and the marks of prophets, and he was the first to speak of *Bada’* (2). By this, they intend to strip Allah the Almighty of the attribute of perfect knowledge. Allah the Almighty says: 'He is Allah, other than whom there is no deity, Knower of the unseen and the witnessed. He is the Entirely Merciful, the Especially Merciful' (3). He also says: 'So that you may know that Allah is over all things competent and that Allah has encompassed all things in knowledge' (4). Al-Nawbakhti mentioned that Ja’far ibn Muhammad al-Baqir had stipulated the Imamate of his son Ismail and indicated it during his lifetime; then Ismail died while he (Ja’far) was still alive, so he said: 'Nothing has become apparent to Allah in any matter as it has become apparent to Him regarding my son Ismail' (5). ¶

The assertion of *Bada’* regarding Allah is only intended by the heretics (Zindiqs) who founded this sect to justify their lies and fabrications against Allah. Whenever they make a statement or assert something and reality turns out to be the opposite, they say, 'It became apparent to Allah not to do that,' thereby escaping the consequences of lying and the exposure of falsehood through this deceptive and misleading excuse. ¶

(C) (The Twelver Imamiyyah doctrine of *Raj’ah* [The Return]): The Twelver Imamiyyah believe that there will be a resurrection of some of the dead before the establishment of the Hour, which, as they claim, will occur upon the emergence of the Awaited Mahdi. ¶

Al-Saduq—that is, Ibn Babawayh al-Qummi, and in truth, he is a liar—states: 'Our belief regarding al-Raj'ah (the Return) is that it is a truth. It pertains specifically to those who possessed pure faith or pure disbelief; as for the rest, silence is observed regarding them.' Al-Raj'ah refers to the gathering and resurrection of a group of people at the time of the appearance of the Qa'im, Muhammad ibn al-Hasan al-Askari. Thus, some of those who passed away among his allies and followers (Shi'a) will be resurrected to reap the reward of supporting and assisting him, and to rejoice in the establishment of his state. A group of his enemies will also be resurrected to be punished, to receive some of the torment and slaughter they deserve at the hands of his followers, and to be disgraced by the humiliation of witnessing the loftiness of his cause. They derive evidence for this from verses of the Holy Quran, which they interpret according to their own false fabrications, including the following: ¶

1. The Almighty's saying: 'And the day We will gather from every nation a company of those who deny Our signs.' They argue that this verse indicates that this gathering is specific to some and not others, and therefore it must be a different event than the Great Gathering (the Day of Judgment). ¶

2. The Almighty's saying: 'Indeed, He who has ordained the Quran for you will surely return you to a place of return (Ma'ad).' They narrate from al-Sadiq in his interpretation of this that he said: 'By God, the world will not end or pass away until the Messenger of Allah (peace be upon him) and Ali meet at al-Thawiyya—a place in Kufa—in a mosque that has twelve thousand doors.' ¶

3. The Almighty's saying: 'And we will surely let them taste the nearer punishment short of the greater punishment, so that perhaps they might return.' They interpret the 'nearer punishment' as the punishment of al-Raj'ah, and the 'greater punishment' as the punishment of the Day of Resurrection. ¶

Along this same line are the false interpretations and deviant statements that do not... ¶

These verses bear the potential of their meaning but do not indicate it according to their requirements, nor does the eloquent Arabic language support such an interpretation. There is no wonder in this, for they have described Ali bin Abi Talib (may Allah be pleased with him) as the 'Dabbah' (beast) in the Almighty's saying: 'And when the word comes to pass against them, We shall bring forth for them a beast from the earth that shall wound them, because people did not believe in Our signs.' ¶

Al-Tabarsi mentions in his Tafsir that a man said to Ammar bin Yasir, 'O Abu al-Yaqzan! There is a verse in the Book of Allah that has corrupted my heart.' Ammar asked, 'And which verse is that?' He replied, 'This verse: 'And when the word comes to pass...'.' Ammar said, 'By Allah, I will not sit, nor eat, nor drink until I show it to you.' So, Ammar took the man to the Commander of the Faithful (may Allah be pleased with him), who was eating dates and butter. He said, 'O Abu al-Yaqzan, come here,' and Ammar sat down and ate with him. The man was astonished. When Ammar stood up, the man said, 'Subhan Allah! You swore that you would not eat or drink until you showed it to me!' Ammar replied, 'I have shown it to you, if you possess intellect' (referring to Ali bin Abi Talib). Al-Ayyashi narrated this same incident as well. They consider the 'Raj'ah' (the return) to be a fundamental tenet of their creed, and believe that faith in it is like faith in the Sirat (bridge) and the Mizan (scale). ¶

They narrate from Jabir al-Ju'fi from Abu Abdullah that he said: 'When the Qa'im (the riser) of the family of Muhammad appears, he will set up pavilions where the Quran will be taught as it was revealed.' Muhibb al-Din al-Khatib comments on this by asking: 'Why did his grandfather, Ali bin Abi Talib, not do that during his caliphate? Is his twelfth grandson more faithful to the Quran and Islam than he was?' ¶

There is no doubt that such statements are nothing but imaginary fantasies and a type of daydreaming, which these people enjoy to alleviate the distress and despair that has befallen them. Otherwise, such a matter is not something that could have remained hidden from the Companions of the Messenger of Allah (peace be upon him). ¶

Or that the Messenger (PBUH) did not clarify it explicitly, yet it has not been transmitted from Allah, His Messenger, the Companions, or the Tabi'un that there is any resurrection (return) before the resurrection on the Day of Judgment. Whoever attributes something to the Messenger (PBUH) that is not established from him is among the people of Hellfire if he did so intentionally. The Messenger of Allah (PBUH) said: 'Whoever lies about me intentionally, let him take his seat in the Fire' (1). ¶

(D) (The Position of the Twelver Shia towards the Companions): The Shia in general, and the Twelvers in particular, have adopted an approach of excess and negligence regarding the Companions of the Messenger (PBUH). They have exaggerated regarding some Companions to the point of raising them above angels and messengers, while they have descended to a disgraceful level of disparagement regarding the general body of Companions, especially the three Caliphs—a level not even reached by the hateful among the Jews and Christians. To clarify this for you, we mention examples of the sanctification and seeking of aid (istighatha) that are only valid for Allah (SWT). For instance, in their supplications during the visitation of the 'Mahdi al-Muntazar,' they recite this supplication which is considered 'Shirk Akbar' (major polytheism), where they say in their prayer: '(O Muhammad! O Ali! O Ali! O Muhammad! Suffice me, for you both are sufficient; O Muhammad! O Ali! O Ali! O Muhammad! Help me, for you both are my helpers; O Muhammad! O Ali! O Ali! O Muhammad! Protect me, for you both are my protectors; O my Master! O Sahib al-Zaman - repeated three times - Relief, Relief, Relief! Reach me, reach me, reach me! Sanctuary, sanctuary, sanctuary!)' (2). ¶

On the other hand, we find that the literature of the Twelver Shia is replete with the cursing of the Companions of the Messenger (PBUH). They have made the composition of inflammatory curses a form of worship, targeting the senior Caliphs and the general Companions. They believe in the disbelief (kufr) of the senior Companions, especially the three Caliphs, and the disbelief of anyone who allied with them throughout all eras. The evidence in their books is too vast to be counted by one book or contained in a single volume; these are some samples of what they say about the Companions. ¶

(1) Sahih Muslim, Vol. 1, p. 10. (2) See: Mafatih al-Jinan / Abbas al-Qumi, p. 46. ¶

Among the supplications that they recite during the visitation of Al-Hussein on the day of Ashura every year is the following text: '(O Allah, single out the first oppressor for my curse, and begin with him first, then curse the second, the third, and the fourth. O Allah, curse Zayd as the fifth, and curse Ubayd Allah ibn Ziyad, Ibn Marjanah, Umar ibn Sa'd, Shimr, the family of Abu Sufyan, the family of Ziyad, and the family of Marwan until the Day of Resurrection)' (1). ¶

Al-Kulayni, a leading scholar and authority for the Shia, narrated that the intended meaning of the verse of Allah: ﴿Indeed, those who have believed then disbelieved, then believed, then disbelieved, and then increased in disbelief - never will Allah forgive them, nor will He guide them to a way﴾ (2), was that it was revealed regarding 'so-and-so' (3). The commentator of Al-Kafi explained that by 'so-and-so, and so-and-so, and so-and-so,' it refers to Abu Bakr, Umar, and Uthman (4). This is why Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) said: 'I have preferred the Jews and the Christians over the Rafidah of the Shia in one trait: when the Jews were asked, "Who are the best of your people?" they said, "The companions of Musa." When the Christians were asked, "Who are the best of your people?" they said, "The disciples of Isa." But when the Rafidah were asked, "Who are the worst of your people?" they said, "The companions of Muhammad (ﷺ)," even though they were commanded to seek forgiveness for them, yet they reviled them' (5). ¶

Al-Nawbakhti, one of the historians of the Shia sects, mentioned that the first to manifest criticism of Abu Bakr, Umar, and Uthman was Abdullah ibn Saba, and from that day until our present era, the Shia have remained attached to this deviant creed, because they believe... ¶

Whoever does not bear hatred towards the Caliphs of the Messenger of Allah ﷺ, his three ministers (advisors), and those who love him, and does not malign them, is not a Shi'i. ¶

Not all Shi'a adhere to this principle out of obstinacy, intent, or hatred for Islam and the Muslims. Rather, this was the case with a few of the earlier heretics (Zandaqa) who adopted these ideas and propagated them among the people. Subsequently, those who came after them followed their path in blind imitation. Regarding those who imitate others without awareness or insight, Allah the Almighty says: 'We found our fathers upon a path, and we are following their tracks.' They claim this, even though in reality they are mistaken. Many of them are diligent, sincere, and devoted in their love for Islam and in practicing it, yet they are misguided from the path of truth regarding many matters of faith. Their example is like what was narrated about Umar ibn al-Khattab (may Allah be pleased with him): he passed by a monk in his hermitage. The monk was called out and told: 'This is the Commander of the Faithful.' He came out, and (Umar) saw a man upon whom the signs of hardship, spiritual exertion, and asceticism were clearly visible. When Umar saw him, he wept. It was said to him, 'He is a Christian.' Umar replied, 'I know, but I felt mercy for him. I remembered the words of Allah the Almighty: 'Faces, that Day, will be humbled, working and striving, entering a blazing Fire.' So I felt mercy for his toil and exertion, even though he is in the Fire.' The condition of those who hold such a position toward the Companions of the Messenger of Allah ﷺ is like those about whom Allah said: 'Say, [O Muhammad], Shall we inform you of the greatest [losers] as to [their] deeds? [They are] those whose effort is lost in worldly life, while they think that they are acquiring good by doing work.' Otherwise, how could a Muslim who truly claims Islam find it acceptable to insult the Companions of the Messenger of Allah ﷺ, about whom Allah said: 'Allah has already forgiven the Prophet and the Muhajireen and the Ansar who...' ¶

Those who followed him in the hour of difficulty, after the hearts of a party of them had almost deviated, then He turned to them in mercy. Indeed, He is to them Kind and Merciful (1). And Allah Almighty said regarding them: 'Certainly was Allah pleased with the believers when they pledged allegiance to you under the tree, and He knew what was in their hearts, so He sent down tranquility upon them and rewarded them with an imminent conquest' (2). And Allah Almighty said: 'And the foremost, the first of the Emigrants (Muhajireen) and the Helpers (Ansar) and those who followed them in righteousness - Allah is pleased with them and they are pleased with Him, and He has prepared for them gardens beneath which rivers flow, wherein they will abide forever. That is the great attainment' (3). Sheikh Muhammad ibn Abd al-Wahhab (may Allah have mercy on him) was asked about the saying of Allah Almighty: 'And whoever opposes the Messenger after guidance has become clear to him and follows other than the way of the believers - We will give him what he has taken and drive him into Hell, and evil it is as a destination' (4). (The question was:) Who are the believers whose path Allah has commanded us to follow? If you say they are the companions of the Messenger of Allah (peace be upon him), then which group? Are they Ali ibn Abi Talib (may Allah be pleased with him), his children, and those with him? Or are they Mu'awiyah ibn Abi Sufyan? Or are they Talha, Zubayr, and others? He replied by saying: We hold all of them in affection, refrain from commenting on what transpired between them, and pray for their forgiveness just as Allah has commanded us (5), by His saying: 'And those who came after them, saying, "Our Lord, forgive us and our brothers who preceded us in faith and put not in our hearts any resentment toward those who have believed. Our Lord, indeed You are Kind and Merciful"' (6). (End of quote). ¶

It has been narrated in Sahih al-Bukhari that the Prophet (peace be upon him) said: 'Do not revile my companions, for if one of you were to spend the equivalent of Mount Uhud in gold, it would not reach a mudd of one of them, nor even half of it' (7). And Abu Nu'aym reported in Al-Hilya from Zayd ibn Wahb that Suwayd ibn... [page 559] ¶

A person came to Ali bin Abi Talib (may Allah be pleased with him) during his caliphate and said: 'O Commander of the Faithful, I passed by a group of people who were mentioning Abu Bakr and Umar (may Allah be pleased with them) in a manner they do not deserve.' He stood up, ascended the pulpit, and said: 'By the One who split the seed and created the soul, no one loves them except a virtuous believer, and no one hates them except a wretched apostate. Loving them is a means of drawing near to Allah, and hating them is a deviation from the faith. What is the matter with people who mention the brothers of the Messenger of Allah (peace be upon him), his ministers, his companions, the leaders of Quraish, and the parents of the Muslims (in such a way)? I am innocent of anyone who mentions them with evil, and I will punish such a person.'\n\nHow excellent was the response of Umar bin Abdul Aziz (may Allah be pleased with him) when he was asked about the fighting that occurred between the Companions. He said: 'That was blood from which Allah kept my hands clean; shall I not keep my tongue clean from speaking about it?'\n\nSheikh Abdullah bin Sheikh Muhammad bin Abd al-Wahhab (may Allah have mercy on them both) was asked whether someone who reviles the Companions becomes a disbeliever (kafir) or is merely a transgressor (fasiq), and what the evidence is for this. He replied: 'There is no disagreement regarding his being a fasiq (transgressor), due to the saying of the Prophet (peace be upon him): "Reviling a Muslim is an act of transgression (fisq) and fighting him is disbelief (kufr)." And his saying: "No man accuses another of transgression or disbelief except that it returns to him, if the other person is not as he claimed." As for disbelief (kufr), the scholars have two opinions:\n\nThe first opinion: That the one who reviles the Companions is judged as a disbeliever, based on the aforementioned hadith and the verse: \"...that He may enrage the disbelievers with them (the Companions).\" Thus, none is enraged by the Companions except a disbeliever.' ¶