Based on the advice of the Majlisul Ulama PE
It is essential that Muslims who feel that it is normal to sympathise the Shi'ahs - erase their minds of the notion that Shi'ism is a part or form of Islam – and that it is just as one of the other four Madhabs which constitute the Ahlus Sunnah.
Shi'ism is not Islam nor is it a sect of Islam.
This may be heavy for those who are new to this understanding, and thus a decent explanation is required.
The ostentatious religious calls of an Islamic hue emanating from the late Khomeini and his clergy do not make Shi'ism any closer to Islam than the religious and "Islamic" calls and slogans of religions such as Qadianism. Like Qadianism, Shi'ism too believes in the extension and perpetuation of Nubuwwat (Prophethood) after the Prophet Muhammad SAW.
Although both religions (Qadianis and Shi'ism) overtly assert a belief in the finality of the Nubuwwat of Rasulullah SAW, they covertly believe by way of fallacious interpretation in the continuation of Nubuwwat.
Shi'ah religious literature abundantly clarifies the fact that Shi'ites believe in the continuation of Nubuwwat after Rasulullah SAW. The only cover presented by Shi'ism for this Kufr belief is a name - i.e. Imaam.
Instead of calling the one they believe to be a Prophet or Nabi or Rasul, they describe him as an Imam, and instead of saying Nubuwwat they say Imamat. But, in terms of the Shi'ah religion, there is absolutely no difference between a Nabi or a Shi'ite Imam. In fact, Shi'ism propagates the superiority of an Imam over a Nabi.
Hence, the late Khomeini declared:
"It is one of the essential beliefs of our Shi'ite school that no one can attain the spiritual status of the Imams, not even the cherubim or the prophets." (Writings and Declarations of Imam Khomeini: Islam & Revolution)
In the same book, Khomeini stated:
"In fact, according to tradition that have been handed down to us, the Most Noble Messenger and the Imams existed before the creation of the world in the form of lights situated beneath the divine throne: They were superior to other men even in the sperm from which they grew and in their physical composition."
Also in the same book, Khomeini said:
"The Prophet (SAW) himself said: We have states with God that are beyond the reach of the cherubim and the prophets."
Khomeini emphasised also in the same book:
"It is part of our belief that the Imaams too enjoy similar states..."
It is thus clear from the above excerpts that Shi'ism asserts the superiority of its Imams above the ranks of the other Ambiya AS. In fact, they even assert the superiority of Saiyidina Ali RA over Rasulullah SAW. Insha Allah, we will show from their writings that the Shi'ite priests believe that Saiyidina Ali RA is higher in rank than even Rasulullah SAW:
In Volume 1 of Al-Kaafi, the work of the Shi'ite authority, Al-Kulaini, the following appears on page 223:
"A man said to him (Abu Ja'far):
"O son of Rasulullah (SAW)! Has Amirul Mu'mineen (Saiyidina Ali RA) greater knowledge or some of the Ambiyaa?" Abu Ja'far said: "Listen to what he says! Verily, I have explained to him that Allah has bestowed to Muhammad the knowledge of all the Ambiyaa and most assuredly He has bestowed all of it to Amirul Mu'mineen. And he (the questioner) asks me if he (Saiyidina Ali RA) has greater knowledge or some of the Ambiyaa."
Al-Kaafi is one of the most authoritative books in Shi'ah theology. Kulaini, the author, is regarded by the Shi'ah clergy to be one of their top ranking authorities. Thus, in the Shi'ah book, Shi'ite Islam by the Shi'ah priest, Tabatabai - Al-Kaafi is praised in the following terms:
"The book of Kulaini known as Kaafi is divided into three parts... it is the most trustworthy and celebrated work of Hadith known in the Shi'ite world."
From the aforementioned that Imamat is a continuation of Nubuwwat, there is no doubt. Their beliefs as propounded by their own authorities unequivocally assert total equality between Nubuwwat and Imamat, in fact, Imamat is even accepted to be superior to Nubuwwat by the Shi'ah religion.
The Shi'ite book, "The Faith of Shi'ah Islam" states:
"We believe that Imamat is one of the fundamentals of Islam and that man's faith can never be complete without belief in it. It is wrong to imitate our fathers, family or teachers in this matter, even if we respect both, for it is just as necessary rationally to consider Imamat as it is to consider Tauhid and Nubuwwat."
"We believe that, just as it is necessary for Allah to send someone as a Prophet, so it is also necessary for Him to appoint an Imam."
"The Imamat is therefore a continuation of a prophethood, and the reasoning which proves the former's necessity is the same that which prove the latter's. We believe that, like the Prophet, an Imam must be infallible, that is to say incapable of making errors or doing wrong, either inwardly or outwardly."
"Their (i.e. the Shi'ite Imams) position in regard to Islam is the same as the Prophet’s, and the reasoning which necessitates their infallibility is the same as that which necessitates the Prophet's infallibility, and there is no difference between them in matters."
Hence, Muslims must understand that there is no difference of opinion among the Shi'ahs regarding their belief of the equality between Rasulullah SAW and the Imams of Shi'ism. The abovementioned statements testify to this claim.
The same book states:
"We believe that the Imamat, like Prophethood, must be an appointment from Allah through His Messenger, or an appointed Imam. From this point of view, the Imamat is the same as the Prophethood."
No one should therefore labour under the misapprehension that Shi'ism believes in the Islamic concept of Finality of Nubuwwat. The Qadianis claim to believe in the Finality of Nubuwwat, but their devious interpretation of this concept opens the way for them to accept Mirza Ghulam as a Nabi. In the same way, the Shi'ahs believe in the continuation of Nubuwwah inspite of their claim to believe in the Finality of the Nubuwwah of Muhammad SAW. Each and every attribute, office, function and institution exclusive with Nubuwwah is asserted for the Imams by the Shi'ite. One who studies the religious literature of the Shi'ahs will not fail to understand that on only this one basis of Imamat, the Shi'as are not Muslims.
Rejection of a Nabi is Kufr. One who does not believe in a Nabi is a Kafir. This is the belief of Islam. But according to the Shi'ah religion, belief in Imamat is Fardh just as Fardh as it is to believe in Rasulullah SAW. According to Shi'ism, one who denies / does not accept any of the Shi'ite Imams – is a Kafir. Propounding this view, the Shi'ah authority, Kulaini, stated in his Al-Kaafi:
"We (i.e. the Imams) are those whose obedience Allah has made Fardh… Whoever denies us is a Kafir."
This belief in Shi'ism categorically indicates that the Shi'ah religion regards its Imams as Ambiyaa. All those who do not subscribe to the Shi'ah doctrine of Imamat are branded as Kafirs by the Shi'ah religion. This is an indisputable fact in terms of Shi'ah theological writings. It is entirely another matter for Khomeini and the present Shi'ah clergy to ostensibly claim that they regard Sunnis as Muslims. Such devious statements are based on the Shi'ah doctrine of Taqiyyah (so-called holy hypocrisy) and stem from pernicious political motives.
Sunday, 2 December 2007
Based on the advice of the Majlisul Ulama PE