SHI’ISM EXPOSED

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SHI'ISM EXPOSED

It is essential that Muslim sympathisers of the Shias divest themselves of the notion that Shi’ism is part of Islam – that it is just as one of the other four Madhabs which constitute the Ahlus Sunnah. Shi’sim is not Islam nor is it a sect of Islam. The ostentatious religious calls of an Islamic hue emanating from 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 Muhammad (Sallallaahu Alayhi Wasallam). Although both religions (Qadianis and Shi’ism) overtly assert a belief in the finality of the Nubuwwat of Rasulullah (Sallallaahu Alayhi Wasallam), they covertly believe by way of fallacious interpretation in the continuation of Nubuwwat.

Shi’i religious literature abundantly clarifies the fact that Shias believe in the continuation of Nubuwwat after Rasulullah (Sallallaahu Alayhi Wasallam). The only cover presented by Shi’ism for this Kufr belief is a name, viz., Imaam. Instead of calling the one they believe to be a Prophet or Nabi or Rasool, they describe him as an Imaam, and instead of saying Nubuwwat they say Imaamat. But, in terms of Shi’i religion there is absolutely no difference between a Nabi or a Shi’i Imaam. In fact, Shi’ism propagates the superiority of an Imaam over a Nabi. Hence, Khomeini declares:

“It is one of the essential beliefs of our Shi’i school that no one can attain the spiritual status of the Imaams, not even the cherubim or the prophets.” (Writings and Declarations of Imaam Khomeini: Islam & Revolution)

In the same book, Khomeini states:

“In fact, according to tradition that have been handed down to us, the Most Noble Messenger and the Imaams 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.”

“The Prophet himself said: We have states with God that are beyond the reach of the cherubim and the prophets.”

“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 Imaams above the ranks of the other Ambiyaa (Alayhimus salaam). In fact, they even assert the superiority of Hadhrat Ali (Radhiallaahu Anhu) over Rasulullah (Sallallaahu Alayhi Wasallam). Insha Allah, we will show from their writings that the Shi’i priests believe that Hadhrat Ali (Radhiallaahu Anhu) is higher in rank than even Rasulullah (Sallallaahu Alayhi Wasallam). In Volume1 of Al-Kaafi, the work of the Shi’i authority, al-Kulaini, the following appears on page 223:

“A man said to him (Abu Ja’far): ‘O son of Rasulullah (Sallallaahu Alayhi Wasallam)! Has Ameerul Mu’mineen (Hadhrat Ali) 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 Ameerul Mu’mineen. And he (the questioner) asks me if he (Hadhrat Ali) has greater knowledge or some of the Ambiyaa.”

Al-Kaafi is one of the most authoritative books in Shia theology. Kulaini, the author, is regarded by the Shi’a clergy to be one of their top ranking authorities. Thus, in the Shia book, Shi’ite Islam by the Shiah 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 Imaamat is a continuation of Nubuwwat, there is no doubt. Their beliefs as propounded by their own authorities unequivocally assert total equality between Nubuwwat and Imaamat, in fact, Imaamat is even accepted to be superior to Nubuwwat by the Shi’i religion. The Shi’i book, ‘The faith of Shia Islam’ states, ‘We believe that Imaamat 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 Imaamat as it is to consider Tawheed 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 Imaam.’

‘The Imaamat 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 Imaam must be infallible, that is to say incapable of making errors or doing wrong, either inwardly or outwardly …’

‘Their (i.e. the Shi’i Imaams) 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.’

There is no difference of opinion among the Shias regarding their belief of the equality between Rasulullah (Sallallaahu Alayhi Wasallam) and the Imaams of Shi’ism. The abovementioned statements testify to this claim. The same book, viz., ‘The Faith of Shia Islam’, states:

‘We believe that the Imaamat, like Prophethood, must be an appointment from Allah through His Messenger, or an appointed Imaam. From this point of view, the Imaamat 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’as believe in the continuation of Nubuwwah inspite of their claim to believe in the Finality of the Nubuwwah of Muhammad (Sallallaahu Alayhi Wasallam). Each and every attribute, office, function and institution exclusive with Nubuwwah is asserted for the Imaams by the Shi’as. One who studies the religious literature of the Shi’as will not fail to understand that on only this one basis of Imaamat, the Shi’as are not Muslims.

Rejection of a Nabi is Kufr. One who does not believe in a Nabi is a Kaafir. This is the belief of Islam. But according to the Shi’ah religion, belief in Imaamat is Fardh just as Fardh as it is to believe in Rasulullah (Sallallaahu Alayhi Wasallam). According to Shi’ism, one who denies any of the Shi’i Imaams – one who does not accept any of the Shi’i Imaams – is a Kaafir. Propounding this view, the Shi’i authority, Kulaini, states in his ‘most trustworthy and celebrated work of Hadith’, Al-Kaafi:

“We (i.e. the Imaams) are those whose obedience Allah has made Fardh… Whoever denies us is a Kaafir.’

This belief in Shi’ism categorically indicates that the Shi’i religion regards its Imaams as Ambiyaa. All those who do not subscribe to the Shi’ah doctrine of Imaamat are branded as Kaafirs 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’a clergy to ostensibly claim that they regard Sunnis as Muslims. Such devious statements are based on the Shi’ah doctrine of Taqiyyah (holy hypocrisy) and stem from pernicious political motives.

Shi’ism Exposed by Majlisul Ulama (PE)