The difference between Muslims and Shias

We glorify Allah and ask blessings and salutations of peace for the noble Prophet (Sallallaho alaihe wasallam) and his companions and those who follow him in up-holding the cause of the right religion.

INTRODUCTION

Thanks to Allah, His help we seek and His guidance we search for. Whomsoever Allah permits to go astray shall never have guidance. Whomsoever Allah guides shall never be misled. I bear witness that there is no God but Allah alone and He has no partner. And I bear witness that Muhammad is His servant and messenger. Peace be upon him, his family, his Companions and their followers until the day of resurrection. Allah commands us In the Holy Quraan: "Let there be among you some who invite (people) to all that is good, enjoying what is right, and forbid what is wrong. They are the one to attain felicity." (3:104). I pray to Allah that He will accept this work as a correct response to his commandment

The purpose of this pamphlet is to present a brief idea about the religious issues that the Shii Muslim scholars have disagreed on with the majority of Muslim scholars. It is to acquaint especially those who have a vague picture of what the Shiite school of thought is in comparison to the majority's version of Islam. In short, it is to answer these ever-rising questions. Is the disagreement vital? If it is vital, as a Muslim Shii or following the majority of Muslim scholars, what should I do to find the right Islam and the right path to Paradise? May Allah bestow on us His mercy and not deprive us of His guidance. Ameen.

November 19, 1993.

BACKGROUND OF SHIITE IDEOLOGIES

When Islam came as a guidance for mankind, the early generation of the devoted Muslims worked hard and sincerely to propagate and defend it. Consequently, Islam spread fast and steadily. However, this created a wave of anger and hatred towards Islam from some of the narrow minded religious figures of Judaism especially. They plotted to assassinate the Prophet (sallallaho alaihe wassallam) and to create "fitnah" – discord or fighting – among Muslims. However, the Ieeman of the Companions was so strong, they were not affected by such conspiracies. After the death of many companions, the Jewish conspiracy (among others), represented by Adullah bin Sabaa, found its way; first where Muslims were less educated about Islam and then later o in the rest of the Muslim community. (Zaheer, p17-24, quoting three Shi'ite sources).

During the Caliphate of the first and second Caliphs there were still many Companions. By the end of the third Caliphs's reign a great number of the Companions of the Prophet (sallallaho alaihe wassallam) had passed away, while the number of the new generation and new converts had multiplied tremendously. At this time, the tribalist, racist, and Jewish movements found an opportunity to come to the surface. Among these movements was the one of Abdullah bin Sabaa, (already mentioned above, a Yemen Jew who claimed that Ali(Radhiallahu Anhu) had divine authority This developed further into the claim that he, his son Al-Hassan (Radhiallahu Anhu), his son Al-Hussin (Radhiallahu Anhu) and the descendants of the latter should be the future leaders of the whole Muslim Ummah forever. This was, of course, contrary to current practice since after the Prophet (sallallaho alaihe wassallam) Abu Bakr (Radhiallahu Anhu) had been elected as the Caliph of the whole Muslim Ummah, followed by Omar (Radhiallahu Anhu), there was as yet having been no claim that Ali (Radhiallahu Anhu) should be the first Caliph. (ibn Taymiyah, Vol 3 pp. 116-72). This claim finally found a place of acceptance in the capital of the previously Iranian Empire, Al-Madayen, more easily than in other regions of the Islamic Empire at that time, especially since Al-Hussain(Radhiallahu Anhu), second son of Ali(Radhiallahu Anhu) was then married to the daughter of the last Iranian Emperor (Ali Hassan pp. 230-1.) This is why the Shiite concept of a hereditary system of leader ship is confined to the descendants of Al-Hussain(Radhiallahu Anhu). beginning with the fourth Shiite Iman. The claim that (Ali(Radhiallahu Anhu) should be the first Caliph started mainly as a political one to create discord among Muslims by agitating the tribal and racial differences and hostilities. the end result of this political claim, however, was religious difference and deviation from the Islam maintained by the great majority of Muslim scholars.

Shiis derive their name from Shi'ia, which means (in Arabic) supporter, here to mean the supporters of Ali (Radhiallahu Anhu), his sons, Hassan and Hussain (Radhiallahu Anhu) and descendants of Hussain (Radhiallahu Anhu). Shiis are divided into groups: The Zaidis, who have deviated the least; the Ja'fari Ithani 'Ashri, and the Ismailis, and the Alawi/Nisiri. Muslim scholars have come to a consensus that the latter two have alienated themselves plainly from Islam. Druzes derive their roots from Ismailism and Fatimid Shii (ibn Taymiyah Minhaj, Vol. 1 p. 3: Vol. 2 p. 124; Tabatabai pp. 75-82, Abdullah pp. 73-143, and Al-Fawzan pp. 9-18). The following pages are devoted for the discussion of the Ja'fari Ithmai Ashri (Ja'fari 12 Imams).

THE HOLY QURAN

The Ja'fari Shii scholars say: the number of verses in the Holy Quraan is 17000 (Al-usool minal-Faki, Vol. 2 p. 634, 1961; see also Zaheer, pp. 77-152 for more details including numerous Shii sources and examples of distortions). Al-Kafi by Al-Kolayni, which believed by Shii scholars as the most trustworthy and celebrated work of Hadeeth known in the Shi'ite world, says "any human being who claims to have collected the Quraan in its complete form is a liar. Only Ali (Radhiallahu Anhu) and the Imams collected it all and preserved it." (Al-usool min al-Kafi, Vol. 1, pp. 228, 1968). The Shii scholars also give permission for their followers to read the existing Holy Quraan till they are taught their version. This permission is based on Shii tradition which says: "I said to Imam Ali Musa (the 8th Imam), "we hear from you Quraanic verses which we have not learned. Are we committing sins by not reciting them?' The Imam said 'No, read the way you have learned. Someone will come to teach you' referring to the 12th Imam who will reap[pear and bring with him the complete version according to the Shiite belief)" (Al-Kafi min al-Usool, Vol. 2, p. 663, 1961; also see al Khateeb p. 11).

The Muslim scholars assure us that: the Prophet Muhammad (sallallaho alaihe wassallam) compiled the Holy Quraan in its complete now existing form orally and during the Caliphate of Abu Bakr (Radhiallahu Anhu), this compilation was written down in a single volume (Al-Bukhari, Vol. 6, pp. 477-8). during the Caliphate of Othman (Radhiallahu Anhu) the language of the Holy Quraan was standardized and universalized (Al-Bukhari, Vol. 6, p. 478-80). The approved variations in reciting a few words of the Holy Quraan do not touch the basic meaning (Qattan, pp. 170-85)

Allah says in the Holy Quraan: "We have, without doubt, sent down the Holy Quraan and We will assuredly guard it (from corruption" (15:9); "it is for Us to collect it and to promulgate it" (75:17); "no falsehood can approach it from before or behind it. It is send down by One Full of Wisdom, Worthy of all Praise" (41:42) Allah has promised to preserve it as a guidance for Muslims everywhere and forever. This is in contrast to the previous divine books which although their original forms are preserved with Allah, the ones in the hands of the followers of these messages are distorted. The Muslim scholars consider believing that the Holy Quraan is distorted is a plain rejection of the Islamic faith (Zaheer, p. 141-7).

Our brother and sister, you can find for yourself that the number of verses of the Holy Quraan is 6236 excluding the "Bismi Allah" at the beginning of the Suras (Chapters), but the Shii scholars claim this Holy Quraan is not complete. Should we believe the Ja'fari Shii sources or the
Almighty Allah and the Muslim scholars? Perhaps some Shiis deny their belief that the existing Holy Quraan is not complete. But this denial could be TAQQIYA (to lie to protect the Shiite belief).

THE SUNNAH AND HADITHS

The Ja'fari Shii scholars consider Sunnah as what the Prophet (sallallaho alaihe wassallam) and the Imams said (Tabatabai, p. 93 and Constitution Article 2). Al-Kafi by Kolayni, in Tabatabai's words is "the most trustworthy and celebrated work of hadith in the Shiite world" (Tabatabai, p. 110). In this source very often the names of the transmitters of the Hadeeth are not mentioned. Instead of the "Prophet said, "you find 'the Imam said.' Many of these Hadeeths contradict the Holy Quraan. the prominent criterion in validating Hadeeths is actually whether it supports or, at least, does not negate the Shii school of thought. the most trustworthy of the Prophet's (sallallaho alaihe wassallam) traditions are the ones received through the Household of the Prophet, i.e. the Shii Imams, even though an Imam could pass away while his child is only nine, eight or five years old. (Among other sources, Tabatabai, pp. 94, 207-8, and 210-1). For example, a Hadeeth reported by Ali (Radhiallahu Anhu) and compiled by concept of Nikah Mut'ah. But if the Hadeeth were supportive of the Shii school of thought, it would be accepted no matter who said it, transmitted it, or compiled it. (Tabatabai, p. 94).

The Muslim scholars define Sunnah or Hadeeth as the says of the Prophet (sallallaho alaihe wassallam), his deeds, tacit approvals or the description of his physical appearance (Azami, p. 3). Basically there are two ways of Hadeeth authentication. The first is the "Isnad" which means the reliability of the transmitters. Therefore Hadeeths with broken linkages between transmitters are rejected because there is no way to find out how reliable the transmitter is. Second, there is "matn' which means content of the Hadeeth; that is, whether or not it contradicts the teachings of the Holy Quraan, there is another version of the same Hadeeth with a different chain of transmitters, or whether there is a stronger isnamd, etc. (Azmai, pp. 32-72. Based on these methodologies and the strictness of the compiler in choosing his Hadeeths, the Muslim scholars affirmed that the compilations of al-Bukhari and Muslims are the most trustworthy sources of the Sunnah of the Prophet (sallallaho alaihe wassallam) (ibn Taymiyah, Fatawi, Vol. 18, p. 17 and Azami p. 87-96).

While the Holy Quraan was compiled in written form right after the death of the Prophet (sallallaho alaihe wassallam), the serious compilation of the Hadeeth took place almost 100 years (Azami, p. 25). There were many reasons for this delay, the major one being that a great proportion of Hadeeths dealt with detailed teachings which should be practiced by a true Muslim in his daily life. The Companions were actually living complications of Hadeeths because they were representing the prophetic manners themselves. Therefore, there seemed no urgent need for a serious effort toward a written compilation. Furthermore, some Great Companions were of the opinion that teaching Islam should focus first on the Holy Quraan so that it happened to previous Holy books in which divine words were mixed up with prophetic sayings.

So brother and sister, which definition of Hadeeth is more accurate, especially since we know that Prophet Muhammad (sallallaho alaihe wassallam) is the seal of the prophets (Holy Quraan 33:40)? Only the prophets and the messengers of Allah can receive revelation which is binding onto whom the messenger is sent. When the Shii scholars equalize the sayings of these Imams to the sayings of the Prophet, they are claiming that Imams also received revelation. If these scholars claim that Imams were only inspired, then the inspiration is a different story. It is not binding to be followed or to be enforced on others and could be shared by other people.

IJMA' (CONSENSUS OR SEMI-CONSENSUS)

Shii scholars have a double standard position concerning Ijma' (Consensus or Semi-consensus). On the one had the Shii scholars employ consensus to support their arguments, e.g. Tabatabai writes "...both Sunni and Shiite clearly asserted..." and "which were acclaimed by all..." (Tabatabai, p. 40). On the other hand, Ijma' is rejected by Shii scholars who 1) claim that thousands of the Prophets (sallallaho alaihe wassallam) Companions had plotted against the Prophet's commands and only less than ten of them remained truthful, thereby taking knowledge from these against the majority and 2) consider the millions of Muslim scholars throughout the Islamic history and the globe as non-believers because they don't believe in the Imamate as an article of faith, which is based on claims rejected by the majority and 3) question the authenticity of the Holy Quraan and the Hadeeths authenticated by the majority and interpretations which gained the acknowledgment of the majority.

Muslim scholars consider Ijma' as the third source of Islamic teachings. When nothing is directly mentioned in the Holy Quraan or the Sunnah about a case, then the Ijma' is considered as a valid source (Fatawi, ibn Taymiyah Vol. 19, pp. 5-8, and 192-202). The most authentic text is the one reported by a large group of transmitters to another large group. this is called "Tawatur." )(Al-Jazari, Vol. 1, pp. 120-6). the most valid interpretation of the Holy Quraan and the Sunnah/Hadeeths is that which gains the Ijma' (Fatawi, ibn Taymiyah, Vol. 19. pp. 267-72). For Allah says in the Holy Quraan., "And hold fast all together by the rope of Allah and do not be divided." (3:103). Condemning deviation Allah, addressing the Prophet (sallallaho alaihe wassallam) and referring to those who divided their religion and have broken up into sects, you have nothing to do with them. Behold their case rests with Allah – and in time He will show them what they were doing." (6:159). the Prophet (sallallaho alaihe wassallam) said: "...stick to the Jama'ah (majority) and avoid division. Statan is with the one person alone but is more likely to avoid the two together.

Whoever wants abundance in Paradise should stick to the Jama 'ah..."(al-Jazari, Vol. 6, p. 669) Jama'ah and consensus here is referring to the majority of Muslim scholars who are knowledgeable about the commandments of Allah. In another Hadeeth, the Prophet (sallallaho alaihe wassallam) said " My umah will not have consensus on what is wrong. (Baleequ. p. 544). the Prophet (sallallaho alaihe wassallam) also said: "...my umah will be divided into seventy-three groups. Only one of them shall be saved – the rest shall be in hellfire." When he was asked which group is to be saved, he responded: "the followers of my path and my Companions." In another version of the same Hadeeth he responded: "They are the Jama'ah." (ibn Taymiyah, Minhaj), Vol. 2. PP. 122-5).

Brother and sister don't you think that consistency is one of the crucial elements of any valid measurement and tool of an objective argument? Don't you think it is suspicious when a person employs an argument if it supports his bias and rejects the same argument if it refutes his bias? Please just give it a thought. Brother and sister, assume that you as a Muslim want to know which path leads to Paradise. A group of people you don't know anything about claimed that they know which path leads to Paradise. However, one among this group gave you direction which contradicts the directions of the rest of the group, which numbers no less than 11 people. Both descriptions seemed equally reasonable, which direction should you follow? What if you came to know that this single person's direction served his personal bias, but the other's did not? What if you came to know that if you do not follow this person's direction or disagree with him he will hate you, but the others won't? For Allah says: "Let there be no compulsion in religion – truth stands out clear from error. Whoever rejects evil and believes in Allah has indeed taken hold of a support most unfailing, which shall never give away; "for Allah is all-hearing and all-knowing." (2:256). Brother and sister, just think about it as a basic rule, there are three categories of issues about which scholars have differences:

the majority has confirmed it is the right text or interpretation.
the majority has not approved it as the right one but has not definitely rejected it as wrong.
the majority has rejected it as definitely wrong.

The crucial differences between the majority of Muslim scholars and the Shii scholars are contained in the last category. Brother and Sister, remember that there is a great difference between the "majority of Muslims: which is not a sufficient evidence and the "majority of Muslim scholars" which is meant here by Ijma'. Brother and sister, remember what Allah has warned is us against deviating from His straight path.

Allah says:

"Verily, this is My way leading straight, follow it. Do not follow different paths, they will scatter you about away from His path. this is His commandment to you so that you may remain conscious of Him." (6:153).

ARTICLE OF FAITH AND PILLARS OF ISLAM

The Ja'fari Shii scholars say that believing in a hereditary system of leadership of the whole Muslim Ummah (Imamate) is as fundamental as believing in one God (Constitution, Article 2 and Asifi, pp. 23-5). to them, Imamate is an article of faith and a pillar of Islam (Al-Kafi Vol. 1, p. 290). In addition, among the articles referred to in the constitution and the other Shiite sources, there is no mention of believing in the angels or the Quadar.

Muslim scholars affirm that there is no such thing as Imamate, a hereditary system of leadership of the whole Muslim Ummah in Islam. There are evidences in the Holy Quraan and the reliable Sunnah which even refute and reject this concept. In the Holy Quraan, Allah says: "and their (the Muslim) affairs are decided by consultation" (43:30) and the Prophet (sallallaho alaihe wassallam) was commanded: "...and consult them in affairs (of moment)" 3:159). the Muslim scholars believe that Islam is built on five pillars: testifying that there is no God but Allah and Muhammad is a messenger of Allah, performing the prayers, paying the zakat, making the pilgrimage to the House of Allah and fasting Ramadan (Bukhari and Muslim – Forty fundamental articles of faith (Ieeman) are to believe in Allan, His Angels, His Books, His Messengers and the Last Day and to believe in divine destiny, both the good and the evil thereof (Muslim – Forth Hadeeths, p. 30) If you read the whole Holy Quraan you will not find any support for the "Imamate concept", the hereditary system of leadership of the whole Muslim Ummah.

Brother and sister, should we believe the majority of Muslim scholars who are supported clearly by the Holy Quraan verses and reliable Hadeeths or the few Shii scholars whose opinions are not supported by the Holy Quraan or the reliable Hadeeths? Make sure that our sole intention is to please Allah only and to find truth for our salvation in this world and in the hereafter.

Brother and sister, remember Allah says in the Holy Quraan: "O you who believe, believe in Allah and His Apostle, and the Scripture which He has sent to His Apostle and the scripture which He has sent to those before (him). Anyone who denies Allah, His Angles and His books, His apostles, and the day of judgment, has gone far astray." (4:136)

THE SHIITE CONCEPT OF IMAMATE

The Shii scholars believe that the Imamate concept is an article of faith equal to believing in one God. Imamate concept means that the spiritual, religious, education and political leadership of the whole Muslim Ummah is a matter of inheritance confined to only 12 Imams. These are the husband of the youngest daughter of the Prophet (sallallaho alaihe wassallam), Fatima, her two sons and some of the descendants from her second son, Hussain, who was married to a Persian Emperor's daughter (Tabatabai, pp. 190=211 and Hassan, pp. 230-1). This religious and political leadership could be inherited by nine, eight or five year-old boy (Tabatabai, pp. 205, 7, 10). For example, the Ja'fari Ithmai 'Ashri (a dominant Shiite branch) Republic of Iran stated in its constitution that "...the official religion of Iran is the Islam of the Ja'fari Ithnai Ashri (12 Imams) sect and this article is unchangeable forever." (Article 12).

First of all this belief is bound with the belief that these Imams are infallible (e.g. Asifi, pp. 23-25, Constitution, Article 2) and share with Allah the power of knowing the unseen including when the Imams would die (al-Kafi, Vol. 1, pp. 206-62). They believe obedience to these Imams should be unquestionable – "even the worship[ of God becomes unnecessary if this is the Imams' order" (Islamic great Library p. 6). In Khomeini's words, "We cannot imagine that Imams can make mistakes" (Khomeini, Arabic p. 91_. Also the Imamate is interwoven with the belief that "the spiritual status of the Imam is universal viceregency. It is a viceregency pertaining to the whole creation, by virtue of which all atoms in the universe humble themselves before the holder of this authority. It is one of the essential beliefs of our Shiite school that no one can attain the spiritual status of the Imams, not even the angels of the highest rank or messengers of Allah." (Khomeini, p. 64). On the other hand, the concept is inherent in the Shiite belief that all Muslim Caliphs, rulers and judges are Taghoots (evil ones) if they are not Shiis or of the 12 Imams (Khomeini, pp. 92-3). therefore, the constitution of Iran made sure that only an Ithnai Ashri Ja'fari Shiite can be president (Article 115) and the "National legislative council shall not enact laws that contradict the principles and jurisprudence of the official sect of the sate." Article 72). The 12th Shii Imam is believed to have been born in 868 A> and is still Alive (Now even after eleven centuries) but disappeared when he was 5 years old. He will reappear and the current republic of Iran will be canceled for him to take the leadership (Constitution, Article 5).

The Muslim scholars regard monarchy questionable where only the political power is inherited. Therefore they reject completely any form of monarchy in which even the religious and the spiritual leadership is inherited, unless there is clear evidence in the Holy Quraan or the reliable Sunnah of the Prophet (sallallaho alaihe wassallam) that support this claim. Not only is there no such evidence but also the concept of Imamate contradicts the principle of consultation emphasized by the Holy Quraan. Allah, commanding the Prophet, says: "...and consult them in affairs of the moment..." (3:159) and praising the believers says: "Their affairs are conducted by mutual consultation. " (42:38). Muslim scholars are also affirm that the complete infallibility is an attribute of Allah alone and no creatures shares it with Him. Even the infallibility of the Prophets is limited to conveying their message truly and to avoiding cardinal sins or disobedience to Allah. for example, Allah addressing the Prophet says: "(The Prophet (sallallaho alaihe wassallam) frowned and turned away because a blind man came to him (interrupting)." (980: 1-10). The Holy Quraan assures us that even the best creature on earth does not share with Allah the attributes of in infallibility. concerning the knowledge of the unseen, read the verses in the Holy Quraan 3:145, 179; 6:59; 10:20; 27:65; 31:34; 72:26 and read "say: I have no power over any good or harm to myself except as God wills. If I had knowledge of the unseen, I should have multiplied all good, and no evil should have touched me..." (7:188).

Muslim scholars consider he who believes that some huyman beings are better than the messengers of Allah as kafer (non-believer) )(al-Tahawi, p. 557), let alone those who claim that some creatures share with Allah His unique attributes or that obedience to these creatures is more important than to the Creator. the concept of the still Alive 12th Shii Imam is a myth which should not be believe, let alone build a whole system of Islamic government on it. Al-Tabari assured us that the 11th Imam had no offsprings at all (ibn Taymiyab, Minhaj Vol. 1. p. 37). there are very few Hadeeths compiled by Termithy and Abu Dawood mentioning the appearance of a Al Mahdi among the signs of the Day of Resurrection. these Hadeeths say that he will have a name similar to the Prophet's (Muhammad) and his father's name will be similar to the Prophet's father (Abdullah), not Hassan the 11th Imam's name. He will be from the descendants of the first grandson of the Prophet (sallallaho alaihe wassallam) but not from the second grandson’s progeny. (ibn al-Atheer, Vol, 10, pp. 330-2).

Furthermore, there is no evidence that such a person will live 12 centuries.

Brother and sister, the Shii scholars consider the Imamate concept as an article of faith equal to believing in Allah. that is, if you don't believe in it by their definition you could be a kafer (non-believer), God forbid. On the other hand, if you believe in it with all its implications and dimensions you could be a kafer by the definition of the scholars of whose loyalty is only to Allah and the Prophet (sallallaho alaihe wassallam), not for a special dynasty or race., Make sure that you choose the right path to Paradise.

THE FAMILY OF THE PROPHET (sallallaho alaihe wassallam)

The Ja’fari Shii scholars confine "Family of the Prophet (sallallaho alaihe wassallam)’ to the youngest daughter of the Prophet (sallallaho alaihe wassallam), Fatima (Radhiallahu Anhu), his cousin Ali (Radhiallahu Anhu)—husband of Fatima (Radhiallahu Anhu), the first grandson and the second grandson (who married the last Iranian Emperor’s daughter, then Shahrbanoo) and eight descendants of the second grandson (from his Persian wife (ash Shiirazii pp. 12, 19). Khomeini said: "It is one of the essential beliefs of the Shiite school that no one can attain spiritual statues of the Imam (Ali (Radhiallahu Anhu) and his descendants), not even the close angels or the prophets who are also messengers of God." (Khomeini, translation Algar, p. 64 and PSG p. 25). Shii scholars believe that leadership of the whole Muslim Ummah is confined to the 12 Imams. Therefore they neglect the accomplishments and the virtues of or cast cardinal accusations against the rest of the Prophet’s (sallallaho alaihe wassallam) family and Companions, unless they are proven, to the Shii scholars, to have demonstrated strong support of Ali (Radhiallahu Anhu) (Any Shii sources on the Islamic history, for example, Tabatabi, Ali Shariati, ibn Abi al0Hadid, etc.).

The Muslim scholars consider " Ahl-al Bait’ –the Family of the Prophet (sallallaho alaihe wassallam) as all his relatives who connot receive charity. This includes the Prophet (sallallaho alaihe wassallam) Ali (Radhiallahu Anhu), Aqil (Radhiallahu Anhu) Abbas (Radhiallahu Anhu) and their posterities (Muslim, Vol. 2, pp. 517-21 and Vol. 4, pp. 1286-7). The wives of the Prophet (sallallaho alaihe wassallam) are members of his family (Holy Quraan 33:28-34), especially in verse 33:33, "And stay quietly in your houses and make no dazzling display, like that of the former times of ignorance, and establish regular prayers and give Charity, and obey God and his Apostle. And God only wishes to remove all abomination from you, you Members of the Family (of the Prophet (sallallaho alaihe wassallam), and to make you completely pure." Not only that but all the Prophet’s wives are the mothers of the believers (Holy Quraan 33:6). The majority of the Muslim scholars consider whoever believes that some human beings are better than the prophets as "kafir" --unbeliever (Tahawi, p. 557). Muslim scholars hold great respect for the whole family of the Prophet (sallallaho alaihe wassallam) in general. The Prophet (sallallaho alaihe wassallam), in a Hadeeth reported by Muslim (Vol. 4, p. 1287) while commanding Muslims to stick tot he Holy Quraan as a cource of guidance, also asked them to be kind to his family. Muslim scholars also preserve a high status for all the Companions of the Prophet (sallallaho alaihe wassallam), the chosen soldiers of Islam (The Virtues of the Companions, in Al-Bukhari and Muslim).

Our brother and sister, being Muslims, could we really neglect the other daughters of the Prophet (sallallaho alaihe wassallam), his relatives and their decendants who were excellent Muslim? Could we confine the family of the Prophet to just a few selected by Shii scholars? Could we really love only a few and curse the other tens of thousands of the early generation of Islam? What about Othman (Radhiallahu Anhu), who was married to two daughters of the Prophet (sallallaho alaihe wassallam) and had a son from one of them? What about the descendants of Al-Hassan (Radhiallahu Anhu), the eldest grandson of the Prophet (sallallaho alaihe wassallam)? Don’t you think ali (Radhiallahu Anhu) and his pious descendants would be among the first to condemn these concepts of the Shii scholars?

THE COMPANIONS OF THE PROPHET (sallallaho alaihe wassallam)

The Ja’fari Shii scholars say that the first and the second guided Caliphs, Abu Bakr (Radhiallahu Anhu) and Omar (Radhiallahu Anhu) plotted against Islam and tried to eliminate the hadeeth so that they could interpret the Holy Quraan in ways to serve their purposes. The Shii scholars also claim that the three first guided Caliphs "broke their covenant with the Prophet (sallallaho alaihe wassallam) and changed his Sunnah" (al-Askari, p. 34-8). They divide the thousands of the Prophet’s Companions into 3 categories (The Ministry of islamic Guidance in Iran, pp. 28-30):

The Companions whom the Shii scholars like, who are less than ten.
The worst elements (among these was Abullah bin Omar who reported numerous true hadeeths).
Those who sold their honors (among these were Abu Hurayra, Abu Darda and Abu Muslam-Ashaari. All reported many true Hadeeths).


GHADEER KHUM

Tabatabai said : "For Shi’ites the central evidence of Ali’s (Radhiallahu Anhu) legitimacy as successor to the Prophet (sallallaho alaihe wassallam) is the evident of Ghader Khum when the prophet (pbup) chose Ali to the "general guardianship. " Referring to a booklet devoted to the details of Ghadeer Khumm we find the following : ( Najafi, pp. 9-19: tabatabai, pp. 178-218)

More than 100,000 Companions attended the Chadeer Khum address;
It took place on the 18th of the thul Hijjah after the "bidding farewell" pilgrimage of the Prophet (sallallaho alaihe wassallam) ; The reason the prophet (sallallaho alaihe wassallam) made this address at this placewas because Allah revealed this verse at Ghadeer Khum: "O apostle, deliver what has been revealed to you from your Lord; and if you do not do it then you have not delivered His message; andAllah will protect you from the people. " (5:67).
There , the Prophet (sallallaho alaihe wassallam) made these announcements: a) that he was leaving for Muslims two most precious things: " one is the Book of God. One end of which is in the hand of God and the other is in your hands. And the second valuable thing is my Descendants. God has informed me that both these things will never separate from each other till they reach me at the Fountain of Kausar." b) taking Alis’s (Radhiallahu Anhu) hand and raising it he said , "of whosoever I am master (mawala) , Ali is his master (mawla) too." c) The Prophet (sallallaho alaihe wassallam) also said : " O my God be a friend of him who is a friend of Ali and treat him like a foe he who opposes Ali. Help them who help Ali and abandon them who go against Ali. " d) And he said, " O my Lord, whichever way Ali turns orient the right in the same direction. Now let us see what Muslim scholars say. 9for detailed comments refer to Minhaj , in ibn Taymihay; Vol. 4, pp. 84-7)

According to Shii sources , only a very few Cmpanins (less than 10 at a maximum) did not break their covenant with the Prophet (sallallaho alaihe wassallam) shariati, pp. 28-30; Al-Askari, pp. 34-43). The 100,000 Companions who heard the address plotted to deprive Ali (Radhiallahu Anhu) of his right to be a successor of the Prophet (pbup) . What is the probability for his to have happened? For what benefit would this overwhelming majority do that? Read the non-Shii sources—there is no reason at all.

The Ghader Khum address took place on the 18th of the Thul Hijjah month of the same year of the Prophet’s (sallallaho alaihe wassallam) "bidding farewell" pilgrimage. On the 9th of the same month the Prophet (sallallaho alaihe wassallam) received the last verse which says: "This day I have perfected your religion for you and completed my favor to you and I have chosen Islam to be your religion. "(5:3). How could a verse which asks the Prophet (sallallaho alaihe wassallam) to convey the message follow this concluding verse, especially after the crowd of the "bidding farewell" sermon (on the 9yh of Thul Hijjah) had already attested that the Prophet (sallallaho alaihe wassallam) and conveyed the message? As a matter of fact, verse (5:67) was revealed before the Khaibar expedition, the conquest of Mecca and the "bidding farewell" pilgrimage.

The whole claimed announcement of the Prophet (sallallaho alaihe wassallam) in the way and the context that the Shii scholars mentioned was a blatant lie, as ibn Taymiyah emphasized: a) the authenticated original Hadeeth of "two most precious things" )al-Thaqalayn) says: "I am leaving among you two weighty things: the one being the book of Alllah in which there is the right guidance and light, so hold fast to the Book of Allah and adhere to it." He extorted us (Zaid ibn al-Arqam said) to hold fast to the Book of Allah and then said (The prophet (sallallaho alaihe wassallam): "The second are the members of my household I remind you to observe Allah in treating them (Muslim, Vol. 4, pp. 1286-7). The household of the Prophet (sallallaho alaihe wassallam) as was previously explained includes all his wives, Ali, Ageel, ja’afar, Abbas and their offsprings. Did the prophet (sallallaho alaihe wassallam) say stick to my family as you stick to the Holy Quraan? Certainly he did not. He asked Muslims to be kind to all his household, not just Ali (Radhiallahu Anhu) or the 12 Imams of the Shii scholars. If the Hadeeth indicates any special power or privilege for his household, then we should praise the Abasid Caliphs, the offspring of Abbas. Why then do the Shii scholars curse them instead? b) The part of the claimed Hadeeth "is also a lie," ibn Taymiyah assured. When the Prophet (sallallaho alaihe wassallam) said ‘of whomsoever I am ‘mawla, " Ali is the ‘mawla’ or not, ibn Taymiyah assured us that it is definitely rejected in this context and the majority of Hadeet scientist reected it completely. Assuming the Prophet (sallallaho alaihe wassallam) said it, what is special about it? The Holy Quraan, addressing the Prophet (sallallaho alaihe wassallam) says: "Allah is his mawla, so is Gabriel and so are the rightous believers (66:4). The righteous believers are certainly not the masters of the Prophet but friends and supports. If the Prophet (sallallaho alaihe wassallam) had said: ‘of whomsoever I am ‘wali’ Ali is his ‘wali,’ then it would have meant master or guardian probably. Furthermore, the Prophet (sallallaho alaihe wassallam) did not say that Ali was to be ‘mawla’ or ‘wali’after hid death. The argument of the Shii scholars seems to be nonsense, especially when we read the authenticated Hadeths indicating the Prophet (sallallaho alaihe wassallam) ‘suggestions’ for Abu bakr (Radhiallahu Anhu), Omar (Radhiallahu Anhu) and Othman (Radhiallahu Anhu) as his successor (successively). (Bukhari and Muslim, chapters on the virtues of these three). c ) the hadeeth scientist consider this statement claimed by Shii scholars as a lie. Even byglancing at its meaning it does not indicate any special advantage to Ali (Radhiallahu Anhu). The Prophet (sallallaho alaihe wassallam) had prayed for many believers all sorts of prayers on various occasions. d) Just by glancing at this statement , a Muslim can recongnize that the statement is a blatant lie which was forged without even giving it any thought. What is this ‘right’ (Haqq) which follows the decisions that Ali (Radhiallahu Anhu) makes, opinions that he gives, and the whims that come to his mind ? If the lie were to say "direct Ali to follow the right (Haqq) wherever right is "then it would seem to be impossible.

Nevertheless, tabatabai, arguing the necessity of a hereditary system of Caliphate, said: "the enemies od Islam who did everything possible to destroy it…thought that since the protector of Islam was the Prophet (sallallaho alaihe wassallam), after his death Islam would be left without a guide and leadre and would thus definitely perish. But in Ghadeer Khumm their wishes were brought to nought and the prophet presented Ali as a guide and leader of Islam to the the people. After Ali, this heavy and necessary duty of guide and leader was left upon the shoulders of his family." (Tabatabai p. 179). Tabatabai , the most recent prominent Shii scholar contradicts himself in the same book. In the first pages, he describes the Imams including Ali (Radhiallahu Anhu) as helpless and being oppressed by the Muslim Caliphs and in this arguments says that Allah has chosen them to protect Islam and quide and lead the Muslim Ummah. If they could not protect themselve. How could they protect Islam and lead the Muslim Ummah? Or this may be an indirect accusation that Allah did not make the right choice (may Allah forgive me). Indeed, the Shii scholars, to argue their bias, did not mind accusing the Prophet (sallallaho alaihe wassallam) of being biased and the great soldier of Islam as being disloyal. Even their Imams were accused of being cowards to the degree they considered pretending and lying (Taqqiyah) as nine-tenths of the Islamic religion.

A Shii scholar claimed that Ali (Radhiallahu Anhu) said: "the Caliphs before me did things which consciously went against the dictates of the holy Prophet (sallallaho alaihe wassallam) of Allah. They broke their convenant with him and changed his Sunnah. Now if I force the people to give up those things and restor the affairs as they had been in the days of the Prophet (sallallaho alaihe wassallam), may army will be scattered away from me, leaving me alone and helpless…in short, if try to make the people follow the commands of Allah and His Holy Prophet (sallallaho alaihe wassallam), they will leave me and wander away." (Al-Askari, pp. 37-41). Ali, a great warrior of Islam and an excellent Muslim is describes here as if he belived that worldly power was better than to teach true Islam. He is afraid od becoming alone! Blind bais can cause more than that. Instead of praising the beloved, the extreme bias leads to casting cardinal accusations unwittingly. As ibn Taymiyah put it indeed, " The worst calamity the Shii Imams faced was to have such scholars as their supporters."

CONCLUSION

Finally and in short, because of the lack of reasonable evidence in the Holy Quraan and the Sunnah of the prophet (pbhu) that support the claims of the Shii scholars, they usually resort to the following techniques to argue their biased versionof Islam.

Claiming that the Holy Quraan is not complete and is Shii scholars in their public propagation od shiism. Still exists in their most trustworthy sources.
Inventing of the Prophet’s hadeeths. This is either to be used as a complimentary means to distort the Holy Quraan verses or independently to argue bias;
Inventing or distorting the context or content of historical events and stories to use them in corrupting the meaningsof the Holy Quraan or the Sunnah of the prophet (pbuh);
Filtering these corruptions into the non-Shii scholars’ works in order to use them later to support their claims. These are cited no matter whether they were refuted or just recorded indeterminately to include all informationavailable for purposes of the total record.


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