Discussion 2: The Sunnah according to the Contemporaries
None of the views of the contemporary Shia scholarship has changed regarding any of the issues we discussed under the discussion of the Sunnah. To date, they consider the verdicts of their Twelve Imams equal to the verdicts of Allah subhanahu wa ta ‘ala and His Rasul salla Llahu ‘alayhi wa sallam. Their scholar Khomeini says the following:
إن تعاليم الأئمة كتعاليم القرآن يجب تنفيذها واتباعها
The teachings of the Imams are just like the teachings of the Qur’an in that they have to be implemented and followed.
And Muhammad Jawwad Mughniyah says:
قول المعصوم وأمره تماما كالتنزيل من العزيز العليم وَمَا يَنطِقُ عَنِ الْهَوَى إِنْ هُوَ إِلَّا وَحْيٌ يُوحَىٰ
The verdict of the infallible and in his directives are exactly like revelation from the all mighty the all-knowing; nor does he speak from [his own] inclination. It is not but a revelation revealed.
It is as though they have considered these Imams—among who is the fictitious absent Imam who did not come into existence at all and al Hassan al ‘Askari whom Ibn al Jawzi has dubbed a weak narrator in his book al Mawdu’at—to be just like the Messengers of Allah and his Prophets. This is due to their belief that they are infallible and the falsity thereof has already become evident to us in the previous pages.
As to their claim that Rasul Allah salla Llahu ‘alayhi wa sallam concealed a portion of the Shari’ah and entrusted ‘Ali with it, this is something they never cease to mention even in their books of prayers, as is documented by their scholar Muhammad Hussain Al Kashif al Ghita’ in his book Asl al Shia wa Usuluha.
And as to those imaginary books, i.e. the Jafr and the Jami’ah, which features in their books, when Sheikh Musa Jar Allah decried the state of the contemporary Shia for believing in such fantasies, one of the contemporary Shia scholars Muhsin al Amin, without any shame, responded to him thusly:
إن ضاعت صحيفة الفرائض والجفر والجامعة وما ذكر معها عنده وعند أمثاله (يعني موسى جار الله) فلم تضع عند أهلها
If he (Musa Jar Allah) and his likes have lost the Sahifah al Fara’id, the Jafr and the Jami’ah, then its rightful recipients have not.
In fact among their senior scholars of the present age there are those who boast by mentioning these imaginary treasures, names which carry no reality, and enumerate them very conveniently. They boast over the copiousness of these fantasies and when asked as to where these alleged books are, they respond by saying that they are with the Mahdi. If not for fear of longevity I would have cited their statements in this regard.
Furthermore, the awaited Mahdi of the Shia, in whose life and occultation they believe, is away now for centuries, owing to which the claim of his occultation has become an indictment upon the Shia and a taint to their reputation which are ever increasing. But despite the fact that he was not born at all, some of these inveterate liars have attributed to him some parchments which we have already discussed and analysed.
It was expected of the contemporary Shia, especially when they are the ones who raise the banners of building relations and initiate the call for unity with the Ahlus Sunnah, that they might have at least cleansed their dogma and their followership from the fables of the past. But nothing has happened; they actually consider these alleged parchments to be the Sunnah which cannot be overtaken by falsehood.
What is even more appalling is that they allege that this fictitious Mahdi is still in contact with some of their scholars up to the present day. This implies a continuity in the narrative of approvals and issuing of flawless Fatwas and directives which in their status are just like revelation, as they allege.
Their scholar Muhammad Taqi al Madarrisi says:
لا نستبعد -بل هو كائن فعلا- وجود علاقات سرية بين الإمام و بين مراجع الشيعة، وهذا هو السر العظيم
In spite of their reliance upon these fantasies and their acceptance of the narrations of liars, they are still lost in their deviation of shunning the Sunnah of Nabi salla Llahu ‘alayhi wa sallam which was transmitted by his Companions. And that also not because of any evidence, but owing to the lame claim that they refused to acknowledge the emphatic appointment of ‘Ali as the Imam. To the extent that one of their authorities of this time says:
إن ما يرويه مثل أبي هريرة وسمرة بن جندب وعمرو بن العاص ونظائرهم ليس لهم عند الإمامة مقدار بعوضة
Verily that which the likes of Abu Hurairah, Samurah ibn Jundub, ‘Amr ibn al ‘As, and others is not worth the wing of a mosquito according to the Imamiyyah.
Rather one of their contemporaries considers accepting the narrations of the Sahabah radiya Llahu ‘anhum to be a sinister plot against Islam.
It is for this reason that one of their contemporaries says:
إن الشيعة لا تعول على تلك الأسانيد (أي أسانيد أهل السنة)، بل لا تعتبرها ولا تعرج في مقام الاستدلال عليها فلا تبالي بها وافقت مذهبها أو خالفته
The Shia do not rely upon those transmission chains (i.e. the transmission chains of the Ahlus Sunnah), rather they do not see them fit for consideration and being advanced as evidence. And, therefore, they do not bother whether they are in harmony with their dogma or not.
He also says:
إن لدى الشيعة أحاديث أخرجوها من طرقهم المعتبرة عندهم و دونوها في كتب لهم مخصوصة وهي كافية لفروع الدين وأصوله، عليها مدار علمهم وعملهم وهي لا سواها الحجة عندهم
The Shia have traditions which they have extracted from their reliable chains of transmissions and documented in their specific books. They are sufficient for the secondary and primary issues of Din. Upon them do they rely in their knowledge and practice. And they alone, not anything else, are evidence for the Shia.
This is the reality of their stance regarding the Sunnah of Nabi salla Llahu ‘alayhi wa sallam. And they play a very active role in opposing the Sunnah and raising doubts regarding it. In fact some of their senior scholars have launched very vehement attacks against those Sahabah who narrated abundant narrations. One such example is the work of ‘Abdul Hussain Sharaf al Din regarding Abu Hurairah. They likewise impugn and malign the senior hadith scholars of the Ummah and the seminal books of the Muslims in ways not found in any other disbelieving sect, as we will find in Kitab al Ghadir of al Amini. The scope of the discussion does not permit citing some excerpts from this nonsense.
 Al Hukumah al Islamiyyah p. 13.
 Surah al Najm: 3, 4.
 Muhammad Jawwad Mughniyah: al Khumayni wa al Dawlah al Islamiyyah p. 59.
 Al Shia Bayn al Haqa’iq wa al Awham p. 254.
 Muhammad Asif al Muhsini: Sirat al Haqq 3/347; Muhsin al Amin: A’yan al Shia 1/154-184.
 See Section 1 Chapter 2. ###
 Al Khunayzi: al Da’wah al Islamiyyah 2/112.
 I.e. the absent Imam who is not but a figment of the imagination of the Shia.
 Al Fikr al Islami Muwajahah Hadariyyah p. 305.
 Asl al Shia wa Usuluha p. 79.
 See p. 1061. ###
 ‘Abdullah al Sabiti: Taht Rayat al Haqq p. 146.
 Ibid. p. 162.