The impudence of the Shia towards the Ahlul Bayt

BACK Return to Table of contents

 

The impudence of the Shia towards the Ahlul Bayt

 

The Shia at no time loved, or followed the Ahlul Bayt. In fact, their books confirm that their intention from the very outset was to corrupt the beliefs of the Muslims, cause harm to them by cursing and insulting their scholars, together with the Prophet salla Llahu ‘alayhi wa sallam, the Ahlul Bayt, and his Sahabah.

The impetus for us writing this book was their claim that they are the product of the Ahlul Bayt, that the Ahlul Bayt had established the principals and beliefs of their faith, and that the Ahlul Bayt were in actual fact those who had nurtured them. In the previous chapters we have highlighted the falsity of their claim and also clarified the extent of their ‘obedience’ and ‘love’ for the Ahlul Bayt.

In the last chapter, however, we wish to present the reader with something slightly different, that is illustrate that not only did the Shia oppose the Ahl Bayt and attribute lies to them, but also openly insulted the Ahlul Bayt in the very same manner that they have insulted the Sahabah of the Prophet salla Llahu ‘alayhi wa sallam.

Exaggerated love for the Ahlul Bayt was not enough to satiate the Shia thus they had to curse the Sahabah and the Khalifas of the Prophet salla Llahu ‘alayhi wa sallam. After doing so, they strove to achieve their actual objective, which was to plant doubt in the Muslim ranks and stir hatred and jealousy amongst them, thus destroying the very essence of Islam.

If that was not the objective then the Shia would not have debased the prophetic household and the household of ‘Ali radiya Llahu ‘anhu, not to mention the Prophet salla Llahu ‘alayhi wa sallam and ‘Ali radiya Llahu ‘anhu as well.

 

The impudence of the Shia towards the Prophet salla Llahu ‘alayhi wa sallam

Do not be surprised, the Shia have dishonoured the truthful Messenger salla Llahu ‘alayhi wa sallam as well, the one whose blessings and virtues the entire creation benefited from, as well as the Messengers and the friends of Allah. The one whose message extends into the hereafter and whose leadership has been made obligatory on man and jinn. Furthermore, his leadership will perpetuate till the Day of Judgement and thereafter. Yes, they have even sought to debase the Prophet salla Llahu ‘alayhi wa sallam, who had been endowed with unprecedented characteristics.

The Shia transmit the following report in which ‘Ali radiya Llahu ‘anhu makes a parallel between him and the Prophet salla Llahu ‘alayhi wa sallam:

 

I (‘Ali) am Allah’s designator over heaven and hell, the distinguisher of truth from falsehood, and the possessor of the branding iron. The angels and the Messengers have acknowledged for me that which they have acknowledge for the Prophet salla Llahu ‘alayhi wa sallam. I have been entrusted with the same load (conveying the message) of the Prophet salla Llahu ‘alayhi wa sallam which in essence is the load of Allah. The Prophet salla Llahu ‘alayhi wa sallam will be called and garbed, similarly will I be called and garbed. The Prophet salla Llahu ‘alayhi wa sallam will be made to speak and likewise will I be made to speak [up until here both of them are equal)]

I have been endowed with decisive speech and traits that none prior to me has been endowed with. I have been taught the deaths, calamities, and lineages. Indeed, the knowledge of that which occurred did not miss me nor is that which is still to occur concealed from me.[1]

 

The Prophet salla Llahu ‘alayhi wa sallam was equal to ‘Ali radiya Llahu ‘anhu in most of the above mentioned characteristics, as for the remaining characteristics, it is not possible for the Prophet salla Llahu ‘alayhi wa sallam to attain it, no matter what heights he had reached since he stated:

إِنَّمَا أَنَا بَشَرٌ مِّثْلُكُمْ يُوحٰى إِلَيَّ

I am only a man like you, to whom has been revealed[2]

 

إِنَّ اللّٰهَ عِنْدَهُ عِلْمُ السَّاعَةِ وَيُنَزِّلُ الْغَيْثَ وَيَعْلَمُ مَا فِي الْأَرْحَامِ وَمَا تَدْرِيْ نَفْسٌ مَاذَا تَكْسِبُ غَدًا وَمَا تَدْرِيْ نَفْسٌ بِأَيِّ أَرْضٍ تَمُوْتُ إِنَّ اللّٰهَ عَلِيْمٌ خَبِيْرٌ

Indeed, Allah [alone] has knowledge of the Hour and sends down the rain and knows what is in the wombs. And no soul perceives what it will earn tomorrow, and no soul perceives in what land it will die. Indeed, Allah is Knowing and Acquainted.[3]

 

قُلْ لَا يَعْلَمُ مَنْ فِي السَّمَاوَاتِ وَالْأَرْضِ الْغَيْبَ إِلَّا اللّٰهُ

None in the heavens and earth knows the unseen except Allah.[4]

 

On the contrary, ‘Ali radiya Llahu ‘anhu is superior to the Prophet salla Llahu ‘alayhi wa sallam because ‘Ali radiya Llahu ‘anhu was not a normal human, Allah forbid. In fact, the Shia transmits from ‘Ali:

 

I am the face of Allah, I am the side of Allah, I am the First, I am the Last, I am Apparent, I am the Hidden, I am the heir of the lands, I am the path of Allah, through which one is able to recognise him.[5]

 

These reports are not farfetched for this nation as they have been bold enough to lessen the stature of the Prophet salla Llahu ‘alayhi wa sallam in relation to that of ‘Ali radiya Llahu ‘anhu. We have already mentioned[6] a number of such reports which affirm it. We will now mention some reports which we did not previously mention.

Al ‘Ayyashi and al Huwayzi mention a report in their respective books of Tafsir which alludes to ‘Ali’s superiority over the Prophet salla Llahu ‘alayhi wa sallam. They comment on the verse:

 

حَافِظُوْا عَلَى الصَّلَوَاتِ وَالصَّلَاةِ الْوُسْطٰى وَقُوْمُوْا لِلّٰهِ قَانِتِيْنَ

Maintain with care the [obligatory] prayers and [in particular] the middle [i.e. ‘Asr] prayer and stand before Allah, devoutly obedient.[7]

What is intended by prayers are the Prophet salla Llahu ‘alayhi wa sallam, ‘Ali, Fatimah, Hassan, and Hussain. The middle prayer refers to ‘Ali Amir al Mu’minin.[8]

 

Is there a more abominable report than this? The answer is yes! Al Huwayzi transmits from al Saduq that the Prophet salla Llahu ‘alayhi wa sallam was only sent to convey the leadership of ‘Ali radiya Llahu ‘anhu. If the Prophet salla Llahu ‘alayhi wa sallam had failed in calling to the leadership of ‘Ali, his actions would have been futile. Al Saduq in al Amali writes that the Prophet salla Llahu ‘alayhi wa sallam said to ‘Ali radiya Llahu ‘anhu:

 

If I had not fulfilled what I have been commanded with by calling to your leadership, all of my actions would have been in vain.[9]

 

Which is not unlikely, as—according to the Shia—the Prophet’s salla Llahu ‘alayhi wa sallam repute was solely raised and his burdens removed through ‘Ali radiya Llahu ‘anhu. Al Bahrani transmits from Ibn Shahar Ashub under the verse:

 

وَوَضَعْنَا عَنْكَ وِزْرَكَ

And We removed from you your burden.[10]

The statements of the disbelievers and those who interpret have weighed heavy against ‘Ali.[11]

 

From al Barsi:

وَرَفَعْنَا لَكَ ذِكْرَكَ بعلي صهرك

We have raised your repute [O Muhammad salla Llahu ‘alayhi wa sallam] through your son-in-law ‘Ali.

which the Prophet salla Llahu ‘alayhi wa sallam had recited, and Ibn Mas’ud confirmed and which ‘Uthman had later omitted.[12]

 

It was for that very reason that the Prophet salla Llahu ‘alayhi wa sallam would supplicate and beseech Allah through the sacredness of ‘Ali radiya Llahu ‘anhu.

Al Bahrani transmits from al Sayed Rida in his book al Manaqib al Fakhirah fi al Atrah al Tahirah, from Ibn Mas’ud radiya Llahu ‘anhu:

 

One day I went to Rasulullah salla Llahu ‘alayhi wa sallam and I heard him saying whilst bowing and in prostration, “O Allah forgive the sinners of my Ummah through the sacredness of your slave, ‘Ali.

 

That was not sufficient so they further state:

 

The heavens and the earth were created from the Prophet’s salla Llahu ‘alayhi wa sallam Nur, thus he is more virtuous than the heavens and the earth. However, the ‘Arsh and the Kursi were created from the Nur of ‘Ali, thus ‘Ali is more virtuous than the ‘Arsh and the Kursi.[13]

 

This is the opinion that the Shia have of the Prophet salla Llahu ‘alayhi wa sallam, i.e. ‘Ali being more virtuous than him salla Llahu ‘alayhi wa sallam. They have intentionally exaggerated ‘Ali’s radiya Llahu ‘anhu status in order to debase the Prophet salla Llahu ‘alayhi wa sallam. The Shia have exceeded all bounds when they stated:

 

When the Prophet salla Llahu ‘alayhi wa sallam ascended into the heavens he found ‘Ali and his children had reached there before he did. Thereafter he salla Llahu ‘alayhi wa sallam greeted them, despite him having left them on earth.[14]

 

He then transmits from al Saduq in his book al Amali:

 

When I ascended into the heavens, I advanced towards my Rabb until there was a distance of two bow lengths or nearer between us.

Allah subhanahu wa ta ‘ala then said, “O Muhammad! Who from amongst the creation do you love?”

I replied, “‘Ali.”

He then said, “Look O Muhammad!”

I then looked to his left and ‘Ali was present there.[15]

 

In addition, when the Prophet salla Llahu ‘alayhi wa sallam was asked:

 

“What language did your Rabb address you in when you went on Mi’raj?”

He replied, “Allah subhanahu wa ta ‘ala addressed me in the language of ‘Ali. I even asked, “Are You addressing me or ‘Ali?”[16]

 

At every juncture ‘Ali radiya Llahu ‘anhu preceded the Prophet salla Llahu ‘alayhi wa sallam. He was before him in the heavens and before him by his Rabb. Furthermore, it was in his language and voice in which Allah had addressed him salla Llahu ‘alayhi wa sallam. ‘Ali radiya Llahu ‘anhu had better character than the Prophet salla Llahu ‘alayhi wa sallam. It was solely through his repute that the Prophet’s salla Llahu ‘alayhi wa sallam status had been raised and his burdens removed. It was also through ‘Ali’s sanctity that his supplications were answered. Finally, it was through his strength that he was protected, his life saved, his limbs strengthened, and Islam established. A contemporary Shia states:

 

He (‘Ali) established and erected religion, and were it not for

his efforts there would not have been any religion.[17]

 

Another Shia states:

 

Through the Shia was Islam elevated and through the sword of their Imam were its pillars established.[18]

 

Prior to these two Shia, al Qummi had insulted the Prophet salla Llahu ‘alayhi wa sallam in the following fabrication:

 

When the Prophet salla Llahu ‘alayhi wa sallam was in Makkah none would have the courage to do him any wrong on account of the status of Abu Talib. Hence the polytheists used incite the children against him. When he would walk, the youngsters would throw stones and sand at him. He then complained to ‘Ali.

‘Ali said, “O Rasulullah, may my parents be sacrificed in your stead, when you leave then take me with you.”

He left with ‘Ali, and when the youth presented themselves as was their habit. ‘Ali attacked them and bit their cheeks, noses, and ears.[19]

 

They further state that he was the one who had protected the Prophet salla Llahu ‘alayhi wa sallam in the cave.[20]

At each and every juncture it was ‘Ali!

In fact, the sole function of the Prophet salla Llahu ‘alayhi wa sallam was to call people to ‘Ali. As for himself, he was nothing compared to ‘Ali radiya Llahu ‘anhu. Ibn Babawayh al Qummi and others transmit from Imam Jafar:

 

The Prophet salla Llahu ‘alayhi wa sallam was taken up into the heavens one hundred and twenty times. There was not a time Allah had sent down revelation to the Prophet salla Llahu ‘alayhi wa sallam except that He addressed the leadership (wilayah) of ‘Ali, even more than that of the Faraid (compulsory obligations).[21]

Jibril came to the Prophet salla Llahu ‘alayhi wa sallam and said, “O Muhammad! Your Rabb sends salutations upon you and says, ‘I have made salah obligatory and I have granted concession to the sick. I have made obligatory fasting in the month of Ramadan and I have granted concession to the sick and wayfarer. I have made Hajj obligatory and I have granted concession to he who does not have the means. I have made Zakat obligatory and I have granted concessions to he who does not possess the Nisab[22], lastly I have made love for ‘Ali ibn Abi Talib obligatory and in that there is no concession!’”[23]

 

The Shia also ascribe the following report to Allah:

 

‘Ali is My proof in this world, My light in the lands, and the custodian over My knowledge. I will not enter into hell he who had recognised ‘Ali even if he had disobeyed me, nor will I enter into Jannat he who rejected ‘Ali even if he obeyed me. [24]

 

The impudence of the Shia towards the other Prophets

 

The Shia were not contented with fabricating reports against just the Final Messenger salla Llahu ‘alayhi wa sallam, but their deviated ideology has tainted the memory of the other Prophets as well. The Shia believe that Imam Jafar was more knowledgeable than both Nabi Musa ‘alayh al Salam and Khidr ‘alayh al Salam.

Al Kulayni transmits from Sayf al Timmar:

 

There were a number of us (Shia) present in a room with Abu ‘Abdullah.

He then asked, “Are there any spies present?”

We looked around and did not see any, so we replied, “There is no spy amongst us.”

He said, “I take an oath by the Lord of the Ka’bah—he said this thrice—if I were in the midst of Musa and Khidr, I would have informed them that I am more knowledgeable than both of them. Thereafter I would have informed them of what they knew not.”[25]

 

Furthermore, the Shia state regarding the most senior of the Prophets, known as the Ulu al ‘Azam:

 

When ‘Ali was born, the Prophet salla Llahu ‘alayhi wa sallam went to him and found him standing with his right hand in his right ear calling out the Adhan, advocating the true religion, attesting to the Oneness of Allah and His message, on the very day he was born.

He then asked the Prophet salla Llahu ‘alayhi wa sallam, “Should I read?”

The Prophet salla Llahu ‘alayhi wa sallam replied, “Read!”

‘Ali started reading the scriptures that were revealed to Nabi Adam ‘alayh al Salam, and implemented by Nabi Shith ‘alayh al Salam. He read it from the beginning until the end. He read it so well that if Nabi Shith was present he would have acknowledged that ‘Ali knew it better than he did. ‘Ali then read the Tawrah of Nabi Musa ‘alayh al Salam and he read it so well that if Nabi Musa was present, he too would have confirmed that the ‘Ali knew it better than he did. Thereafter he read the Zabur of Nabi Dawood ‘alayh al Salam and if he was present he would have also confirmed that ‘Ali knew it better than he did. Thereafter he read the Injil of Nabi ‘Isa ‘alayh al Salam and if Nabi ‘Isa was present he too would have confirmed that ‘Ali knew the Injil better than he did. Finally he read the Qur’an and I found that he had memorised as much Qur’an as had been revealed to me at that moment despite him not having heard a single verse from me.[26]

 

Allah says in the Qur’an:

 

كَبُرَتْ كَلِمَةً تَخْرُجُ مِنْ أَفْوٰهِهِمْ إِنْ يَّقُوْلُوْنَ إِلَّا كَذِبًا ٥

Grave is the word that comes out of their mouths; they speak not except a lie.[27]

 

Furthermore, they believe that on the Day of Judgement:

 

An angel will announce, “Where is Allah’s vicegerent on earth?”

Nabi Dawood ‘alayh al Salam will stand up and Allah will say to him, “Even though you were the vicegerent of Allah, it is not you that I intend.”

An angel will announce again, “Where is Allah’s vice gerent on earth?”

Then ‘Ali will stand up and Allah will say, “O creation! This is ‘Ali ibn Abi Talib, the vicegerent of Allah on earth and the proof of Allah over his slaves.”[28]

 

The Shia further insult the Prophets:

 

Ayub, the Messenger of Allah, was not deprived of the favours of Allah except on account of him denying the Imamah of ‘Ali. Nabi Yunus too was only trapped in the stomach of the whale on account of him rejecting ‘Ali. Similar was the case of Nabi Yusuf and Nabi Adam prior to them.

 

Al Huwayzi transmits in his Tafsir:

 

‘Abdullah ibn ‘Umar entered upon Zayn al ‘Abidin and said, “O son of Hussain! Have you said that Yunus ibn Matta’s entire ordeal with the whale only occurred because he hesitated when the Wilayah of your grandfather (‘Ali) was presented to him?”

He replied, “Yes! May your mother be bereaved of you!”

Ibn ‘Umar then said, “Present proof if you are truthful!”

Zayn al ‘Abidin then commanded that his eyes be closed with a bandage. After sometime he commanded us to open our eyes, and suddenly we found ourselves on the seashore with crashing waves.

Ibn ‘Umar exclaimed, “O my master! You are responsible for my life, so fear Allah! Fear Allah, with regards to me.”

Zayn al ‘Abidin then said, “Calm down, if you are truthful,” Thereafter he called out to the whale.

The whale then raised its head from under the water, which resembled that of a large mountain saying, “I am present, O friend of Allah!”

Zayn al ‘Abidin then asked, “Who are you?”

The whale replied, “I am the whale of Yunus, my master.”

Zayn al ‘Abidin then said, “Inform us of what had happened.”

Thereafter the whale said, “O my master, Allah had not sent a Messenger from the time of Adam until the coming of your grandfather, Muhammad salla Llahu ‘alayhi wa sallam, except that the leadership of the Ahlul Bayt had been presented to him. He who submitted and accepted it was saved. As for he who hesitated, he was met with what Adam was met with of difficulty, what Nuh met with of floods, what Ibrahim met with of fire, what Yusuf experienced in the well, what Ayub experienced of difficulty, and what Dawood met with of error; until Allah had sent Yunus. Allah then revealed to him, “O Yunus, accept the leadership of Amir al Mu’minin.”[29]

 

Al Bahrani writes in the introduction of Tafsir al Burhan transmitting from Sulaiman who said to ‘Ali radiya Llahu ‘anhu:

 

O he who will be assassinated by the Kufans! May my parents be sacrificed in your stead. You are the proof of Allah through which He had pardoned Adam, through whom Yusuf was rescued from the (well), and also the cause of Ayub being deprived of the favour of his Rabb.[30]

 

He transmits from Maani al Akhbar that Abu ‘Abdullah was asked regarding the statement of ‘Ali radiya Llahu ‘anhu:

 

Our reality is difficult to comprehend. Only a close angel, Messenger, or a servant whose faith in Allah has been affirmed attests to it.

 

He further explains:

 

Amongst the angels are the close ones and those who are not close, amongst the Prophets are those who are Rasul as well and those who are not Rasul, and amongst the believers there are those whose faith has been affirmed and there are those whose faith has not been affirmed. Your matter (Imamah) was then presented to the angels and none but the close angels accepted, it was presented to the Prophets but none beside the Rasuls accepted, and it was presented to the believers and only those whose believe had been affirmed had accepted.[31]

 

The Shia also say the following regarding Nabi Adam ‘alayh al Salam:

 

The words Adam was inspired with from his Rabb which led to him being forgiven were for him to seek forgiveness by the right of Muhammad, ‘Ali, Fatimah, Hassan, and Hussain.[32]

 

These are the beliefs which the Shia conceal in their books. This is the treachery and insults directed at the noble and chosen Messengers of Allah, all in the name of love for the Ahlul Bayt.

 

NEXT⇒ Insulting the Ahlul Bayt


[1] Al Usul Min al Kafi, kitab al Hujjah pg. 196-197.

[2] Surah al Kahf 110.

[3] Surah Luqman 21.

[4] Surah al Naml 65.

[5] Rijal al Kashshi, pg. 184.

[6] In the second chapter titled, who is more virtuous Ali or Nabi salla Llahu ‘alayhi wa sallam.

[7] Surah al Baqarah: 238

[8] Tafsir Al Ayyashi, vol. 1 pg. 128; Tafsir Nur al Thaqalayn, vol. 1 pg. 238.

[9] Tafsir Nur al Thaqalayn, vol. 1 pg. 254.

[10] Surah al Inshirah: 2

[11] Al Burhan fi Tafsir al Quran, vol. 4 pg. 475.

[12] Ibid.

[13] Ibid, vol. 4 pg. 226.

[14] Tafsir al Burhan, vol. 2 pg. 404 transmitting from al Barsi.

[15] Ibid.

[16] Kashf al Ghummah, vol. 1 pg. 106.

[17] Asl al Shia wa Usuluha by Muhammad Hussain Al Kashif al Ghita, pg. 68.

[18] Ayan al Shia, vol. 1 first fasl pg. 123.

[19] Tafsir al Qummi, vol. 1 pg. 114.

[20] Tafsir Nur al Thaqalayn, vol. 2 pg. 219.

[21] Muqaddimah Tafsir al Thaqalayn, pg. 22.

[22] The legal minimum before Zakat (alms) becomes obligatory.

[23] Muqaddimat al Burhan, transmitted from al Barqi in his book Mahasin pg. 22.

[24] Muqaddimat al Burhan, pg. 23.

[25] Al Usul. min al Kafi, kitab al Hujjah, vol. 1 pg. 261.

[26] Rawdat al Wa’izin, pg. 84.

[27] Surah al Kahaf: 5

[28] Kashf al Ghummah, vol. 1 pg. 141.

[29] Tafsir Nur al Thaqalayn, vol. 3 pg. 435.

[30] Muqaddimat al Burhan, pg. 27.

[31] Muqaddimat al Burhan, pg. 26.

[32] Kitab al Khisal, vol. 1 pg. 270.