Wilayah is the Basis for the Acceptance of Deeds
In Islam, the basis for the acceptance of all actions is Tawhid, and they are rejected on account of shirk (associating partners with Allah). Allah says:
إِنَّ اللّٰهَ لاَ يَغْفِرُ أَن يُّشْرَكَ بِهِ وَيَغْفِرُ مَا دُوْنَ ذٰلِكَ لِمَنْ يَّشَاءُ
Indeed, Allah does not forgive association with Him, but He forgives what is less than that for whom He wills.
However, the Shia have changed all of this to mean believing in the Twelve Imams. They have narrations in which it is stated that the one who brings sins equivalent to the entire earth will be met with forgiveness, the pleasure of Allah, and the gardens of Paradise simply because he believed in Imamah. On the other hand, if a person did not believe in Imamah, he will be expelled from Jannat and thrown into the fire. They state:
إنّ الله عزّ وجلّ نصب عليًّا علمًا بينه وبين خلقه فمن عرفه كان مؤمنًا ومن أنكره كان كافرًا ومن جهله كان ضالاً ومن نصب معه شيئًا كان مشركًا ومن جاء بولايته دخل الجنّة
Allah made ‘Ali the symbol of guidance between Him and the creation; whoever recognizes him is a believer and whoever rejects him is a disbeliever. Whoever is ignorant regarding him is deviant and whoever associates a partner to him is a polytheist. Whoever comes (to the hereafter) whilst believing in his Wilayah will enter Jannat.
They go on to state in their narrations:
فإن من أقر بولايتنا ثم مات عليها قبلت منه صلاته وصومه وزكاته وحجه وإن لم يقر بولايتنا بين يدي الله جل جلاله لم يقبل الله عز وجل شيئًا من أعماله
Whoever concedes our Wilayah and whilst believing therein he dies, his salah, fasting, zakat and Hajj, all will be accepted. And if he does not concede our Wilayah before Allah, Allah will not accept any of his actions.
Abu ‘Abdullah said (according to their claims):
من خالفكم وإن تعبد منسوب إلى هذه الآية وُجُوْهٌ يَّوْمَئِذٍ خَاشِعَةٌ عَامِلَةٌ نَّاصِبَةٌ تَصْلٰى نَارًا حَامِيَةً
Whoever opposes you, even if he may be a great worshipper, is the subject of this verse, “[Some] faces, that Day, will be humbled. Working [hard] and exhausted. They will burn in an intensely hot Fire.”
They claim that Jibril ‘alayh al-Salam appeared before Muhammad salla Llahu ‘alayhi wa sallam and said to him:
يا محمد السلام يقرئك السلام ويقول خلقت السماوات السبع وما فيهن والأرضين السبع وما عليهن وما خلقت موضعًا أعظم من الركن والمقام ولو أن عبدًا دعاني هناك منذ خلقت السّماوات والأرضين ثم لقيني جاحدًا لولاية علي لأكببته في سقر
O Muhammad, Allah has conveyed his greetings to you and has said, “I created the seven heavens and all therein and the seven earths and all therein. I have not created an area that is more virtuous in rank than the Rukn (Hajr Aswad) and Maqam (the standing place of Ibrahim ‘alayh al-Salam). However, if any of my bondsmen supplicates to me (being there) from the time I created the heavens and the earths and then meets me whilst rejecting the Wilayah of ‘Ali, I will throw him face-down into hell.”
They go to extremes to emphasiae that the acts of worship of the one who does not believe in the Wilayah of ‘Ali are void of acceptance. A narration states:
لو سجد حتى ينقطع عنقه ما قبل الله منه إلا بولايتنا أهل البيت
If he prostrates until his neck snaps, then too Allah will not accept anything except (that which is done) after believing in our Wilayah.
As if attributing lies to Jibril is not enough, they go on to state that Allah said:
يا محمد لو أنّ عبدًا يعبدني حتى ينقطع ويصير كالشّنّ ثم أتاني جاحدًا لولايتهم ما أسكنته جنّتي ولا أظللته تحت عرشي
O Muhammad, if a slave exhausts himself by worshipping me to an extent where he becomes like a water-skin (lean and weak), but he comes to me rejecting their Wilayah, I will not grant him residence in my heaven and nor will I grant him shade under my ‘Arsh.
They attribute the following forgeries to the Rasul salla Llahu ‘alayhi wa sallam:
لو جاء أحدكم يوم القيامة بأعمال كأمثال الجبال ولم يجئ بولاية علي بن أبي طالب لأكبّه الله عزّ وجلّ بالنّار
If one of you comes on the Day of Judgment with good deeds the size of mountains, but comes without believing in the Wilayah of ‘Ali ibn Abi Talib, Allah will throw him headlong into hell.
ولو أن عبدًا جاء يوم القيامة بعمل سبعين نبيًا ما قبل الله ذلك منه حتى يلقاه بولايتي وولاية أهل بيتي
If a slave comes on the Day of Judgment with the actions of seventy Prophets’, Allah will not accept from him unless he meets Him (believing in) my Wilayah and the Wilayah of my household.
They believe that Tawhid itself cannot be accepted if it is not accompanied by the belief in Wilayah. One of their narrations states:
قال رسول الله صلى الله عليه وسلم من قال لا إله إلا الله دخل الجنّة فقال رجلان من أصحابه فنحن نقول لا إله إلا الله فقال رسول الله صلى الله عليه وسلم إنّما تقبل شهادة أن لا إله إلا الله من هذا وشيعته ووضع رسول الله صلى الله عليه وسلم يده على رأس عليّ وقال لهما من علامة ذلك ألا تجلسا مجلسه ولا تكذبا قوله …
Rasul Allah salla Llahu ‘alayhi wa sallam said, “Whoever says, ‘There is no deity besides Allah’ will enter paradise.”
Thereupon, two men from his companions said, “We say, ‘There is no deity besides Allah’.
The Rasul of Allah salla Llahu ‘alayhi wa sallam replied, “The testimony that there is no deity besides Allah is only accepted from this one (pointing to ‘Ali) and his followers.”
Then he placed his hand on the head of ‘Ali and said, “The sign of that (of your allegiance to him) is that you do not occupy his position and you do not belie him.”
This means that, according to them, Wilayah takes precedence over the Shahadatayn (the testimonies of faith) and it is the basis of their acceptance. Shahadatayn will not be accepted from anyone besides the “followers of ‘Ali”. Belief in the doctrine of Imamah is that which draws Allah’s pardon and forgiveness and rejecting it is the cause of His anger and punishment. Many narrations have been reported by the Shia to establish this. They report from ‘Ali radiya Llahu ‘anhu, who reports from the Rasul salla Llahu ‘alayhi wa sallam who in turn reports from Jibril, who quotes Allah as saying:
وعزتي وجلالي لأعذبن كل رعية في الإسلام دانت بولاية إمام جائر ليس من الله عز وجل، وإن كانت الرعية في أعمالها برة تقية، ولأعفون عن كل رعية دانت بولاية إمام عادل من الله تعالى، وإن كانت الرعية في أعمالها طالحة سيئة
By my honour and grandeur I will punish all people who lived under an undeserving Imam who was not appointed by Allah, even if they were pious and good; and I will overlook all people who lived under a rightful Imam who was appointed by Allah, even if their actions were evil and wicked.
They have a huge amount of narrations regarding this belief, most of which are mentioned by the author of Bihar al Anwar, e.g. under the chapter, ‘They ‘alayhim al-Salam are the people of A’raf…none will enter Jannat, except those who recognize them and whom they recognize’, he has cited twenty narrations. Thereafter, he has quoted seventy one narrations under the chapter, ‘Actions are not accepted except by believing in Wilayah.’
None of these narrations have any basis in Islam. The Book of Allah is in our midst. It does not contain any of their claims. It is the original source and the ultimate judge in any Islamic matter. The noble Qur’an states that the basis for the acceptance of actions is Tawhid and the basis for rejection thereof is shirk. Allah says:
إِنَّهُ مَن يُّشْرِكْ بِاللّٰهِ فَقَدْ حَرَّمَ اللّٰهُ عَلَيْهِ الْجَنَّةَ وَمَأْوَاهُ النَّارُ
Indeed, he who associates others with Allah, Allah has forbidden for him Paradise, and his refuge is the Fire.
إِنَّ اللّٰهَ لاَ يَغْفِرُ أَنْ يُّشْرَكَ بِهِ وَيَغْفِرُ مَا دُوْنَ ذٰلِكَ لِمَنْ يَّشَاءُ
Indeed, Allah does not forgive association with Him, but He forgives anything besides that for whom He wills.
The heresy of the Shia is refuted in the Qur’an. Allah says:
مَنْ آمَنَ بِاللّٰهِ وَالْيَوْمِ الآخِرِ وَعَمِلَ صَالِحاً فَلَهُمْ أَجْرُهُمْ عِنْدَ رَبِّهِمْ
Those (among them) who believed in Allah and the Last Day and did righteous deeds will have their reward with their Lord.
مَنْ آمَنَ بِاللّٰهِ وَالْيَوْمِ الآخِرِ وعَمِلَ صَالِحًا فَلاَ خَوْفٌ عَلَيْهِم
Those who believed in Allah and the Last Day and did righteous deeds will not have any fear.
They claim that believing in the Twelve Imams is more important in Islam than salah and the other fundamentals. This is despite the fact that salah is explicitly mentioned in no less than eighty places in the Qur’an, whereas their doctrine is not even mentioned once. The question that faces them is: Did Allah wish to misguide his creation or did he fail to explicate the formula of success to them. Exalted is Allah from these shameless slanders! He says:
وَمَا كَانَ اللّٰهُ لِيُضِلَّ قَوْمًا بَعْدَ إِذْ هَدَاهُمْ حَتّٰى يُبَيِّنَ لَهُم مَّا يَتَّقُوْنَ
And Allah would not let a people stray after He has guided them until He makes clear to them what they should avoid.
As usual, there are narrations which contradict the above quoted claims, but on account of its moderate nature they are quickly buried, forgotten, or brushed off as Taqiyyah by them. I will nonetheless mention them to highlight the contradictions that exist in their texts. Tafsir al Furat states:
قال علي بن أبي طالب: سمعت رسول الله صلى الله عليه وسلم يقول لما نزلت قُل لَا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلا الْمَوَدَّةَ فِي الْقُرْبَى [الشورى، آية:23.] قال جبرائيل يا محمد إن لكل دين أصلاً ودعامة وفرعًا وبنيانًا وإن أصل الدين ودعامته قول لا إله إلا الله وإن فرعه وبنيانه محبتكم أهل البيت وموالاتكم فيما وافق الحق ودعا إليه
‘Ali ibn Abi Talib said, “I heard Rasul Allah salla Llahu ‘alayhi wa sallam saying upon the revelation of the verse, ‘Say, ‘I do not ask you for it (this message) any payment but only affection due to kinship.’ Jibril said, ‘O Muhammad, every religion has a basis and foundation upon which rests its branches and structure. The foundation and basis of religion is the utterance of ‘There is no deity besides Allah’ and its branches and structure is the love for you the Ahlul Bayt in matters that conform to the truth and advocate it.’”
This text goes against their narrations, as it confirms that the basis of the religion is the declaration of Tawhid, instead of Wilayah and it also states that loving the Ahlul Bayt is only a branch, which is conditional to their conformity to the truth.
 Surah al Nisa: 48, 116
 Usul al Kafi 1/437
 Amali al Saduq pg. 154-155
 Surah al Ghashiyah: 2-4
 Tafsir al Qummi 2/419
 Amali al Saduq pg. 290, Bihar al Anwar 27/167
 Bihar al Anwar 27/169
 Amali al Sheikh al Tusi 1/314
 Bihar al Anwar 27/172
 Bihar al Anwar 27/201
 Al Nu’mani: al Ghaybah pg. 83, Bihar al Anwar 27/201
 Bihar al Anwar 24/247-256
 Bihar al Anwar 27/166-202
 Surah al Ma’idah: 72
 Surah al Nisa: 48
 Surah al Baqarah: 62
 Surah al Ma’idah: 69
 Refer to the chapter of Imamah in this book.
 Surah al Tawbah: 115
 Surah al Shura: 23
 Tafsir Furat pg. 148-149, Bihar al Anwar 23/247