Chapter 4 – The Most Important Intellectual Principles Presented by the Shia Scholars
October 28, 2025Chapter 6 – Trying to distinguish between an Imam and a Prophet
October 29, 2025BACK⇒ Return to Table of contents
Chapter 5
A debate between a Qadiani and a Shia.
Before we dive into the arguments of the Qadianis, we need to firstly note that both groups are trying to prove a common point, i.e., establishing the need for the existence of a divine guide in every time after Muhammad salla Llahu ‘alayhi wa sallam until the coming of the Hour. This guide can either be a prophet such as the Qadianis believe, or a leader that has the exact qualities and descriptions of a prophet but called Imam as the Shia believe.
A sample from the Shia scholars who said that the Imam needs to be like the Prophet:
1. ‘Abdul Hussain Dastghayb affirms:
يجب أن يكون الإمام مشابهاً للرسول صلى الله عليه وسلم تماماً
The Imam needs to be exactly like the Messenger salla Llahu ‘alayhi wa sallam.
فالنائب لأي شخص يجب أن يكون مماثلاً لذلك الشخص فخليفة الرسول صلى الله عليه وسلم يجب أن يماثل الرسول من حيث العلم والعمل بحيث لو رآه أي شخص فكأنما رأى الرسول ص
The deputy of any person needs to be a representative of that person, so the successor of the Messenger of Allah salla Llahu ‘alayhi wa sallam needs to represent him in both knowledge and actions. If any person sees him, it is as if he has seen the Messenger salla Llahu ‘alayhi wa sallam.[1]
2. Muhammad Taqi Misbah al Yazdi says:
الإمام الذي يمتلك خصائص نبي الإسلام صلى الله عليه وسلم كلها عدا النبوة والرسالة
The Imam who possesses all the characteristics of the Prophet of Islam salla Llahu ‘alayhi wa sallam, except prophethood and the (revelation of a new) divine message.[2]
3. Muhsin al Kharazi says:
كما أنه (أي الإمام) يتصف بصفات النبي أيضاً لكونه خليفة له فان كان النبي معصوماً فهو أيضاً معصوم…وهكذا فالإمام يقوم مقام النبي في جميع صفاته عدا كونه نبياً
Just as the Imam has the qualities of the prophet because he is his successor, so if the prophet was infallible then he is also infallible. And thus the Imam takes the place of the prophet and has all of his qualities except that he is not a prophet.[3]
4. Muhammad Rida al Muzaffar says:
ونعتقد أن الإمام كالنبي يجب أن يكون معصوماً
And we believe that the Imam is like the Prophet, he needs to be infallible.[4]
One can clearly see that both groups agree on the main issue but disagree when it comes to a secondary matter, namely the title of this guide, should he be called a “prophet” or an “Imam”. To understand this more, we need to look at two truths.
The First Truth
Every intellectual proof used by the Muslims to prove the need for the sending of Prophets ‘alayhim al Salam by Allah subhanahu wa ta ‘ala to guide mankind was later taken by the Shia and used to prove the need for having an Imam for the same purpose, i.e. guiding mankind. Shia scholars aren’t even ashamed to confess this.
1. ‘Allamah al Hujjah Muhammad Rida al Muzaffar says:
فالإمامة استمرار للنبوة والدليل الذي يوجب إرسال الرسل وبعث الأنبياء هو نفسه يوجب أيضاً نصب الإمام بعد الرسول
Imamah is a continuation of prophethood. The intellectual evidence used for showing the need of sending Messengers and Prophets is the same one used to prove the need for the appointment of an Imam after the Messenger.[5]
والدليل الذي اقتضانا أن نعتقد بعصمة الأنبياء هو نفسه يقضينا أن نعتقد بعصمة الأئمة بلا فرق
The proof that pushed us to believe in the infallibility of Prophets is also the one that caused us to believe in the infallibility of Imams with no difference between them.[6]
2. Ayat Allah al ‘Uzma Makarem Shirazi says in his book Durus fi al ‘Aqidah al Islamiyyah under the title “philosophy of the existence of the Imam”:
إن البحوث التي أثبتنا بها ضرورة بعث النبيين تبين كذلك إلى حد كبير ضرورة وجود الإمام بعد النبي
The research that we used to establish the necessity of the sending of Prophets also shows to a great extent the necessity of the presence of an Imam after the Prophet.[7]
ولسوف نثبت في بحوثنا التالية وجوب أن يكون في كل عصر وزمان ممثل إلهي نبي أو إمام معصوم
We shall prove in our following research that in each age there needs to be a divine representative, a Prophet, or an infallible Imam.[8]
3. Muhammad Jamil Hamud writes:
وبما أن الغرض من الخلق هو وصول الإنسان إلى كماله اللائق به وهو المعرفة كما قال تعالى (وما خلقت …) كان اللازم بحكمته ورحمته أن يرسل سبحانه لخلقه أناس مطهرين يرشدونهم إلى عبادة الله تعالى … من هنا تجب بعثة الأنبياء والأئمة بمناط واحد
Since the purpose of creation is for the human to reach the perfection of knowledge as Allah subhanahu wa ta ‘ala said, “And I did not create the jinn and mankind except to worship Me.” What was needed of His wisdom and mercy was to send His creations purified people to guide them towards worshiping Him. From here, the sending of Prophets and the sending of Imams are both tied to the same purpose.[9]
ووجوب اللطف لا يختص بالأنبياء والمرسلين بل يشمل الأوصياء والأولياء المنصوصين من قبل الله تعالى لأن مهام هؤلاء كمهام أولئك بمناط واحد لا يختلفون عن بعضهم البعض إلا في تلقي الوحي التشريعي
The need of divine grace is not restricted to Prophets and Messengers, but includes the legatees and appointed friends of Allah, because they have the same job as the former, they only differ in receiving Shari’ah revelations.[10]
This scholar is repeating what we read previously that the Imams are like tablighi Prophets, not tashri’i Prophets, in that they did not receive a new book other than the Qur’an. Other than that, they are sent with the same purpose and they share the same job and function.
4. Al Sayed al Murtada quotes the Mu’tazili scholar al Qadi ‘Abdul Jabbar who says that the Shia turned their Imams to Prophets. He quotes:
لكنهم انتهوا بالإمام إلى صفة النبوة وربما زادوا وربما نقصوا وهم الذين يوجبون الحاجة إلى الإمام من حيث لا يتم التكليف ولا حال المكلفين إلا به
But they ended up giving the Imam the description of Prophethood, they might have went a step forward or backward. And they are the ones who believe in the need of having an Imam in a way that no one could be religiously accountable except in his presence.[11]
Al Murtada replies to him by saying:
فظن بعيد لأن من أوجب الحاجة إلى الإمام من حيث لا يتم التكليف إلا به لم يجعله نبيا ولا بلغ به إلى صفة النبوة وليس من حيث شارك الإمام النبي في الحاجة إليه من هذا الوجه يكون نبيا
This is unlikely, because he who believes in the need of an Imam in a way that people cannot be accountable except through his presence does not mean that they made him a Prophet, nor does he reach this level. And if there is a shared need for an Imam and Prophet then this does not mean he becomes one.
5. Muhsin al Kharazi says:
وكيف كان فالكلام في متعلق العصمة أيضاً واضح بعدما عرفت من وحدة الدليل في باب النبوة والإمامة
Either way, discussing the matter of infallibility is also clear after you realised that the proof for it is the same when it comes to Prophethood and Imamah.[12]
6. Al Sayed Muhammad Mahdi al Khirsan the researcher of al Hilli’s al Alfayn says:
ولو جاز إهمال نصب الإمام مع حسنه بل مع كونه أحسن لجاز إهمال بعثة النبي فإن بعثة الأنبياء ما كانت إلا من ناحية الرأفة والرحمة واللطف والعلة واحدة في الجميع فكيف يصح استعمالها في النبي وإهمالها في الإمام مع أن الحاجة من البشر واحدة والداعي من قبله عز شأنه واحد
And if it was possible for Him to neglect appointing an Imam although it is a good matter, then it would also be possible for Him to neglect sending Prophets, because the sending of Prophets was only the result of clemency, mercy, and grace and the purpose is one for both (Prophets and Imams), so how can it be used for Prophets and neglected when it comes to the Imam, although the human need is one and the same and His reason (for sending them) is the same?[13]
7. Muhammad Hasan Al Yasin said:
وهكذا يكون كل ما دل على ضرورة النبوة ووجوبها صالحاً للاستدلال به على وجوب الإمامة
So, everything used to prove the need for the sending of Prophets is also usable to prove the need for the sending of Imams.[14]
ولذا رأت الشيعة أن الإمامة واجبة وجوب النبوة ضرورية ضرورتها
This is why the Shia saw that Imamah is needed as much as Prophethood and it is just as necessary.[15]
8. ‘Allamah Ibrahim al Amini says in his book Dirasah ‘Ammah fi al Imamah under the title “general Prophethood”:
تنسحب البراهين والأدلة العقلية التي تثبت وجوب النبوة على الله عز وجل على الإمامة في غياب الأنبياء والرسل فلا بد من وجود فرد معصوم اختاره الله واصطفاه لعباده لإقامة الدين وتطبيق الشريعة في حياة الناس ومن هنا فإن بحث مسألة النبوة العامة أمر ضروري للتمهيد من أجل بحث الإمامة في ضوء العقل
The intellectual proofs used to establish the need of Prophethood and that it is incumbent on Allah are also used to prove the need of Imamah in the absence of Prophets and Messengers. There must be an infallible individual chosen by Allah for His servants so he can practice the Shari’ah and uphold the religion in their lives. From here, researching the issue of general Prophethood is necessary to pave the way in order for us to research Imamah in the light of the intellect.[16]
9. Ayat Allah Muhammad Baqir al Hakim says:
إن جميع الأدلة التي يمكن الاستدلال بها عقلاً على ضرورة النبوة يمكن الإستدلال بها عقلاً على ضرورة الإمامة لأن الإمام كالنبي من حيث المسؤوليات والمهمات
All the proofs of the intellect that can be used to prove the necessity of Prophethood can also be used intellectually to prove the necessity of Imamah, because the Imam is like the Prophet when it comes to his responsibilities and missions.[17]
10. Al Sayed ‘Abdullah Shibr says:
والذي عليه الفرقة المحقة والطائفة الحقة أنه يجب على الله تعالى نصب الإمام في كل زمان عقلاً ونقلاً أما العقل فوجوه الأول إن ما ذكر في بيان الاضطرار إلى الرسل فهو بعينه جارٍ في الإضطرار إلى أوصيائهم وخلفائهم لأن الاحتياج إليهم غير مختص بوقت دون آخر وفي حالة دون أخرى ولا يكفي بقاء الكتب والشرائع من دون قيِّم لها عالم بها
What the truthful and correct sect are upon is that it is incumbent on Allah subhanahu wa ta ‘ala to appoint an Imam in every age both intellectually and textually. As for the intellect: Firstly, what was mentioned regarding the necessity of (sending) messengers is exactly the same for their successors, because the need to have them is not restricted to a certain time or condition. Having the books and the laws is not sufficient if we do not have an individual with knowledge to oversee them.[18]
11. ‘Allamah al Hilli said:
واعلم أن كل ما دل على وجوب النبوة فهو دال على وجوب الإمامة إذ الإمامة خلافة عن النبوة قائمة مقامها إلا في تلقي الوحي الإلهي بلا واسطة وكما أن تلك واجبة على الله تعالى في الحكمة هكذا هذه
You should know that everything proving the need of Prophets also points to the need of Imamah. Imamah is the successor of Prophethood and it takes its place, except in receiving divine revelation without an intermediary. Just like that one was incumbent upon Allah subhanahu wa ta ‘ala with His wisdom then also is this one.[19]
The Second Truth
The reader can see that the Shia place intellect above all texts. So the Qadiani will now use the exact same intellectual arguments to prove the continuation of prophethood with ease.
Some might say that the Qadiani is an intruder who came and took the intellectual arguments of the Shia regarding Imamah. Although it may seem like that, but the truth is the opposite, because the Shia scholars themselves admit that they relied on the proofs of the need of Prophethood that were written long ago by the scholars of Islam. Thus, the Shia scholars themselves are the ‘intruders’ who stole their material from the books of the Muslim scholars and used it to prove their belief in Imamah. This makes the Qadianis superior in their arguments as they will use the stolen intellectual proofs to prove the continuation of Prophethood instead of Imamah.
The Debate
The Qadiani: The intellect rules that there is a need for Prophethood in every age until the coming of the Hour.
This deduction by the Qadiani is enough to convince the open-minded Imami Shia because they share the same origin, which is to rely on the intellect whether the divine texts agree with it or not. As for the Ahlus Sunnah, this argument cannot be used against them simply because they place what the divine texts say before human intellect. If their minds ruled on a matter and this ruling contradicted the Shari’ah, they will always place what the text says before all else. They will drop the why and how because Allah subhanahu wa ta ‘ala does what He wants. He said:
ﯮ ﯯ ﯰ ﯱ ﯲ ﯳ
He will not be questioned as to that which He does, but they will be questioned.[20]
قَالَ إِنِّيٓ أَعۡلَمُ مَا لَا تَعۡلَمُونَ
Surely, I know that which you know not.[21]
The Qur’anic verse and the clear narrations explaining it are enough for the Ahlus Sunnah to refute the Qadiani and rule on his disbelief without the need of wasting time with philosophical discussions.
The Shia: What is your proof that the intellect judged that Prophethood must continue?
The Qadiani: There are three proofs for the continuation of Prophethood, all of them agreed upon by your own scholars.
It has been established without a doubt that the sending of Prophets is a mercy of Allah upon his slaves, Allah says, “And We have not sent you, except as a mercy to the worlds.”[22] It is also by the grace of Allah as He said, “Allah verily has shown grace to the believers by sending unto them a messenger of their own who recites unto them His revelations, and purifies them, and teaches them the Scripture and wisdom; although before (he came to them) they were in flagrant error.”[23] And it is a blessing and favour because Musa `alayh al-Salam says, “And when Musa said to his people, ‘O my people, remember Allah’s blessing upon you, when He appointed among you Prophets.’”[24] Based on this, Allah sent the Prophets as a mercy, a grace, and a blessing to guide mankind to the truth; and the Shia scholars agree to this.
A. ‘Allamah Muhammad Rida al Muzaffar says:
ولأجل هذا يعسر على الإنسان المتمدن المثقف فضلاً عن الوحشي الجاه لأن يصل بنفسه إلى جميع طرق الخير والصلاح ومعرفة جميع ما ينفعه ويضره في دنياه وآخرته فيما يتعلق بخاصة نفسه أو بمجتمعه ومحيطه مهما تعاضد مع غيره من أبناء نوعه ممن هو على شاكلته وتكاشف معهمومهما أقام بالاشتراك معهم المؤتمرات والمجالس والاستبشارات فوجب أن يبعث الله تعالى في الناس رحمةً لهم ولطفاً بهم هُوَ الَّذِي بَعَثَ فِي الْأُمِّيِّينَ رَسُولًا مِنْهُمْ يَتْلُو عَلَيْهِمْ آيَاتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَإِنْ كَانُوا مِنْ قَبْلُ لَفِي ضَلالٍ مُبِينٍ (الجمعة:2) وينذرهم عما فيه صلاحهم وسعادتهم وإنما كان اللطف من الله تعالى واجباً
For this reason, it is difficult for the civilised and educated human, let alone the savage ignorant, to reach all the means of goodness and knowing all that will benefit him in the life and Hereafter on his own, nor to learn the matters related to himself and his society even if he and others of his kind came together and held gatherings and conferences. It is incumbent upon Allah to send to the people what is a mercy and a grace, “It is He who has raised up from among the common people a Messenger from among them, to recite His signs to them, to purify them, and to teach them the Book and the Wisdom, though before that they were in manifest error,”[25] and to warn them about the matters of goodness and happiness; and grace was incumbent upon Allah.[26]
B. Ayat Allah al ‘Uzma Makarem Shirazi says:
فهل الله الذي لا يغفل عن حاجات الانسان الدقيقة هذه يمكن أن يحرم الإنسان من هاد وقائد موثوق به ومعصوم من الخطأ ويأتمر بأوامر الله ووحيه يقول الفيلسوف المعروف بابن سينا في كتابه (الشفاء) المشهور لا شك أن حاجة الإنسان إلى إرسال الأنبياء إليهم لبقاء النوع وبلوغ الكمالات أشد ضرورةً من نمو الأهداب والحواجب وتقعر باطن القدم وأمثالها وذلك لأنه ليس من الممكن أن يوجب الله سبحانه وتعالى تلك الأمور ولا يوجب هذا الأمر
Is it possible that Allah, Who is not forgetful of the smallest needs of the human, can deprive the human of a guide and trustworthy infallible leader who takes orders from Allah and receives His revelations? The philosopher popularly known as Ibn Sina says in his book al Shifa’, “No doubt, that the need of the human for the sending of Prophets so that his kind may survive and reach completeness is more necessary than the growth of his lashes and brows or the arcing at the bottom of his soles, because it is impossible that Allah would deem those as necessary and ignore this one.”[27]
C. ‘Allamah al Hilli says:
اعلم يا ولدي أن وجود النبي لطف عظيم ورحمة تامة
Know my son, that the presence of the Prophet is great grace and absolute mercy.[28]
So, if you Shia say that the sending of Prophets is great grace and mercy and kindness on the part of Allah, then claiming that Allah stopped it and finished it is a slander against Allah.
These arguments were used by Mirza Qadiani himself on several occasions, such as in the book al Qadiyaniyyah wa al Isti’mar al Inklizi by ‘Abdullah Sallum al Samura’i:
يعتبر القرآن النبوة رحمة فموسى عليه السلام يخاطب شعبه قائلاً اذكروا نعمة الله عليكم إذ جعل فيكم أنبياء وجعلكم ملوكا فإذا كانت النبوة رحمة من الله تعالى وكذلك ثبت أن لا تبديل في سنة الله فكيف يجوز لأي أحد أن يزعم عقلاً أو نقلاً عدم مجيء نبي أو رسول عند الحاجة بعد النبي صلى الله عليه وسلم … لا يمكن أن نفهم كيف يظنون ذلك ويقعون في هذا الخطأ مع أنهم يعتقدون أن رسول الله صلى الله عليه وسلم رحمة للعالمين
The Qur’an considers Prophethood a mercy, as Musa `alayh al-Salam gives a sermon to his people saying, “O my people, remember Allah’s blessing upon you, when He appointed among you Prophets, and appointed you kings.” If Prophethood was a mercy from Allah subhanahu wa ta ‘ala and it was proven that there is no change in the way of Allah, then how can it be permissible for anyone to claim intellectually or textually that no Prophets or Messengers will be sent in times of need after the Prophet salla Llahu ‘alayhi wa sallam? We cannot understand how they think of it this way and fall into this mistake although they believe that the Messenger is a mercy to mankind.[29]
The Qadiani: Are you Shia claiming that the treasuries of Allah have ran out of mercy and that He has no more mercy to offer after our Prophet Muhammad salla Llahu ‘alayhi wa sallam? Surely that would be disbelief as Allah says, “Say: ‘If the sea were ink for the Words of my Lord, the sea would be spent before the Words of my Lord are spent, though We brought replenishment the like of it.’”[30]
(We say to you Shia: Why did Allah favour some of His slaves with this mercy such as those who lived in the same time of the Prophet salla Llahu ‘alayhi wa sallam yet He deprived the rest of us until the coming of the Hour? Keep in mind that your scholars say that if Allah favoured only some people with this grace and mercy although all of us need them, then this would contradict the justice and mercy of Allah.)
The Shia: Who told you that our scholars forbid depriving some of the religiously accountable from mercy and grace?
The Qadiani: This is agreed upon by your scholars. They even consider it from the most obvious of intellectual matters which they relied upon to prove Imamah.
A. ‘Allamah Ibn al Mutahhar al Hilli says:
أما بعد وفاته صلى الله عليه وسلم فيحتاج إلى الإمام لإنه هو القائم مقامه واللطف عام لكل الأزمان والأشخاص لأنه تعالى عام الفيض والجود والكرم ولا يخص عنايته تعالى بأمة دون أمة ولا بأهل عصر دون عصر
i. As for after the Prophet’s salla Llahu ‘alayhi wa sallam death, then a leader is needed because he should take his place and the grace is general for all people and times, because Allah subhanahu wa ta ‘ala has general kindness and He does not direct His care and attention to a nation and ignore others nor to the people of a certain time to the exclusion of others.[31]
والحكمة والرحمة تقتضيان نصب نائب للنبي صلى الله عليه وسلم يفعل كفعله ويقوم مقامه
ii. Wisdom and mercy decree that a successor be appointed for the Prophet salla Llahu ‘alayhi wa sallam, he does what the Prophet does and takes his place.[32]
فينبغي أن يكون للإمام هذه الكرامة التي للنبي صلى الله عليه وسلم وإلا لزم تخصيص بعض الأمة باللطف الحاصل من النبي دون بعض وهو ترجيح بلا مرجح وهو باطل
iii. It should be that the Imam receives this honour that the Prophet salla Llahu ‘alayhi wa sallam had, otherwise it would mean that Allah’s grace through His Prophet was directed towards a portion of this Ummah and not others, and this is false.[33]
قوله تعالى واضرب لهم مثلاً أصحاب القرية إذ جاءها المرسلون إذ أرسلنا إليهم اثنين فكذبوهما فعززنا بثالث فقالوا إنا إليكم مرسلون الآية وجه الاستدلال يتوقف على مقدمات إحداها إن رحمة الله متساوية بل على أمة محمد عليه السلام أولى الثانية أمة محمد صلى الله عليه وسلم أشرف من سائر الأمم لقوله تعالى كنتم خير أمة أخرجت للناس الثالثة أن لطف الإمامة كلطف النبوة إذا تقرر ذلك فنقول لَطَفَ الله في حق الأمة الذين كذبوا وانكروا الرسالة عليهم بعد التكذيب ولا لطف أعظم من طريق مفيد للعلم بطريق الآخرة وتحصيل السعادة الأبدية والدلالة على الأحكام الشرعية وحفظها بمعصوم فهل يتلطف الله بالكفار ولا ينصب لأمة محمد صلى الله عليه وسلم من بينهم ويخبرهم فمن يفيد قوله اليقين وهم أشرف الأمم وعناية الله تعالى بهم أتم هذا لا يتصور
iv. The saying of Allah, “And present to them an example: the people of the city, when the messengers came to it. When We sent to them two but they denied them, so We strengthened them with a third, and they said, “Indeed, we are messengers to you.”[34] The deduction rests on several matters. Firstly: The mercy of Allah is equally shared by all and the Ummah of Muhammad salla Llahu ‘alayhi wa sallam is more worthy of it. Secondly: The Ummah of Muhammad salla Llahu ‘alayhi wa sallam is more honourable than the rest as He said, “You are the best nation produced [as an example] for mankind.” Thirdly: The grace of Imamah is like the grace of Prophethood.
If we accept this then we say: Allah had graced the nation that denied the Prophets and then rejected the message, and there is no grace greater than learning about the Afterlife and attaining eternal happiness and being guided to the religious laws that are preserved by the infallible, so can Allah’s grace be given to the disbelievers while the Ummah of Muhammad salla Llahu ‘alayhi wa sallam remains without an appointed leader among them, informing them about goodness, whereas they are the most honourable nation? That is surely unimaginable.[35]
Now compare the argument of the Shia leader al Hilli which proves the need of the presence of an infallible with that of the Mirza Ghulam Ahmed Qadiani who intends to prove the continuation of Prophethood:
إن القول بختم النبوة وإغلاق بابها يستلزم انقطاع الفيوضات وفيه شؤم ونحس وقسط من منصب النبي وغزّه وكذلك تكذيب قول الله كنتم خير أمة لأن إغلاق النبوة لا يتلائم وخير الأمة بل الأمة بعد انقطاع النبوة تصبح شرامة وكذلك تنخفض درجة النبي صلى الله عليه وسلم من درجة موسى عليه السلام لأن الله بعث مئات الأنبياء بعد موسى فكأن الله يكره أمة النبي صلى الله عليه وسلم ولا يتكلم معهم لأن المحبة تستلزم المكالمة والمخاطبة
The saying of the finality of Prophethood and that it closed its doors means that the kindness has stopped and this is a bad omen and an oppression to the lofty rank of the Prophet. It also belies the saying of Allah, “You are the best nation,” because ending the Prophethood does not fit in with this saying and the nation becomes weak after it ended. It also lowers the rank of the Prophet salla Llahu ‘alayhi wa sallam from that of Musa `alayh al-Salam because many Prophets were later sent to his nation whereas it appears that Allah hates the nation of our Prophet salla Llahu ‘alayhi wa sallam and does not speak to them as love requires communication.[36]
The intelligent observer can see that both of these calls are identical as if coming from the same source.
B. Classical Shia scholar ‘Ali ibn Musa ibn Jafar ibn Tawus said:
ونعتقد أن رسله عليهم السلام معصومون من الخطأ والزلل مأمون منهم وقوع السهو والخطأ بحيث تحصل الثقة بما يقولونه إنه منه ولا يقع شك فيما يذكرونه عنه وإنه ما قبض رسولاً حتى أمره أن يوصي إلى من يقوم مقامه في أمته وفيما يجب له في حفظ كتابه وشريعته وأن القائم مقامه على صفات نبيه في العصمة وكلما يجب له يجب للنائب من صفات الكمال ليوثق به في كل ما يتركه أو يفعله ويقتدي به فيه وفي سائر الأحوال لأن الله علم أن الخطأ جائز على رعيته فلا بد من يقوم مقام نبيه فلم يكن لهم بدٌ من معصوم يرجعون إليه ويحتج به عليهم ويكون تماماً للإحسان إليهم وهذا واجب في عدل الله وحكمته وجوده وكرمه ورحمته وهو من تمام التكليف ومن صفات المالك الرحيم اللطيف وكيف يريد سبحانه منا مثل مراده من صحابة نبيه ويجعل لهم كتاباً ونبياً حافظاً للكتاب والشريعة ومبيناً لهما ويقتصر بنا على الكتاب وحده … فيقتضي العدل والإنصاف أن يكون لنا مع الكتاب المجيد خليفة للنبي يقوم مقامه ويحفظ كتابه وشريعته وأحكامه
We believe that His Messengers ‘alayhim al Salam are infallible, protected from forgetfulness and error in a way that makes them trustworthy in all they say, there is no doubt in what they attribute to Him, and that He never took the soul of a Messenger before He ordered him to appoint one to take his place in his nation, to protect his book and laws. The one taking his place has the same qualities as His Prophet in infallibility, and everything necessary for the Messenger to have is also necessary for his successor from completeness so he can be trusted in all that he does, because Allah knew that His slaves were prone to error so there had to be one to take the place of His Prophet. There must be an infallible that they can return to and who can be an argument against them. This is a duty in the justice of Allah and His wisdom, kindness, and mercy; it makes them religiously accountable. How can Allah ask of us the same thing he asked from the Companions of His Prophet, when they had the Book and a Prophet and we only have the Book? Fairness and justice rule that we get alongside the Book a successor of the Prophet, to take his place and preserve his laws and rulings.[37]
I am sure the reader is noticing that all the Twelver Shia scholars are saying, “How can past nations have books and Prophets while we only have the Book? This is surely not fair. There must be an individual with the same qualities of the Prophet to take his place and do his job.” Shia scholar Muhammad al Yaqubi says:
إن لطف الله بعباده دائم ولا يختص بقومٍ دون قوم
The grace of Allah towards His servants is permanent, not specific for some folks to the exclusion of others.[38]
With this we can see that one of the reasons which makes the Qadiani believe in the continuation of Prophethood is that Allah is just and kind and He cannot deprive this Ummah of Prophethood after He gave it to other nations because His grace is permanent and the nation is always in need of an infallible guide to preach, protect, and explain to them.
The Qadiani debater presents his second proof: O Imami Shia, your scholars such as al Tusi, Ibn Babawayh, al Mufid, and al Hilli have admitted that intellect and wisdom deem the presence of a Prophet in every age necessary, but since the Shari’ah contradicted this, they refrained from believing it. This is an honest confession from them that there is a need for Prophets in our era.
The Shia interrupts: They never said this! When did they ever say it?
The Qadiani: In multiples locations they said it.
Shia leader Ibn Babawayh al Qummi said:
ومن زعم أن الدنيا تخلو ساعة من إمام لزمه أن يصحح مذهب البراهمة في إبطالهم الرسالة ولولا أن القرآن نزل بأن محمداً صلى الله عليه وسلم خاتم الأنبياء لوجب كون رسول في كل وقت فلما صح ذلك ارتفع معنى الرسول بعده
He who claims that the world can be devoid of an Imam even for a moment, then he must admit the correctness of the Brahmin religion that refutes Prophethood. And if the Qur’an had not stated that Muhammad salla Llahu ‘alayhi wa sallam is the Seal of Prophets, then it would have been a duty to have a Messenger in every time, but when that was established then the word Messenger was cancelled after him.[39]
B. Al Qummi tries to refute the Mu’tazili sect that gives intellect precedence over texts just like the Shia:
ونقلب هذا الكلام على المعتزلة فيُقال لهم لِمَ لَمْ يبعث الله عز وجل بأضعاف من بعث من الأنبياء ولِمَ يبعث الله عز وجل في كل قرية نبياً وفي كل عصر ودهر نبياً أو أنبياء إلى أن تقوم الساعة
We turn the table on the Mu’tazilah and ask them: Why did not Allah send twice as much Prophets until the coming of the Hour? Why did not Allah send a Prophet to each village and a Prophet or Prophets in every time until the coming of the Hour?[40]
It is as if he is telling them, “O you who make intellect the judge in every conflict, you make incumbent upon Allah to fulfil all that which your minds prefer. The intellect rules that there must always be Prophets so why didn’t Allah send them?” This is an admittance by al Qummi that the intellect deems it necessary for humans to have Prophets in every time and every place. In doing so, al Qummi actually turned the tables on himself and his whole sect and gave the Qadiani religion much legitimacy.
C. Ibn Babawayh makes it clear that Allah does whatever the intellect deems necessary and correct:
وذلك لأن الله تعالى تقدس ذكره لا يدعوا إلى سبب إلا بعد ان يصوّر في العقل حقائقه وإذا لم يصور ذلك لم تتسق الدعوة ولم تثبت الحجة … فلو كان في العقل إنكار الرسل لما بعث الله عز وجل نبياً قط مثال ذلك الطبيب يعالج المريض بما يوافق طباعه ولو عالجه بدواء يخالف طباعه أدى ذلك إلى تلفه
This is because Allah subhanahu wa ta ‘ala does not call for a matter unless He gives the minds an image of its reality, and if He does not do it, then the call would not be valid and the argument would not be established. If the mind rejected Messengers, then Allah subhanahu wa ta ‘ala would never have sent a Prophet, like a doctor who treats a patient with what suits his condition; if he had treated him with medicine that does not match his condition, it would lead to his destruction.[41]
ثم إنه عز وجل قطع بعد نبينا صلى الله عليه وسلم الرسل وجعل لنا هداة من أهل بيته … ولولا ذلك ما كانت الحكمة توجب إلا بعثة الرسل (ع) إلى انقطاع التكليف عنا
Then Allah subhanahu wa ta ‘ala had severed the line of Messengers after our Prophet salla Llahu ‘alayhi wa sallam and made for us guides from his household. If it were not for this, then wisdom would only rule that Messengers must be sent until we are no longer accountable.[42]
D. Al Mufid says:
والاتفاق على أنه من يزعم أن احداً بعد نبينا صلى الله عليه وسلم يُوحى إليه فقد أخطأ وكفر ولحصول العلم بذلك من دين النبي صلى الله عليه وسلم كما أن العقل لم يمنع من بعثة نبي بعد نبينا صلى الله عليه وسلم ونسخ شرعه منا نسخ ما قبله من شرائع الأنبياء وإنما منع ذلك الإجماع والعلم بأنه خلاف دين الرسول صلى الله عليه وسلم من جهة اليقين وما يقارب الاضطرار والإمامية جميعاً على ما ذكرت ليس بينها فيه على ما وصفت خلاف
There is agreement that anyone who claims that an individual after our Prophet salla Llahu ‘alayhi wa sallam gets revelation then he has erred and has committed disbelief as we have knowledge of this from the religion of the Prophet salla Llahu ‘alayhi wa sallam. The intellect also does not prevent the idea of a new prophet after ours who abrogates his laws as was the case with those before him. The thing that prevents this is the consensus and certain knowledge that it is in contradiction to the religion of the Prophet; the Imamiyyah all agree on this and they do not differ.[43]
القول في الفرق بين الرسل والأنبياء واتفقت الإمامية على أن كل رسول فهو نبي وليس كل نبي رسول وقد كان من أنبياء الله عز وجل حفظة لشرائع الرسل وخلفائهم في المقام وإنما منع الشرع من تسمية أئمتنا بالنبوة دون أن يکون العقل مانعاً لحصولهم على المعنى الذي حصل لمن ذكرناه من الأنبياء عليهم السلام
The difference between the Prophets and the Messengers: The Imamiyyah (Shia) have consensus that every Messenger is a Prophet but not every Prophet is a Messenger. From the Prophets of Allah subhanahu wa ta ‘ala are those who preserve the religious laws passed down by the Messengers; they are their successors in this matter. The religious law has only prohibited us from claiming Prophethood for our Imams, although the intellect does not prohibit this because they (the Imams) have acquired the qualities we mentioned for the Prophets ‘alayhim al Salam.[44]
This also gives the Qadiani position a great boost as he is admitting that the intellect does not prohibit him from calling the Twelve Imams as prophets since they have acquired the same qualities and are carrying out the same jobs.
E. ‘Allamah philosopher al Nasir al Tusi says:
المسألة السادسة في وجوب البعثة في كل وقت قال ودليل الوجوب يعطي العمومية
The sixth issue: The need for the sending of Prophets in every time. He said, “The proof for this need implies that it is general (for every time).”[45]
The commentator al Hilli comments on this reluctantly but agrees with his companion at the end. He says:
وقال علماء الإمامية إنه تجب البعثة في كل وقت … واستدل المصنف رحمه الله على وجوب البعثة في كل وقت بأن دليل الوجوب يعطي العمومية أي دليل وجوب البعثة يعطي عمومية الوجوب في كل وقت لأن في بعثته زجرا عن القبائح وحثا على الطاعة فتكون لطفا … فتكون واجبة في كل وقت
And the Imami scholars said: The need for the sending of new Prophets is always present. The author has proved that the need for Prophets is permanent by stating that the proof for sending them is a general one, because in sending them there is a harsh prohibition from bad deeds and encouragement for obedience, so it becomes a grace from Allah, so it becomes necessary in every time.
The Qadiani debater now tell his Shia opponent: It has been established, according to what your leaders say, that the intellectual proof shows the constant need for Prophets in every time, so I shall use this intellectual argument against you since you Shia make the intellect a reference in every matter, you place it before the texts, and you give any inconvenient text a convenient interpretation that suits the judgement of your intellect.
The Shia rejects this saying: I do not abide by this intellectual proof. Our scholars who believe in the finality of Prophethood have rejected it based on the religious text, the saying of Allah:
ﯧ ﯨ ﯩ ﯪ ﯫ ﯬ ﯭ ﯮ ﯯ ﯰ ﯱ ﯲ ﯴ ﯵ ﯶ ﯷ ﯸ
Muhammad is not the father of any one of your men, but the Messenger of Allah and the Seal of the Prophets; and Allah has knowledge of everything.[46]
The Qadiani replies: As long as you agree with me that the mind judges that Prophets are necessary in every time, then I do not care if this text opposes it, because as your scholars have decided that any text that contradicts the ruling of the intellect is to be given a suitable interpretation, and precedence is given to intellect.
The Shia: What is your interpretation of this verse?
The Qadiani: It is not as you understand it. What is meant by “seal of prophets” is that he is like a stamp; every prophet coming after him must have the stamp of approval which is to believe in Muhammad salla Llahu ‘alayhi wa sallam,[47] and our prophet Mirza Ghulam believes in the Prophethood of Muhammad salla Llahu ‘alayhi wa sallam.
Muhammad Manzur Ilahi al Qadiyani says:
The promised messiah, peace be upon him, said about the seal of prophets, “What is meant by it is that we cannot believe today in the prophethood of any prophet except with the Prophet’s salla Llahu ‘alayhi wa sallam seal, and just like every letter is not accepted and official until it is stamped by a seal, also every prophethood not stamped with his seal and approval is incorrect.”[48]
It is possible that this verse has a different interpretation. I can say that the Prophet salla Llahu ‘alayhi wa sallam is the seal of tashri’i prophets only, so no Prophet after him will bring a new Shari’ah. This does not conflict with our call that the Qadiani has tablighi prophethood, according to what some Shia scholars said.
You, O Imami Shia, cannot prevent me from making this interpretation, because your interpretation of the clear verses that conflict with your intellect is not better than mine. Also take into consideration that I only did this to one verse while you Shia did it to many explicit verses and you can go refer to the book Tanzih al Anbiya’ wa al A’immah by al Murtada.
The Third Truth
The Qadiani: The Shia scholars have given the Prophets and their Imams the title divine representative and provided many proofs proving the need for a divine representative which means that these proofs are valid for proving the need for Imamah or Prophethood.
A. Ayat Allah al ‘Uzma Makarem Shirazi says:
ولسوف نثبت في بحوثنا التالية وجوب أن يكون في كل عصر وزمان ممثل إلهي نبي أو إمام معصوم
And we shall prove in our following research that in each age there needs to be a divine representative, a Prophet, or an infallible Imam.[49]
This means that all proofs used by your scholars to prove their theory can also be used to prove mine!
B. Muhammad Taqi Misbah al Yazdi said:
إن ختم النبوة إنما يكون موافقاً للحكمة الإلهية فيما لو اقترن بتعيين الإمام المعصوم الإمام الذي يمتلك خصائص نبي الإسلام صلى الله عليه وسلم كلها عدا النبوة والرسالة
The finality of Prophethood would only be in agreement with divine wisdom if it were coupled with the appointment of an infallible Imam, the Imam who possesses all the characteristics of the Prophet of Islam salla Llahu ‘alayhi wa sallam, except Prophethood and the (revelation of a new) divine message.[50]
وضحنا في الدرس السابق أن ختم النبوة بدون نصب الإمام المعصوم وتعيينه مخالف للحكمة الإلهية وأن إكمال الدين الإسلامي العالمي والخالد مرتبط بتعيين الخلفاء الصالحين بعد النبي صلى الله عليه وسلم بحيث يكونوا متوفرين على كل مناصب النبي الإلهية سوى النبوة والرسالة
We clarified in the last lesson that the Finality of Prophethood without the appointment of an infallible leader contradicts the divine wisdom, and that the completion of the eternal worldly Islamic religion is tied to the appointment of righteous successors after the Prophet salla Llahu ‘alayhi wa sallam in a way that they possess all the divine positions of the Prophet except Prophethood and a message.[51]
The Qadiani continues: The Shia scholar proves that depriving the people of a divine guide is at odds with Allah’s justice and this is exactly what we Qadianis say!
A. Al Sayed Mujtaba al Lari says:
إن الأمة في حركتها إلى الكمال تحتاج إلى زعيم ما وهي حاجة فطرية طبيعية … أفهل بالإمكان أن نقول بأن الله الذي لم يترك أي شيء من مستلزمات التكامل المادي والجسدي للبشر دون أن يهبه إياه قد حرمه من أن يوفر له العامل المهم الذي له الدور الأساسي في رقيه الروحي وانه بخل أن يجود عليه
The Ummah in its journey towards perfection needs some sort of leader; this is a natural instinct. Can we say that the Allah, Who never left any matter from the necessities of materialistic life except He provided it for the human, deprived him from the important factor that plays the main role in his spiritual richness and that He was not kind enough to bestow this blessing on him?
The Shia scholar declares that the deprivation of the people from a divine guide means that Allah is miserly, not kind.
B. Shia philosopher al Shirazi says:
لما ثبت أن نظام الدين والدنيا لا يصلح إلا بوجود إمام يقتدي به الناس ويأتمون به ويتعلمون منه سبيل هداهم وتقواهم وأن حاجتهم إليه في كل زمان أعظم وأهم من حاجتهم إلى الغذاء والكسوة وما يجري مجراها من المنافع والضرورات فوجب من العناية الربانية أن لا يترك الأرض ولا يدع الخلق من غير إمام وإلا لزم أحد الأمور الثلاثة إما الجهل وعدم العلم أو النقص وعدم القدرة على خلقه أو البخل والضنة بوجوده وجميع هذه الوجوه محالة على الله فهو أجل وأعظم من أن تعتريه أحد هذه الأمور
When it is proven that the religious and worldly system is corrupt without the presence of an Imam whom the people follow and who teaches them the road to guidance and the fear of Allah, and that their need for him in every age is more important than their need for food and shelter, then it becomes incumbent on the Divine being not to leave the earth and the creations without an Imam, unless this can only mean one of three things: Either He is ignorant and does not know, He is incomplete and incapable of creating him, or He is miserly and would not grant us kindness. All of these matters are obsolete and cannot be attributed to Allah as He is greater and more glorious.[52]
The Shia scholar says here that anyone saying that Allah left us without an infallible leader is slandering Allah and accusing him of horrible things!
C. Muhammad Hasan Al Yasin says:
لأن وجود النبوة دون الإمامة وجود منقطع الآخِر وذلك يناقض جوهر الإسلام القائم على استمرار الرسالة إلى يوم القيامة فالنبوة بداية الحياة والإمامة استمرار لتلك الحياة
Because the existence of Prophethood without Imamah is incomplete. This contradicts the essence of Islam that is built upon the continuation of the message until the Day of Resurrection. Prophethood is the beginning of life and Imamah is the continuation of life.[53]
ولو جاز لنا أن نقول بالنبوة دون الإمامة لجاز لنا أن نقول بأن الرسالة محدودة النظر لم تُقَدِّر لنفسها عمراً بعد حياة رسولها… إن الإمامة في واقعها إتمام لمعنى النبوة ولا يستقيم وجود النبي العملي بدونها
If it were permissible for us to believe in Prophethood without Imamah, then it would be permissible for us to say that the message is short-sighted and did not plan ahead of its messenger’s time. The reality of Imamah is the completion of the meaning of Prophethood, the practical existence of a Prophet cannot be proper without it.[54]
Based on all of the above, the Qadiani debater says: I add that the culmination of revelation is contradictory to Allah’s grace and mercy. We believe in the presence of the source of the revelation on earth, who according to all heavenly religions is the Prophet. All of those texts and intellectual foundations placed by your scholars are of great aid to me in my call for the continuation of Prophethood, so let us set aside our differences and unite together because our call is one and all you have to do is replace the word Imam in your books with the word Prophet.
NEXT⇒ Chapter 6 – Trying to distinguish between an Imam and a Prophet
[1] Al Imamah min Silsilat Usul al Din, 2/6.
[2] Durus fi al ‘Aqidah al Islamiyyah, pg. 331.
[3] Bidayat al Ma’arif al Ilahiyyah, 1/11.
[4] ‘Aqa’id al Imamiyyah, pg. 104.
[5] ‘Aqa’id al Imamiyyah, pg. 103.
[6] ‘Aqa’id al Imamiyyah, pg. 104.
[7] Durus fi al ‘Aqidah al Islamiyyah, pg. 189.
[8] Durus fi al ‘Aqidah al Islamiyyah, pg. 188.
[9] Al Fawa’id al Bahiyyah fi Sharh ‘Aqa’id al Imamiyyah, 1/400.
[10] Ibid., 2/71-72.
[11] Al Shafi, 1/39.
[12] Bidayat al Ma’arif al Ilahiyyah fi Sharh ‘Aqa’id al Imamiyyah, 2/40.
[13] Al Alfayn, pg. 125.
[14] Al Imamah, pg. 22.
[15] Al Imamah, pg. 23.
[16] Dirasah ‘Ammah fi al Imamah, pg. 93.
[17] Al Imamah wa Ahlul Bayt al Nazariyyah wa al Istidlal, pg. 112.
[18] Haqq ul-Yaqin fi Ma’rifat Usul al Din, 1/183.
[19] Al Nafi’ Yawm al Hashr, pg. 95.
[20] Surah al Anbiya’: 23.
[21] Surah al Baqarah: 30.
[22] Surah al Anbiya’: 107.
[23] Surah Al ‘Imran: 164.
[24] Surah al Ma’idah: 20.
[25] Surah al Jumu’ah: 2.
[26] ‘Aqa’id al Imamiyyah, pg. 86.
[27] Durus fi al ‘Aqidah al Islamiyyah, pg. 134.
[28] Al Alfayn, pg. 138.
[29] Akhbar al Fadl Magazine, vol. 120, issue 133, 08/05/1934.
[30] Surah al Kahf: 109.
[31] Al Alfayn, pg. 396.
[32] Al Alfayn, pg. 397.
[33] Al Alfayn, pg. 394.
[34] Surah Yasin: 13-14.
[35] Al Alfayn, pg. 293-294.
[36] Risalat Khatm al Nubuwwah, pg. 6.
[37] Al Tara’if fi Ma’rifat Mazahib al Tawa’if, pg. 10.
[38] Shakwa al Qur’an, pg. 73.
[39] Ikmal al Din wa Itmam al Ni’mah, pg. 4.
[40] Ikmal al Din wa Itmam al Ni’mah, pg. 63.
[41] Ikmal al Din wa Itmam al Ni’mah, pg. 4.
[42] Ikmal al Din wa Itmam al Ni’mah, pg. 664.
[43] Awa’il al Maqalat, pg. 80-81.
[44] Awa’il al Maqalat, pg. 45.
[45] Kashf al Murad, Sharh Tajrid al I’tiqad, pg. 381.
[46] Surah al Ahzab: 40.
[47] Al Mawdudi: Al Mas’alah al Qadiyaniyyah, pg. 4-5.
[48] Malfuzat Ahmediyyah, pg. 290.
[49] Durus fi al ‘Aqidah al Islamiyyah, pg. 188.
[50] Durus fi al ‘Aqidah al Islamiyyah, pg. 331.
[51] Durus fi al ‘Aqidah al Islamiyyah, pg. 333.
[52] Al Hujjah, pg. 153.
[53] Al Imamah, pg. 22.
[54] Al Imamah, pg. 23.