Chapter 6

Chapter 6 Trying to distinguish between an Imam and a Prophet

The Shia: It is true that we agree when it comes to the above. However, you cannot deny that the difference between us remains essential, because we used all the previous arguments to prove the need of an infallible leader, not a Prophet. The difference between the Imam and the Prophet is like earth and heaven! The difference between our religion and yours is like the difference between faith and disbelief!

The Qadiani: If for argument’s sake, I accept that there is a difference between the two, it would mean that you guys can escape the accusation of believing in the continuation of Prophethood. However, it would not help you in your debate against me, as you cannot refute my beliefs simply by proving that there is a difference, since both of our beliefs originate from the same source as I have shown previously.

Now to return to our debate, I will prove you wrong by showing that there is really no real difference between a Prophet and your Imams, as all of your narrations prove that both share the same attributes and privileges, even the same authority! Here is a quick list of narrations I present to you showing this.

1. The Imam knows the unseen and knows what was and what is to be:

[Allah subhanahu wa ta ‘ala says about Himself in His book:

ﯵ ﯶ ﯷ ﯸ ﯹ ﯺ ﯻ ﯽ ﯾ ﯿ ﰀ ﰁ ﰂ ﰃ ﰄ ﰅ ﰆ ﰇ ﰈ ﰉ ﰋ ﰌ ﰍ ﰎ ﰏ ﰐ ﰑ ﰒ ﰓ ﰔ ﰕ ﰖ ﰗ

Knower of the unseen, and He discloses not His unseen to anyone. Save only to such a Messenger as He is well-pleased with; then He despatches before him and behind him watchers. That He may know they have delivered the messages of their Lord; and He encompasses all that is with them, and He has numbered everything in numbers.^[1]]

We read the following in al Kafi by al Kulayni:

عن سيف التمار قال كنا مع أبي عبد الله (ع) جماعة من الشيعة في الحجر فقال علينا عين فلتفتنا يمنة ويسرة فلم نرَ أحداً فقلنا ليس علينا عين فقال ورب الكعبة ورب البنيّة ثلاث مرات لو كنت بين موسى والخضر لأخبرتهما إني أعلم منهما ولأنبئتهما بما ليس في أيدهما لأن موسى والخضر (ع) أعطيا علم ما كان ولم يعطيا علم ما يكون وما هو كائن حتى تقوم الساعة وقد ورثناه من رسول الله صلى الله عليه وسلم وراثة

Saif al Tammar narrated, “We were a group of Shia with Abu ‘Abdullah `alayh al-Salam in al Hijr. He asked, “Are we being watched?”

We turned left and right and did not see anyone, so we said, “There are no spies.”

He said, “By the Lord of the Ka’bah—three times—if I were standing between Musa and al Khadir, I would have told them that I know more than they do and I would have informed them of what they were unaware. Musa and al Khadir ‘alayhima al Salam were given the knowledge of what was but not what is to come and what will take place until the Hour rises. We inherited it from the Messenger salla Llahu ‘alayhi wa sallam.”^[2]

عدة من أصحابنا منهم عبد الأعلى وأبو عبيدة وعبد الله ابن بش الخثعمي سمعوا أبا عبد الله (ع) يقول إني لأعلم ما في السموات وما في الأرض وأعلم ما في الجنة وأعلم ما في النار وأعلم ما كان وما يكون قال ثم مكث هنيئة فرأى أن ذلك كبر على من سمعه منه فقال علمت ذلك من كتاب الله عز وجل إن الله عز وجل يقول فيه تبيان كل شيء

Some of our companions including ‘Abdul A’la, Abu ‘Ubaidah, and ‘Abdullah ibn Bish al Khath’ami heard Abu ‘Abdullah `alayh al-Salam say, “I know what is in the heavens and the earth, I know what is in Paradise and what is in Hell, and I know what was and what will be.” He then stopped for a moment and noticed that what he said was too much for the people to accept, so he said, “I learned this from the Book of Allah subhanahu wa ta ‘ala. Allah subhanahu wa ta ‘ala says, ‘In it is a clarification for everything.’”^[3]

عن ضريس الكناسي قال سمعت أبا جعفر عليه السلام يقول وعنده أناس من أصحابه عجبت من قوم يتولونا ويجعلونا أئمة ويصفون أن طاعتنا مفترضة عليهم كطاعة رسول الله صلى الله عليه وسلم ثم يكسرون حجتهم ويخصمون أنفسهم بضعف قلوبهم فينقصونا حقنا ويعيبون ذلك على من أعطاه الله برهان حق معرفتنا والتسليم لأمرنا أترون أن الله تبارك وتعالى افترض طاعة أوليائه على عباده ثم يخفي عنهم أخبار السماوات والأرض ويقطع عنهم مواد العلم فيما يرد عليهم مما فيه قوام دينهم

Durays al Kanasi reports: I heard Abu Jafar `alayh al-Salam say, while some of his companions were with him, “What a strange case is the case of a group of followers who acknowledge us as the divine authority over themselves, accept us as their Imams, and say that obedience to us is obligatory just as is the case with the Messenger of Allah salla Llahu ‘alayhi wa sallam. They then destroy the veracity of their belief as such and dispute against their ownselves due to weakness of their hearts. They then diminish our right and blame those whom Allah has granted evidence to know us as it should be and the (ability) to submit themselves to our divine authority. Do you not consider how would Allah subhanahu wa ta ‘ala make it obligatory to obey those who possess divine authority over His servants and then hide from them the news of the heavens and the earth and cut them off from the sources of knowledge that might come to them to maintain their religion?”^[4]

يا أبا محمد (الكاظم يخاطب أبا بصير) إن الإمام لا يخفى عليه كلام أحد من الناس ولا طير ولا بهيمة ولا شيء فيه روح فمن لم يكن هذه الخصال فيه فليس هو بإمام

Abu Basir narrated that the Imam [al Kazim] told him, “O Abu Muhammad, the speech of the people, birds, animals, and anything with a soul is not hidden from the Imam. The one who does not have this quality is not an Imam.”^[5]

عن عمار الساباطي قال سألت أبا عبد الله عليه السلام عن الإمام يعلم الغيب فقال لا ولكن إذا أراد أن يعلم الشيء أعلمه الله ذلك

‘Ammar al Sabati reports: I asked Abu ‘Abdullah `alayh al-Salam if the Imam knows the unseen. He replied, “No, but if he wished to know something, Allah would inform him of it.”^[6]

عن أبي بصير قال قال أبو عبد الله (ع) أي إمام لا يعلم ما يصيبه وإلى ما يصير فليس ذلك بحجة لله على خلقه

Abu Basir narrated that Abu ‘Abdullah `alayh al-Salam said, “Any Imam who does not know what would befall him and what would become of him, then he is not an authority from Allah upon His creation.”^[7]

عن أبي عبد الله (ع) قال إذا أراد الإمام أن يعلم شيئاً أعلمه الله ذلك

Abu ‘Abdullah `alayh al-Salam said, “If the Imam wished to know a matter, Allah would inform him of it.”^[8]

قال إن عندنا علم ما كان وما هو كائن إلى أن تقوم الساعة قال جعلت فداك هذا والله هو العلم قال إنه العلم وليس بذاك قال قلت جعلت فداك فأي شيء العلم قال ما يحدث بالليل والنهار الأمر بعد الأمر والشيءَ بعد الشيءَ إلى يوم القيامة

[Abu Basir narrated that Abu ‘Abdullah `alayh al-Salam] said, “We possess the knowledge of whatever has been and the knowledge of everything that will come into being to the Day of Judgment.”

I said, “May Allah take my soul in service for your cause. This, I swear by Allah, certainly is the knowledge.”

The Imam `alayh al-Salam said, “It certainly is knowledge but not that knowledge.”

I asked, “May Allah take my soul in service for your cause. What is the knowledge?”

The Imam `alayh al-Salam explained, “It is whatever takes place during the night and during the day, one matter after the other, and one thing after the other until the Day of Judgement.”^[9]

فسكت طويلا ثم قال إنكم لتبحثون عما تريدون وعما لا تريدون إن فاطمة مكثت بعد رسول الله صلى الله عليه وآله خمسة وسبعين يوما وكان دخلها حزن شديد على أبيها وكان جبريل عليه السلام يأتيها فيحسن عزاءها على أبيها ويطيب نفسها ويخبرها عن أبيها ومكانه ويخبرها بما يكون بعدها في ذريتها وكان علي عليه السلام يكتب ذلك فهذا مصحف فاطمة عليها السلام

Abu ‘Abdullah `alayh al-Salam waited for quite a while and then said, “You ask about what you really mean and what you do not mean. Fatimah lived after the Messenger of Allah salla Llahu ‘alayhi wa sallam for seventy-five days. She was severely depressed because of the death of her father. Jibril `alayh al-Salam would come to provide her solace because of the death of her father; he would comfort her soul, he would inform her about her father and his place, and he would inform her of the future events and about what will happen to her children. Meanwhile, ‘Ali `alayh al-Salam would write all of this down and this is the mushaf of Fatimah `alayh al-Salam.”^[10]

فقال له المفضل جعلت فداك يفرض الله طاعة عبد على العباد ويحجب عنه خبر السماء قال لا الله أكرم وأرحم وأرأف بعباده من أن يفرض طاعة عبد على العباد ثم يحجب عنه خبر السماء صباحاً ومساءً

Al Mufaddal said to Abu ‘Abdullah `alayh al-Salam, “May I be sacrificed for you. Would Allah order the obedience of a slave on other slaves and conceal the news of the heavens from him?”

He replied, “No! Allah is kinder, more merciful, and more compassionate than to order the obedience of a slave then conceal from him the news of the heavens during the day or night.”^[11]

عن أبي حمزة قال سمعت أبا جعفر (ع) يقول لا والله لا يكون عالم (أي العالم الذي افترض الله طاعته) جاهل أبداً عالماً بشيء جاهلاً بشيء ثم قال الله أجل وأعز وأكرم من أن يفرض طاعة عبد يحجب عنه علم سمائه وأرضه ثم قال لا يحجب ذلك عنه

Abu Hamzah relates: I heard Abu Jafar `alayh al-Salam say, “No, I swear by Allah, the scholar (who possesses divine authority) is never ignorant, or knowledgeable in something and ignorant of other things.”

He added, “Allah is mightier, more gracious, and far exalted and above imposing the obedience of a servant on others and hiding the knowledge of things of the heavens and earth from him.”

He then affirmed, “It is not hidden from him.”^[12]

2. The Imam is protected from sins and forgetfulness.

عن الرضا (ع) قال … وإن العبد إذا اختاره الله عز وجل لأمور عباده شرح صدره لذلك وأودع قلبه ينابيع الحكمة وألهمه العلم إلهاماً فلم يعي بعده بجواب ولا يحير فيه عن الصواب فهو معصوم مؤيد موفق مسدد قد أمن من الخطايا والزلل والعثار يخصه الله بذلك ليكون حجته على عباده

Al Rida `alayh al-Salam said, “When Allah picks a slave to be responsible for His slaves, He expands his breast, pours wisdom into his heart, and inspires him with knowledge, so he would not give any false answers; he is infallible, supported, guided, and safe from sins and mistakes, so that he can be His authority upon His slaves.”^[13]

عن أبي عبد الله (ع) قال … معصوماً من الزلات مصوناً عن الفواحش كلها

Abu ‘Abdullah `alayh al-Salam said [in his sermon describing the condition of the Imams], “…protected from mistakes, guarded against all indecent acts.”^[14]

Muhammad Rida al Muzaffar says:

ونعتقد أن الإمام كالنبي يجب أن يكون معصوماً من جميع الرذائل والفواحش ما ظهر منها وما بطن من سن الطفولة إلى الموت عمداً وسهواً كما يجب أن يكون معصوماً من السهو والخطأ والنسيان لأن الأئمة حفظة الشرع والقوامون عليه حالهم في ذلك حال النبي والدليل الذي اقتضانا أن نعتقد بعصمة الأنبياء هو نفسه يقتضينا أن نعتقد بعصمة الأئمة فلا فرق

We believe that the Imam is like the Prophet; he needs to be infallible, protected from all outward an inward indecency, from childhood until death, intentionally or unintentionally. He also needs to be protected from forgetfulness and error, as the Imams are preservers of the Shari’ah; their condition is like that of the Prophet. The proof causing us to believe in the infallibility of the Prophets is the same as the one causing us to believe in the infallibility of the Imam, so there is no difference.^[15]

3. Allah ordered our obedience to the Imam:

عن أبي الصباح الكناني قال قال أبو عبد الله عليه السلام نحن قوم فرض الله عز وجل طاعتنا لنا الأنفال ولنا صفوا المال ونحن الراسخون في العلم ونحن المحسودون الذين قال الله أم يحسدون الناس على ما آتاهم الله من فضله

Abu al Sabbah al Kinani narrated that Abu ‘Abdullah `alayh al-Salam said, “We are the people whom Allah subhanahu wa ta ‘ala has ordered to obey. The war booty is ours and we have the right to the best of it. We are the people firmly rooted in knowledge. We are that group which is envied regarding whom Allah said, ‘Or do they envy the people for what Allah has given them of His grace?’”^[16]

عن معمر بن خلاد قال سأل رجل فارسي أبا الحسن عليه السلام فقال طاعتك مفترضة فقال نعم قال مثل طاعة علي ابن أبي طالب عليه السلام فقال نعم

Mu’ammar ibn Khallad reports: A Persian man asked Abu al Hasan `alayh al-Salam, “Is your obedience obligatory?”

He replied, “Yes.”

He asked, “Like ‘Ali ibn Abi Talib `alayh al-Salam?”

He replied, “Yes.”^[17]

عن أبي الحسن العطار قال سمعت أبا عبد الله (ع) يقول أُشْرِكَ بين الأوصياء والرسل في الطاعة

Abu al Hasan said: I heard Abu ‘Abdullah `alayh al-Salam say, “The Messengers and successors share that they must be obeyed.”^[18]

4. He who knows him is a believer and he who denies him is a disbeliever:

عن ذريح قال سألت أبا عبد الله (ع) عن الأئمة بعد النبي صلى الله عليه وسلم فقال كان أمير المؤمنين (ع) إماماً ثم كان الحسن (ع) إماماً ثم كان الحسين (ع) إماماً ثم كان علي بن الحسين إماماً ثم كان محمد بن علي إماماً من أنكر ذلك كان كمن أنكر معرفة الله تعالى ومعرفة رسوله صلى الله عليه وسلم

Dhurayh narrated: I asked Abu ‘Abdullah `alayh al-Salam about the Imams after the Prophet salla Llahu ‘alayhi wa sallam, so he said, “Amir al Mu’minin `alayh al-Salam was an Imam, then al Hasan `alayh al-Salam, then al Hussain `alayh al-Salam, then ‘Ali ibn al Hussain `alayh al-Salam, then Muhammad ibn ‘Ali `alayh al-Salam. He who denies this is like he who denies knowing Allah subhanahu wa ta ‘ala and knowing His Messenger salla Llahu ‘alayhi wa sallam.”^[19]

عن أبي سلمة عن أبي عبد الله (ع) قال سمعته يقول نحن الذين فرض الله طاعتنا لا يسع الناس إلا معرفتنا ولا يعذر الناس بجهالتنا من عرفنا كان مؤمناً ومن أنكرنا كان كافراً

Abu Salamah narrated that Abu ‘Abdullah `alayh al-Salam said, “We are the ones whose obedience has been made obligatory by Allah. The people must know us. He who is ignorant of us is not excused. He who knows us is a believer and he who denies us is a disbeliever.”^[20]

قال أبو عبد الله (ع) عن الإمام … ولا يقبل الله أعمال العباد إلا بمعرفته

Abu ‘Abdullah `alayh al-Salam said about the Imam, “Allah does not accept the good deeds of a slave except after knowing the Imam.”^[21]

عن أبي جعفر (ع) قال … وكذلك والله يا أبا محمد من أصبح من هذه الأمة لا إمام له من الله عز وجل ظاهر عادل أصبح ضالاً تائهاً وإن مات على هذه الحالة مات ميتة كفر ونفاق

(Muhammad ibn Muslim narrates) from Abu Jafar `alayh al-Salam that he said, “By Allah, O Abu Muhammad, if anyone from this Ummah has no just and apparent Imam appointed by Allah (to follow), then he becomes misguided and lost. If he dies in this condition, he dies a death of disbelief and hypocrisy.”^[22]

The Qadiani continues: These are the descriptions of your Imams which make the difference between the two only in pronunciation, because if we wanted to introduce the Prophets then we would not present more than the above. So, if you have a better proof to back up your claims, then bring it forth.

The Shia (trying to refute his opponent): There is a pivotal difference between Prophets and Imams; the Prophets receive divine revelation from Allah. You have completely ignored this important point to deceive the Muslims! Here is our scholar al Murtada ‘Alam al Huda mentioning this:

والنبي لم يكن عندنا نبيا لاختصاصه بالصفات التي يشرك فيها الإمام بل لاختصاصه بالأداء عن الله تعالى بغير واسطة أو بواسطة هو الملك وهذه مزية بينة

We do not consider the Prophet a Prophet simply because he shares some attributes with the Imam, but because he has the special task of delivering the word of Allah without an intermediary or with an intermediary, i.e. the angel. This is a distinct merit and privilege.^[23]

So, with this great difference, the revelation through the angel, your argument falls apart.

The Qadiani: It may appear to the reader that you settled the dispute to your advantage; but the truth is otherwise, because even this great matter was attributed to your Imams and they talk to angels regularly based on your texts.

Before we dive into this topic, I would like to make one thing clear. The fact that you and your scholars today are trying to find differences between Prophets and Imams is not because you respect the rank of Prophethood and sanctify it, as all rational authentic Muslims hold Prophethood in high esteem and consider the Prophets to be above all others in merit and goodness. The Muslim reader will be surprised and astonished when they realise that your purpose is the exact opposite!

I ask the Shia: Are your efforts in trying to show that Prophets are different than Imams aimed to solidify the rank of the Prophet as the highest and most virtuous? Are you trying to show that the Prophet holds a high rank and special privileges that even the Shia Imam cannot be compared to him? Are you trying to protect the honour and sanctity of Prophethood?

After reading your narrations and books, it appears to me clearly that your aim is to protect the rank of Imamah and preserve it as the highest and most noble position in existence, even above that of Prophethood! Before you accuse me of lies, I will present to you the words of your leaders.

A. Ayat Allah al ‘Uzma Naser Makarem Shirazi says when explaining verse 124 of Surah al Baqarah:

يتبين من الآية الكريمة أن منزلة الإمامة الممنوحة لإبراهيم بعد كل هذه الاختبارات تفوق منزلة النبوة والرسالة… فمنزلة الإمامة أسمى مما ذكر بل أسمى من النبوة والرسالة

It becomes clear from the verse that the rank of Imamah that was bestowed upon Ibrahim after all these tests is superior to the rank of Prophethood and Messengerhood … The position of Imamah is higher than what he mentioned, in fact, even higher than Prophethood and Messengerhood.^[24]

He says in Nafahat al Qur’an:

ما هو هذا المقام الذي ناله إبراهيم في آخر عمره بعد نيله مقام النبوة والرسالة وبعد ذلك الجهاد الطويل من المسلم به أنه كان أسمى وأرفع منهما جميعاً

What is this position that Ibrahim attained at the end of his life after attaining Prophethood and Messengerhood and after that long struggle? It is acknowledged that it is superior and higher than all of them.^[25]

B. Ayat Allah al ‘Uzma al Sayed Kazim al Ha’iri says:

إن الذي يبدو من الروايات أن مقام الإمامة فوق المقامات الأخرى ما عدا مقام الربوبية قطعاً التي يمكن أن يصل إليها الإنسان

What appears to us from the narrations is that the position of Imamah is beyond all other positions that the human can possibly reach—except that of the Lord of course.^[26]

وكذا قوله عليه السلام إن الله اتخذه خليلاً قبل أن يتخذ إماماً يدل في ظاهره على تفوق مقام الإمامة على مقام (العبودية النبوة الرسالة الخلة)

And also his saying that Allah took him as a khalil (very intimate friend) before taking him as an Imam apparently shows that the position of Imamah is greater than the position of (slavehood, Prophethood, Messengerhood, and intimate friendship).^[27]

فمقام الإمامة إذن فوق مقام النبوة

So the rank of Imamah is higher than that of Prophethood.^[28]

C. Ayat Allah Kamal al Haydari says:

ومن خلال هذه الشواهد يتضح لنا أن مقام الإمامة يختلف عن النبوة والرسالة بل هي أسمى منهما وأرفع

From these proofs it becomes clear to us that the position of Imamah is different than that of Prophethood and the Messengerhood. Rather, it is superior and higher than them.^[29]

D. Hadi al Tihrani says:

الإمامة أجل من النبوة فإنها مرتبة ثالثة شرفه الله تعالى بها بعد النبوة والخلة

Imamah is more glorious than Prophethood. It is the third position that Allah honoured him with after Prophethood and intimate friendship.^[30]

This means that Prophet Ibrahim `alayh al-Salam was “promoted” to the rank of Imam later which makes it greater and superior in the Shia view.

E. Shia leader Ibn Babawayh al Qummi mentioned:

والنبوة والرسالة من الله جل جلاله سنن والإمامة فريضة والسنن تنقطع ويجوز تركها في حالات والفرائض لا تزول ولا تنقطع بعد محمد صلى الله عليه وسلم

Prophethood and Messengerhood are sunan from Allah subhanahu wa ta ‘ala whereas Imamah is an obligatory duty. The sunan can be stopped and abandoned in certain situations whereas the obligatory duties are everlasting after Muhammad salla Llahu ‘alayhi wa sallam…^[31]

F. Ibn al Mutahhar al Hilli mentioned:

الإمامة لطف عام والنبوة لطف خاص لإمكان خلو الزمان من نبي حي بخلاف الإمام وإنكار اللطف العام شر من إنكار اللطف الخاص

Imamah is a general grace and Prophethood is a specific grace because there may come a time when a living prophet is no longer available as opposed to the Imam, so denying the general grace is worse than denying the specific grace.^[32]

What al Qummi and al Hilli both said is that the existence of Imamah is much more necessary and required, its importance is beyond that of Prophethood, and rejecting Imamah is worse than rejecting Prophethood.

G. Ayat Allah al ‘Uzma Muhammad Baqir al Hakim says:

أن الإمامة هي مرتبة عالية أعلى من درجة النبوة … وعندما تكون الإمامة أعلى درجةً من النبوة فلا بد أن تجتمع فيها أبعاد النبوة ومسؤولياتها بأعلى درجاتها بل يمكن أن نقول بأن الإمامة تمثل تطوراً وسمواً في حركة النبوة … ورود التصريح به في روايات أهل البيت عليهم السلام من أن الإمامة أعلى درجة من النبوة

Imamah is a high rank, higher than the level of Prophethood. When Imamah is greater than Prophethood, then definitely it needs to encompass all the dimensions and responsibilities of Prophethood; we can even say it is the evolution of the Prophetic movement. It was explicitly stated in the narrations of the Ahlul Bayt ‘alayhim al Salam that Imamah is higher in rank than Prophethood.^[33]

H. Al Sheikh al Mufid mentions:

قد قطع قوم من أهل الإمامة بفضل الأئمة (ع) من آل محمد صلى الله عليه وسلم على سائر من تقدم من الرسل والأنبياء سوى نبينا محمد صلى الله عليه وسلم وأوجب فريق منهم الفضل على جميع الرسل والأنبياء سوى أولي العزم

A group of Imamiyyah have agreed on the superiority of the Imams of the family Muhammad salla Llahu ‘alayhi wa sallam over all Prophets and Messengers except our Prophet Muhammad salla Llahu ‘alayhi wa sallam. A group of them have stated their superiority over all Prophets and Messengers except the Ulu al ‘Azm.^[34]

I. ‘Allamah al Sayed Ni’mat Allah al Jaza’iri says:

اعلم أنه لا خلاف بين أصحابنا رضوان الله عليهم في أشرفية نبينا محمد صلى الله عليه وسلم على سائر الأنبياء عليهم السلام للأخبار المتواترة وإنما الخلاف بينهم في أفضلية أمير المؤمنين والأئمة الطاهرين عليهم السلام على الأنبياء ما عدا جدهم صلى الله عليه وسلم فذهب جماعة إلى أنهم أفضل باقي الأنبياء ما خلا أولي العزم فإنهم أفضل من الأئمة عليهم السلام وبعضهم إلى المساواة وأكثر المتأخرين إلى أفضلية الأئمة عليهم السلام على أولي العزم وغيرهم وهو الصواب

Know that there is no disagreement among our companions, peace be upon them, about the superiority of the Prophet Muhammad salla Llahu ‘alayhi wa sallam over other Prophets ‘alayhim al Salam because of the mutawatir narrations. The disagreement is only about the superiority of the Chief of believers and the pure Imams ‘alayhim al Salam over other Prophets except their grandfather Muhammad salla Llahu ‘alayhi wa sallam. A group said they are better than all other Prophets except the Ulu al ‘Azm as the latter are better than the Imams ‘alayhim al Salam. Another group said they were equal. The majority of our late scholars agreed on the superiority of the Imams `alayh al-Salam over the Ulu al ‘Azm and all others; and this is the correct opinion.^[35]

J. Shia Muhaddith al Hurr al ‘Amili has a chapter in his book, al Fusul al Muhimmah fi Usul al A’immah, called: Chapter 101 – The Prophet and the Twelve Imams ‘alayhim al Salam are better than all other creations from the Prophets, past successors, and angels and that the Prophets are better than the angels.^[36] He mentioned two narrations to prove this.

K. Ibn Babawayh al Saduq named in his book, ‘Uyun Akhbar al Rida, a chapter called: The superiority of the Prophet and the Imams over all angels and Prophets ‘alayhim al Salam.^[37]

L. Al Sayed Amir Muhammad Kazim al Qazwini says:

فإنك تجد أن علياً ع كان جامعاً لجميع هذه الصفات المتفرقة في هؤلاء الأنبياء عليهم السلام من أولي العزم وأنه عليه السلام أفضل منهم

You will find that ‘Ali `alayh al-Salam gathered all qualities scattered among those Prophets ‘alayhim al Salam from the Ulu al ‘Azm and that he is better than them.^[38]

He then mentions the title of another chapter: The Imams of the Ahlul Bayt ‘alayhim al Salam are better than the Prophet `alayh al-Salam according to the text of the Qur’an.^[39]

M. Ayat Allah al ‘Uzma Mirza Jawad al Tabrizi answers a question posed to him:

س: هل هناك تفضيل بين الأئمة عليهم السلام والأنبياء باستثناء رسول الله صلى الله عليه وسلم وإذا كان فما هو الدليل على ذلك

ج: بسمه تعالى أئمتنا أفضل من الأنبياء ما عدا الرسول صلى الله عليه وسلم والله العالم

Question: Are the Imams superior to the Prophets except our Messenger salla Llahu ‘alayhi wa sallam? And what is the proof for this?

Answer: In his name the Lofty. Our Imams are better than the Prophets except for our Prophet salla Llahu ‘alayhi wa sallam. And Allah knows best.^[40]

N. Ayat Allah al ‘Uzma Rohullah Khomeini says:

وإن من ضروريات مذهبنا أن لأئمتنا مقاماً لا يبلغه ملك مقرب ولا نبي مرسل

It is from the necessities of our creed that our Imams have a rank that no close angel or Prophet can reach.^[41]

The Qadiani: Your scholars went to a much greater length to plant this belief in the hearts of their followers so they reported narrations stating that an angel called al Ruh was always present with the Imams guiding them and telling them the news of the heavens. This angel has two qualities:

He is greater than Jibril, the angel that descended on the Prophets.
He only accompanies the Imams. None of the previous Prophets were honoured by having this great angel by their side.

We read in the greatest Shia book of Hadith:

عن أبي بصير قال سألت أبا عبد الله عليه السلام عن قول الله تبارك وتعالى وكذلك أوحينا إليك روحا من أمرنا ما كنت تدرى ما الكتاب ولا الايمان قال خلق من خلق الله عز وجل أعظم من جبريل وميكائيل كان مع رسول الله صلى الله عليه وآله يخبره ويسدده وهو مع الأئمة من بعده

Abu Basir narrated: I asked Abu ‘Abdullah `alayh al-Salam about the saying of Allah, “Similarly, We have revealed to you a Spirit of Our bidding. You knew not what the Book was, nor belief.”

He `alayh al-Salam answered, “A creation from the creations of Allah, greater than Jibril and Mika’il. It was present with the Messenger of Allah salla Llahu ‘alayhi wa sallam informing him and guiding him; now it is with the Imams after him.”

عن أسباط بن سالم قال سأله رجل من أهل هيت وأنا حاضر عن قول الله عز وجل وكذلك أوحينا إليك روحا من أمرنا فقال منذ أنزل الله عز وجل ذلك الروح على محمد صلى الله عليه وآله ما صعد إلى السماء وإنه لفينا

Asbat ibn Salim said: A man from the people of Hayt asked him—while I was present—about the saying of Allah, “We have revealed to you a Spirit of Our bidding.”

He explained, “Since the time Allah sent al Ruh to Muhammad salla Llahu ‘alayhi wa sallam, he never ascended to the sky but remained with us.”

عن أبي بصير قال سألت أبا عبد الله عليه السلام عن قول الله عز وجل يسألونك عن الروح قل الروح من أمر ربي قال خلق أعظم من جبريل وميكائيل كان مع رسول الله صلى الله عليه وآله وهو مع الأئمة وهو من الملكوت

Abu Basir said: I asked Abu ‘Abdullah `alayh al-Salam about the saying of Allah, “They question you concerning the Spirit. Say: ‘The Spirit is of the bidding of my Lord.’”

He replied, “A creation greater than Jibril and Mika’il. He was with the Messenger of Allah salla Llahu ‘alayhi wa sallam and he is with the Imams. He is from the realm of the angels.”

عن أبي بصير قال سمعت أبا عبد الله عليه السلام يقول يسألونك عن الروح قل الروح من أمر ربي قال خلق أعظم من جبريل وميكائيل لم يكن مع أحد ممن مضى غير محمد صلى الله عليه وآله وهو مع الأئمة يسددهم وليس كل ما طلب وجد

Abu Basir said: I heard Abu ‘Abdullah `alayh al-Salam say, “They question you concerning the Spirit. Say: ‘The Spirit is of the bidding of my Lord.’”

He said, “He is a creature greater than Jibril and Mika’il. He was not present with anyone before, except Muhammad salla Llahu ‘alayhi wa sallam. He is present with the Imams ‘alayhim al Salam. He guides them. It is not that whatever is desired is found.”^[42]

The Qadiani: Not only that, your scholars believed that the Prophets notwithstanding their high rank are all ordered to believe in the Imamah of the twelve.

The seal of the Shia Muhaddithun Muhammad Baqir al Majlisi narrates:

عن محمد بن الفضيل عن أبي الحسن عليه السلام قال ولاية علي مكتوبة في جميع صحف الأنبياء ولن يبعث الله نبيا إلا بنبوة محمد ووصية على صلوات الله عليهما

Muhammad ibn Fudayl relates from Abu al Hasan `alayh al-Salam, “The Wilayah of ‘Ali is written in all the scriptures of the Prophets. Allah does not send a Prophet except to confirm the Prophethood of Muhammad and the successorship of ‘Ali, peace be upon them.”

عن أبي سعيد الخدري قال سمعت رسول الله صلى الله عليه وآله يقول يا علي ما بعث الله نبيا إلا وقد دعاه إلى ولايتك طائعا أو كارها

Abu Sa’id al Khudri reports that he heard the Messenger of Allah salla Llahu ‘alayhi wa sallam say, “O ‘Ali, Allah did not send a Prophet except after calling him to your Wilayah whether he liked or not.”

عن محمد بن مسلم قال سمعت أبا جعفر عليه السلام يقول إن الله تبارك وتعالى أخذ ميثاق النبيين على ولاية علي وأخذ عهد النبيين بولاية علي

Muhammad ibn Muslim said: I heard Abu Jafar `alayh al-Salam saying, “Allah subhanahu wa ta ‘ala took a covenant from the Prophets about the Wilayah of ‘Ali and took an oath from them regarding the Wilayah of ‘Ali.”

عن حذيفة بن أسيد قال قال رسول الله صلى الله عليه وآله وسلم ما تكاملت النبوة لنبي في الأظلة حتى عرضت عليه ولايتي وولاية أهل بيتي ومثلوا له فأقروا بطاعتهم وولايتهم

Hudhayfah ibn Usayd reports that the Messenger of Allah salla Llahu ‘alayhi wa sallam said, “No Prophethood was given to a Prophet in the shadows until my Wilayah and that of my Ahlul Bayt were presented to him, so they acknowledged their obedience and Wilayah.”

عن عبد الأعلى قال قال أبو عبد الله عليه السلام ما نبئ نبي قط إلا بمعرفة حقنا وبفضلنا على من سوانا

‘Abdul A’la reports that Abu ‘Abdullah `alayh al-Salam said, “No Prophet was given revelation except after knowing our right and virtue over all others.”

عن أبي بصير عن أبي عبد الله عليه السلام قال ما من نبي نبئ ولا من رسول أرسل إلا بولايتنا و تفضيلنا على من سوانا

Abu Basir narrates from Abu ‘Abdullah `alayh al-Salam that he said, “No Prophet was given revelation nor any Messenger sent except with our Wilayah and preference over others.”

عن جابر قال قال أبو جعفر عليه السلام ولايتنا ولاية الله التي لم يبعث نبيا قط إلا بها

Jabir relates that Abu Jafar `alayh al-Salam said, “Our Wilayah is that of Allah, He doesn’t send any Prophet except with it.”

عن محمد بن الفضيل عن أبي الحسن عليه السلام في قول الله عز وجل يوفون بالنذر قال يوفون بالنذر الذي أخذ عليهم في الميثاق من ولايتنا

Muhammad ibn Fudayl reports from Abu al Hasan `alayh al-Salam about the saying of Allah subhanahu wa ta ‘ala, “They fulfil their vows.” He `alayh al-Salam said, “They fulfil their vows concerning our Wilayah.”

عن زرارة عن حمران عن أبي جعفر عليه السلام قال إن الله تبارك وتعالى أخذ الميثاق على أولي العزم إني ربكم ومحمد رسولي وعلي أمير المؤمنين وأوصياؤه من بعده ولاة أمري وخزان علمي وأن المهدي أنتصر به لديني

Zurarah narrates from Humran from Abu Jafar `alayh al-Salam who said, “Allah subhanahu wa ta ‘ala took a covenant from the Ulu al ‘Azm: I am your Lord, Muhammad is My messenger, ‘Ali is the chief of the believers, and his successors after him are responsible for the affairs and they are the treasury of My knowledge; and I shall grant My religion victory through the Mahdi.”^[43]

The Qadiani comments: Hence, it is not that you are trying to find a difference to honour the Prophets. On the contrary, you do this to raise the rank of the Imams above the Prophets, so that you may not lower this imaginary rank called “Imamah” down to the level of common Prophethood! This is the main reason the Imams were not called “Prophets”. ‘Allamah Muhammad Baqir al Majlisi says:

وبالجملة لا بد لنا من الإذعان بعدم كونهم عليهم السلام أنبياء وبأنهم أشرف وأفضل من غير نبينا صلى الله عليه وآله وسلم من الأنبياء والأوصياء

In general, we must submit to the fact that they, peace be upon them, are not Prophets, and that they are more honourable and better than all the Prophets and successors except for our Prophet salla Llahu ‘alayhi wa sallam.^[44]

With all of these realities uncovered for all to see, we have uncovered the conspiracy of the Shia scholars against the rank of Prophethood and how they dishonour it and plan its demise!

A. Renowned scholar Muhammad Rida al Muzaffar says:

أما فقهاء الإمامية بالخصوص فلما ثبت لديهم أن المعصوم من آل البيت يجري قوله مجرى قول النبي من كونه حجة على العباد واجب الاتباع فقد توسعوا في اصطلاح السنة إلى ما يشمل قول كل واحد من المعصومين أو فعله أو تقريره فكانت السنة باصطلاحهم قول المعصوم أو فعله أو تقريره والسر في ذلك أن الأئمة من آل البيت ليسوا هم من قبيل الرواة عن النبي والمحدثين عنه ليكون قولهم حجة من جهة أنهم ثقات في الرواية بل لأنهم هم المنصوبون من الله تعالى على لسان النبي لتبليغ الأحكام الواقعية فلا يحكون إلا عن الأحكام الواقعية عند الله تعالى كما هي وذلك من طريق الإلهام كالنبي من طريق الوحي أو من طريق التلقي من المعصوم قبله كما قال مولانا أمير المؤمنين (عليه السلام) علمني رسول الله (صلى الله عليه وآله وسلم) ألف باب من العلم ينفتح لي من كل باب ألف باب وعليه فليس بيانهم للأحكام من نوع رواية السنة وحكايتها ولا من نوع الاجتهاد في الرأي والاستنباط من مصادر التشريع بل هم أنفسهم مصدر للتشريع فقولهم سنة لا حكاية السنة

As for the Imami scholars, when it was proven to them that the saying of the infallible (Imams) from the Ahlul Bayt, is like the saying of the Prophet, in that it is a binding proof upon the slaves and that adhering to it is obligatory, they expanded on the term “Sunnah” to include the words and practices and silent approvals of the infallible. So, the Sunnah according to their definition would be, “The sayings, actions, and approvals of the infallible.” The secret to this is that the Imams of the Ahlul Bayt are not considered narrators who narrate from the Prophet salla Llahu ‘alayhi wa sallam so that we may accept their sayings as binding proofs because they are just trustworthy. Rather, it is because they are appointed by Allah subhanahu wa ta ‘ala as stated by the Prophet salla Llahu ‘alayhi wa sallam to deliver the true rulings, thus they do not speak except the true rulings of Allah. They achieve this by either inspiration like the Prophet through divine revelation, or from learning from the previous infallible as our mawla Amir al Mu’minin `alayh al-Salam said, “The Messenger of Allah salla Llahu ‘alayhi wa sallam taught me a thousand doors of knowledge, from each open another thousand.” Based on this, when they utter a religious ruling, it is not considered a narration, nor is it an independent reasoning (Ijtihad), nor a deduction from religious texts, but it is that they themselves are actually a source of legislation of the Shari’ah, and their sayings are themselves a Sunnah, not a narration of the Sunnah.^[45]

The Shia scholar says that the saying of the Imam is equal to the saying of the Prophet salla Llahu ‘alayhi wa sallam. The Imams should not be obeyed simply because they are trustworthy narrators who narrate from their fathers, but they should be obeyed because they are divine individuals who can legislate Islamic laws and who receive their knowledge from the divine revelation and their fathers. When an Imam utters a ruling, he is not narrating it from the Prophet salla Llahu ‘alayhi wa sallam; this is knowledge which he received from Allah as a source for legislation.

B. Ayat Allah Kamal al Haydari says:

فالنبي صلى الله عليه وآله يقوم بوضع التشريعات بإذن منه تعالى في ضوء ما أدبه سبحانه وهكذا الأمر بالنسبة إلى أئمة أهل البيت عليهم السلام فإنهم يشرعون بعض التشريعات التي لم يشرعها الله تعالى ولا نبيه صلى الله عليه وآله على أساس ما أدبهم الله تعالى بحيث لا يشرعون شيئا ولا يقولون إلا كان مطابقا لما أراده الله سبحانه

The Prophet salla Llahu ‘alayhi wa sallam places some religious laws with the permission from Allah subhanahu wa ta ‘ala, according to how Allah subhanahu wa ta ‘ala disciplined him. This is how it is for the Imams of the Ahlul Bayt as well; they also legislate some Islamic laws that have not been previously legislated by Allah or His Messenger salla Llahu ‘alayhi wa sallam according to how Allah disciplined them. This happens in a way that every law they set and every saying they utter is always in accordance to the will of Allah subhanahu wa ta ‘ala.^[46]

As for the Imams not talking to the angels, we have proved it wrong and we shall provide more proofs. We read in the book al Kafi by al Kulayni:

عن محمد بن إسماعيل قال سمعت أبا الحسن عليه السلام يقول الأئمة علماء صادقون مفهمون محدثون

Muhammad ibn Ismail said: I heard Abu al Hasan `alayh al-Salam say, “The Imams are scholars, truthful, given understanding, and inspired (by the angels).”^[47]

عن محمد بن مسلم قال ذكر المحدث عند أبي عبد الله عليه السلام فقال إنه يسمع الصوت ولا يرى الشخص فقلت له جعلت فداك كيف يعلم أنه كلام الملك قال إنه يعطي السكينة والوقار حتى يعلم أنه كلام ملك

Muhammad ibn Muslim reports: The muhaddath was mentioned so Abu ‘Abdullah `alayh al-Salam said, “He hears the voice but does not see the form (of the angel).”

I said to him, “May I be sacrificed for you. How does he know that it is the word of the angel?”

He replied: “He is given tranquility and sobriety until he knows that it is the word of the angel.”^[48]

عن حمران بن أعين قال قال أبو جعفر عليه السلام إن عليا عليه السلام كان محدثا فخرجت إلى أصحابي فقلت جئتكم بعجيبة فقالوا وما هي فقلت سمعت أبا جعفر عليه السلام يقول كان علي عليه السلام محدثا فقالوا ما صنعت شيئا ألا سألته من كان يحدثه فرجعت إليه فقلت إني حدثت أصحابي بما حدثتني فقالوا ما صنعت شيئا ألا سألته من كان يحدثه فقال لي يحدثه ملك قلت تقول إنه نبي قال فحرك يده هكذا أو كصاحب سليمان أو كصاحب موسى أو كذي القرنين أو ما بلغكم أنه قال وفيكم مثله

Humran ibn A’yan reports: Abu Jafar `alayh al-Salam said that ‘Ali `alayh al-Salam was inspired, so I went to my friends and told them, “I got you shocking news.”

They asked, “What is it?”

I said, “I heard Abu Jafar `alayh al-Salam say that ‘Ali `alayh al-Salam was inspired.”

They said, “You have not accomplished anything. Why did you not ask him as to who inspired him?”

I thus returned to him and told him what happened, upon which he explained, “The angel inspired him.”

I said, “Do you say that he is a Prophet!?”

He shook his hand like the companion of Sulaiman or the companion of Musa or Dhu al Qarnayn and said, “Did you not know that among you (now) is one like him?”^[49]

عن زرارة قال سألت أبا جعفر عليه السلام … قلت الإمام ما منزلته قال يسمع الصوت ولا يرى ولا يعاين الملك

Zurarah reports: I asked Abu Jafar `alayh al-Salam, “What is the position of the Imam?”

He explained, “He hears the voice but does not see and observe the angel.”^[50]

عن الحسن بن محبوب عن الأحول قال سألت أبا جعفر عليه السلام عن الرسول والنبي والمحدث قال … وأما المحدث فهو الذي يحدث فيسمع ولا يعاين ولا يرى في منامه

Al Hasan ibn Mahbub narrates from al Ahwal: I asked Abu Jafar `alayh al-Salam about the Messenger, Prophet, and inspired. He explained, “As for the inspired, he is spoken to and hears it but does not observe nor see in his dream.”^[51]

عن أبي عبد الله (ع) أنه قال إن علمنا غابر ومزبور ونكت في القلوب ونقرٌ في الأسماع فقال أما الغابر فما تقدم من علمنا وأما المزبور فما يأتينا وأما النكت في القلوب فإلهام وأما النقر في الأسماع فأمر الملك

Abu ‘Abdullah `alayh al-Salam said, “Our knowledge is remaining, written down, what gets imprinted on the heart, and what is whispered in the hearing. As for the remaining, it is what has preceded from our knowledge. As for the written down, it is what comes to us. What gets imprinted in the hearts is inspiration. And what gets whispered is from the angel.”^[52]

عن جابر الجعفي قال قال أبو عبد الله عليه السلام يا جابر إن الله تبارك وتعالى خلق الخلق ثلاثة أصناف وهو قول الله عز وجل وكنتم أزواجا ثلاثة فأصحاب الميمنة ما أصحاب الميمنة وأصحاب المشئمة ما أصحاب المشئمة والسابقون السابقون أولئك المقربون فالسابقون هم رسل الله عليهم السلام وخاصة الله من خلقه جعل فيهم خمسة أرواح أيدهم بروح القدس فبه عرفوا الأشياء وأيدهم بروح الإيمان فبه خافوا الله عز وجل وأيدهم بروح القوة فبه قدروا على طاعة الله وأيدهم بروح الشهوة فبه اشتهوا طاعة الله عز وجل وكرهوا معصيته وجعل فيهم روح المدرج الذي به يذهب الناس ويجيئون

Jabir al Ju’fi reports that Abu ‘Abdullah `alayh al-Salam said, “O Jabir, Allah subhanahu wa ta ‘ala created three types (of men); it is His saying, ‘And you will be three kinds: (First) those on the right hand; what of those on the right hand? And (then) those on the left hand; what of those on the left hand? And the foremost in the race, the foremost in the race. Those are they who will be brought close.’ The foremost in the race are the Messengers ‘alayhim al Salam and special slaves of Allah. He granted them five souls: He granted them the holy spirit with which they learned things, the spirit of faith with which they feared Allah, the spirit of strength with which they were able to obey Allah, the spirit of desire with which they desired the obedience of Allah and hated His disobedience, and the spirit of life with which the people come and go…”^[53]

عن جابر عن أبي جعفر عليه السلام قال سألته عن علم العالم فقال لي يا جابر إن في الأنبياء والأوصياء خمسة أرواح روح القدس وروح الإيمان وروح الحياة وروح القوة وروح الشهوة فبروح القدس يا جابر عرفوا ما تحت العرش إلى ما تحت الثرى ثم قال يا جابر إن هذه الأربعة أرواح يصيبها الحدثان إلا روح القدس فإنها لا تلهو ولا تلعب

Jabir said: I asked Abu Jafar `alayh al-Salam about the knowledge of the scholar.

He told me, “O Jabir, the Prophets and Imams are upon five spirits: the holy spirit, the spirit of faith, the spirit of life, the spirit of strength, and the spirit of desire. So by the holy Spirit, O Jabir, are we taught what is beneath the Throne to what is under the soil. O Jabir, the four spirits are affected by the two contingents except the holy spirit; the holy spirit does not divert and does not play.”^[54]

عن عمار الساباطي قال قلت لأبي عبد الله عليه السلام بما تحكمون إذا حكمتم قال بحكم الله وحكم داود فإذا ورد علينا الشئ الذي ليس عندنا تلقانا به روح القدس

‘Ammar al Sabati reports: I asked Abu ‘Abdullah `alayh al-Salam, “By what would you rule if you were able to rule?”

He replied, “By the law of Allah and the law of Dawood. And if we encounter a new matter then the holy spirit would inform us of it.”^[55]

عن أبي عبد الله (عليه السلام) قال لما هبط جبريل (عليه السلام) بالأذان على رسول الله (صلى الله عليه وآله) كان رأسه في حجر علي (عليه السلام) فأذن جبرئيل (عليه السلام) وأقام فلما انتبه رسول الله (صلى الله عليه وآله) قال يا علي سمعت قال نعم قال حفظت قال نعم قال ادع بلالا فعلمه فدعا علي (عليه السلام) بلالا فعلمه

Abu ‘Abdullah `alayh al-Salam reports: When Jibril `alayh al-Salam descended on the Prophet `alayh al-Salam with the Adhan, the latter’s head was in ‘Ali’s `alayh al-Salam lap, so Jibril `alayh al-Salam called out the Adhan and Iqamah.

When the Messenger salla Llahu ‘alayhi wa sallam woke up, he asked ‘Ali, “Did you hear?”

‘Ali `alayh al-Salam replied, “Yes.”

The Messenger salla Llahu ‘alayhi wa sallam asked, “Did you memorise?”

‘Ali `alayh al-Salam replied, “Yes.”

The Messenger salla Llahu ‘alayhi wa sallam told him, “Call Bilal and teach him.”

So, ‘Ali `alayh al-Salam called Bilal and taught him.^[56]

عن بريد العجلي قال سألت أبا عبد الله (عليه السلام) عن الرسول والنبي والمحدث قال … والمحدث الذي يسمع كلام الملائكة وينقر في اذنه وينكت في قلبه

Burayd al ‘Ijli said: I asked Abu ‘Abdullah `alayh al-Salam about the Messenger, the Prophet, and the Muhaddath.

He explained, “And the Muhaddath is he who hears the speech of the angels and it gets whispered in his ears and imprinted in his heart.”^[57]

عن عبد الله بن طلحة قال قلت لأبي عبد الله عليه السلام أخبرني يا ابن رسول الله عن العلم الذي تحدثونا به أمن صحف عندكم أم من رواية يرويها بعضكم عن بعض أو كيف حال العلم عندكم قال يا عبد الله الأمر أعظم من ذلك وأجل أما تقرأ كتاب الله قلت بلى قال أما تقرأ وكذلك أوحينا إليك روحا من أمرنا ما كنت تدري ما الكتاب ولا الإيمان أفترون أنه كان في حال لا يدري ما الكتاب ولا الإيمان قال قلت هكذا نقرؤها قال نعم قد كان في حال لا يدري ما الكتاب ولا الإيمان حتى بعث الله تلك الروح فعلمه بها العلم والفهم وكذلك تجري تلك الروح إذا بعثها الله إلى عبد علمه بها العلم والفهم

‘Abdullah ibn Talhah reports: I asked Abu ‘Abdullah, “O son of the Messenger of Allah salla Llahu ‘alayhi wa sallam, tell me about your knowledge, is it from documents you have written or narrations that you narrate from one another or what is the condition of knowledge by you?”

He replied, “O ‘Abdullah, the matter is much greater than this. Do you not read the Book of Allah?”

I replied, “Yes I do.”

He said, “Do you not read, ‘Even so We have revealed to you a Spirit of Our bidding. You knew not what the Book was, nor belief; but We made it a light, whereby We guide whom We will of Our servants.’ Do you believe he did not know the Book or the beliefs?”

I said, “This is how we recite it.”

He explained, “Yes, he was in a condition that he did not know the Book or the beliefs, so Allah sent him the spirit and it taught him the knowledge and gave him understanding.”

And so this spirit, if Allah sent it to a slave, it would teach him the knowledge and give him understanding.^[58]

These narrations all include the meaning of divine revelation, because the descent of an angel is not of his own will, it is an order from Allah subhanahu wa ta ‘ala as He said on the tongue of His angels:

ﰆ ﰇ ﰈ ﰉ ﰊ ﰌ ﰍ ﰎ ﰏ ﰐ ﰑ ﰒ ﰓ ﰔ ﰖ ﰗ ﰘ ﰙ

[Jibril said], “And we [angels] descend not except by the order of your Lord. To Him belongs that before us and that behind us and what is in between. And never is your Lord forgetful.”^[59]

The Qadiani continues: Furthermore, several of your scholars have admitted that based on your narrations, the angel which the Imams communicate with is Jibril `alayh al-Salam.

A. Ayat Allah al ‘Uzma Jafar al Subhani admitted that it was Jibril `alayh al-Salam:

الظاهر أن المراد من الملك في هاتيك الروايات هو جبرئيل

What is apparent is that what is meant by “the angel” in those narrations is Jibril.^[60]

B. Sadr al Din al Shirazi says that Jibril `alayh al-Salam is the holy spirit:

جبريل هو المسمى بروح القدس

Jibril is the one called the holy spirit.^[61]

قوله والإمام هو الذي يسمع الكلام ولا يرى الشخص أي يسمع كلام الله بواسطة الروح القدسي سماعاً في اليقظة لكن بصورة الألفاظ ولا يرى الواسطة متمثلة متشخصة لا في اليقظة ولا في النوم أيضاً

And his saying “The Imam is the one who hears the voice but does not observe the shape,” means he hears the words of Allah through the holy spirit while conscious but as speech; he does not see the materialistic shape in consciousness nor sleep.^[62]

This is true, as many Shia narrations apparently state that Jibril `alayh al-Salam himself came and talked to the Imam. Here are some examples from al Majlisi’s Bihar al Anwar:

عن حمران بن أعين قال قلت لأبي عبد الله عليه السلام جعلت فداك بلغني أن الله تبارك وتعالى قد ناجى عليا عليه السلام قال أجل قد كان بينهما مناجاة بالطائف نزل بينهما جبريل

Humran ibn A’yan reports: I asked Abu ‘Abdullah `alayh al-Salam, “May I be sacrificed for you, it has reached me that Allah subhanahu wa ta ‘ala spoke to ‘Ali `alayh al-Salam?”

He said, “Yes, there was a dialogue between them in al Ta’if. Jibril descended between them.”^[63]

عن عبد الله بن أبي يعفور قال قلت لأبي عبد الله عليه السلام إنا نقول إن عليا لينكت في قلبه أو يوقر في صدره فقال إن عليا كان محدثا قال فلما أكثرت عليه قال إن عليا كان يوم بني قريظة وبني النظير كان جبريل عن يمينه وميكائيل عن يساره يحدثانه

‘Abdullah ibn Abi Ya’fur reports: I asked Abu ‘Abdullah `alayh al-Salam, “‘Ali used to receive it in his heart or chest?”

He said, “‘Ali was inspired.”

When I bothered him about it, he told me, “On the day of Banu Qurayzah and Banu al Nazir, ‘Ali had Jibril on his right and Mika’il on his left, they were talking with him.”^[64]

عن رفاعة بن موسى عن أبي عبد الله عليه السلام أن رسول الله صلى الله عليه وآله كان يملي على علي عليه السلام صحيفة فلما بلغ نصفها وضع رسول الله رأسه في حجر علي عليه السلام ثم كتب علي عليه السلام حتى امتلأت الصحيفة فلما رفع رسول الله رأسه قال من أملى عليك يا علي فقال أنت يا رسول الله قال بل أملى عليك جبريل

Rifa’ah ibn Musa heard Abu ‘Abdullah `alayh al-Salam say: The Prophet salla Llahu ‘alayhi wa sallam was dictating and ‘Ali `alayh al-Salam was writing on a manuscript. When he reached half of it, the Prophet salla Llahu ‘alayhi wa sallam placed his head on ‘Ali’s `alayh al-Salam lap and ‘Ali `alayh al-Salam wrote until the manuscript was full. When the Prophet salla Llahu ‘alayhi wa sallam raised his head, he asked, “Who dictated to you, O ‘Ali?”

‘Ali `alayh al-Salam said, “You, O Messenger of Allah.”

He explained, “Rather, it was Jibril who dictated.”^[65]

عن ابن سدير عن أبي عبد الله عليه السلام قال سمعته يقول دعا رسول الله صلى الله عليه وآله عليا عليه السلام ودعا بدفتر فأملى عليه رسول الله صلى الله عليه وآله بطنه وأغمي عليه فأملى عليه جبريل ظهره فانتبه رسول الله صلى الله عليه وآله فقال من أملى عليك هذا يا علي فقال أنت يارسول الله فقال أنا أمليت عليك بطنه وجبريل أملى عليك ظهره وكان قرآنا يملي عليه

Ibn Sudayr reports from Abu ‘Abdullah `alayh al-Salam: The Prophet salla Llahu ‘alayhi wa sallam called on ‘Ali `alayh al-Salam and asked for a paper. He dictated until the front side was filled, after which he fell unconscious. Jibril then dictated the back side. Then the Prophet salla Llahu ‘alayhi wa sallam woke up and asked, “Who dictated to you this, O ‘Ali?”

‘Ali said, “You, O Messenger of Allah.”

He explained, “I dictated the front side to you while Jibril dictated the back.”

Qur’an was dictated.^[66]

The last narrations are quite clear that he even heard the Qur’an from the angel; this is very explicit. The same can be read in Nahj al Balaghah in the sermon known as al Qasi’ah:

ولقد كنت أتبعه اتباع الفصيل أثر أمه يرفع لي في كل يوم من أخلاقه علما ويأمرني بالاقتداء به ولقد كان يجاور في كل سنة بحراء فأراه ولا يراه غيري ولم يجمع بيت واحد يومئذ في الإسلام غير رسول الله صلى الله عليه وآله وخديجة وأنا ثالثهما أرى نور الوحي والرسالة وأشم ريح النبوة ولقد سمعت رنة الشيطان حين نزل الوحي عليه صلى الله عليه وآله فقلت يا رسول الله ما هذه الرنة فقال هذا الشيطان أيس من عبادته إنك تسمع ما أسمع وترى ما أرى إلا أنك لست بنبي ولكنك وزير وإنك لعلى خير

I would follow him like a young camel following in the footprints of its mother. Every day, he would show me in the form of a banner some of his high traits and commanded me to follow it. Every year he used to go in seclusion to Hira’, where I saw him but no one else saw him. In those days, Islam did not exist in any house except that of the Prophet of Allah salla Llahu ‘alayhi wa sallam, Khadijah, while I was the third. I used to see and watch the light of divine revelation and message and smell the scent of prophethood. When the revelation descended on the Prophet of Allah salla Llahu ‘alayhi wa sallam, I heard the moan of Shaitan. I said, “O Prophet of Allah, what is this moan?”

He replied, “This is Shaitan who has lost all hope of being worshiped, O ‘Ali. You see all that I see and you hear all that I hear, except that you are not a Prophet, but you are a vicegerent and you are surely on (the path of) virtue.”

This is also very explicit as you can see. It even goes further to say that the Imam sees the angel, not that seeing it would make any difference.

A. Ibn Maytham al Bahrani says:

وروي عن الصادق عليه السلام أنه قال كان علي عليه السلام يرى مع النبي صلى الله عليه وسلم قبل الرسالة الضوء ويسمع الصوت

It was narrated from al Sadiq `alayh al-Salam that he said, “‘Ali `alayh al-Salam used to see with the Prophet salla Llahu ‘alayhi wa sallam the light and hear the voice before the message.”^[67]

He continues on the same page:

ويؤيد ذلك قوله صلى الله عليه وسلم حين سأله عن ذلك (إنك تسمع ما أسمع وترى ما أرى إلا أنك لست بنبي) فإنه شهد له في ذلك بالوصول إلى مقام سماع الوحي وكلام الملك وصوت الشيطان وسائر ما يراه ويسمعه

This is backed by the Prophet’s `alayh al-Salam saying when he was asked about it, “You see all that I see and you hear all that I hear, except that you are not a Prophet,” thus he testified that ‘Ali `alayh al-Salam reached the rank of hearing revelation, the words of the angel, the voice of the devil, and all that he sees and hears.^[68]

B. Al Mirza Habib Allah al Hashimi al Khu’i says:

ما أشار إليه بقوله (إنك تسمع ما أسمع وترى ما أرى) ظاهر هذا الكلام يفيد أن الإمام يسمع صوت الملك ويعاينه كالرسول

What he pointed to in his saying, “You hear what I hear and see what I see,” is that apparently the Imam hears the voice of the angel and observes him, like the Messenger.^[69]

Al Sayed Muhammad al Hussaini al Shirazi says:

ثم قال الرسول صلى الله عليه وسلم لعلي عليه السلام (إنك تسمع ما أسمع) من صوت الوحي ورنة الشيطان وما أشبه (وترى ما أرى) من صورة الملائكة والشيطان

Then the Prophet salla Llahu ‘alayhi wa sallam said to ‘Ali `alayh al-Salam “You hear what I hear,” from the voice of revelation and the sound of the devil and so on, “and see what I see,” meaning the shape of the angels and the devil.^[70]

The meaning of Prophethood is already included in these texts and he has acquired it. This is why the narration tries to clarify “except you are not a Prophet.” Shia scholar al Sayed ‘Abbas ‘Ali al Musawi says:

ثم لما أشار إلى أن الإمام يسمع كما يسمع النبي ويرى مثلما يرى ولما كان يخشى أن يظن أحد بتساويهما نفى عنه النبوة

When he had stated that the Imam hears as the Prophet hears and sees as he sees, he feared that some may confuse them so he denied that he was a Prophet.^[71]

In other words, denying him Prophethood is not because he does not have the qualities and descriptions of a Prophet, it’s simply because the Prophet salla Llahu ‘alayhi wa sallam is the seal so ‘Ali `alayh al-Salam cannot be called a Prophet. The conclusion we draw after all this is that the Imam is exactly like the Prophet but cannot be named a Prophet, it is a difference only in pronunciation.

The Qadiani: The infallibility of your Imams itself shows that they receive divine revelation. How else would they be guided and corrected? Who would tell them the correct answers to the questions and who would stop them from committing a sin if not the heavens?

A. Dr. ‘Abdul Hadi al Hussaini says:

أي إن الأئمة يوحى إليهم وإلا كيف تكون العصمة أما قال الله عز وجل وهو يخبر عن عصمة نبيه صلى الله عليه وسلم وكونها بالوحي والنجم إذا هوى ما ضلّ صاحبكم وما غوى وما ينطق عن الهوى وهذه هي العصمة ثم قال بعدها مبيناً علتها وسببها إن هو إلا وحي يوحى عن طريق جبريل (ع) الذي أخبر عنه بقوله تعالى بعدها علمه شديد القوى النجم 1-5

Meaning, that the Imams get revelation. Otherwise, how can we consider this infallibility? Did not Allah subhanahu wa ta ‘ala say when talking about the infallibility of His Prophet salla Llahu ‘alayhi wa sallam that it being by revelation, “By the Star when it sets. Your comrade erred not, nor is deceived. And he speaks not of his desire.” This is infallibility. Then after it, He explains the reason behind the infallibility and its cause, “It is not but a revelation revealed,” through Jibril `alayh al-Salam. He clarifies this in His saying, “Taught to him by one intense in strength.^[72]”^[73]

B. ‘Allamah Muhammad Jamil Hamud said:

فنزول جبريل عليه السلام والملائكة المقربين على نبينا محمد وعترته الطاهرة

And the descent of Jibril `alayh al-Salam and the close angels on our Prophet Muhammad and his pious progeny…^[74]

He says that the Imams get the same type of revelation as the Messengers and Ulu al ‘Azm:

وهذا القسم من الوحي يشمل العترة الطاهرة أيضاً لقوله تعالى وَجَعَلْنَاهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنَا وَأَوْحَيْنَا إِلَيْهِمْ فِعْلَ الْخَيْرَاتِ وَإِقَامَ الصَّلاةِ وَإِيتَاءَ الزَّكَاةِ وَكَانُوا لَنَا عَابِدِينَ الأنبياء:73

And this type of revelation also includes the pious progeny, as Allah said in Surah al Anbiya’ verse 73, “And appointed them to be leaders guiding by Our command, and We revealed to them the doing of good deeds, and to perform the prayer, and to pay the alms, and Us they served.”^[75]

C. Al Hurr al ‘Amili said:

I say: The narrations are mass transmitted that the Prophet and the Imams did not know all of the unseen, and the Qur’an is clear on this. However, they knew a lot from the unseen as Allah taught them so and their knowledge used to (regularly) increase on the Night of Decree (Ramadan), the Friday and other days, and also if they wish to learn a matter, they would know it.^[76]

How could they increase in knowledge on certain nights if they were not receiving revelation from the sky?

This is why their philosopher Sadr al Din al Shirazi said:

لكن النبوة ختمت بالنبي محمد صلى الله عليه وسلم أي نبوة الرسالة والتشريع وبقيت الإمامة التي هي باطن النبوة إلى يوم القيامة

But Prophethood was ended with the Prophet Muhammad salla Llahu ‘alayhi wa sallam, i.e. the Prophethood of the message, and the Imamah remained as the Batini^[77] prophethood until the Day of Judgment.^[78]

بل أن الأرض ما خلت عن النبوة الباطنية إلا نبوة التشريع وإطلاق الاسم

But the earth was never devoid of esoteric prophethood except the tashri’i Prophethood and uttering the name.^[79]

To explain what this man is saying, he states that Prophethood has never really ended; it was only the tashri’i Prophethood that ended, and we just stopped using the name “Prophet”. As for the Imams, they are a continuation of Prophethood but they do not bring new laws, exactly like tablighi Prophets, and there is no difference between the two.

The Qadiani: Your efforts to differentiate between Imams and Prophets have failed. Your scholars have proved:

1. That the tablighi Prophets and Imams are absolutely identical and no respectable difference was presented to differentiate them.

2. Denying that the Imams receive new laws or books is not something exclusive for the Imami Shia, we Qadianis have denied that our prophet Ghulam Ahmed gets any new laws or books.

A. Shia scholar Hibat al Din al Shahrastani says:

وما يدريك أن لو كانت النبوة باقية مستمرة لكانت النبوة في هؤلاء متسلسلة فما قصروا عنها إلا لمانع في الحكمة الإلهية العامة لا لقصور في استعداد هؤلاء خاصة

What do you know? If Prophethood remained ongoing, then they (the Imams) would have been awarded it one by one. They were never unqualified for it except that divine general wisdom prevented this, not because they were unworthy.^[80]

B. Al Sayed Amir Muhammad Kazim al Qazwini says:

لأنه مردود باستحقاق المرتبة العالية وهي الإمامة متفرع على استحقاق المرتبة التي هي دونها أي النبوة وهذا الاستحقاق ثابت في الأئمة من البيت النبوي صلى الله عليه وسلم وإنما كان المانع عنها هو مرتبة ختم النبوة الثابتة لرسول الله صلى الله عليه وسلم

Because they deserved the higher rank which is Imamah, then by default they deserve the lower rank of Prophethood. The fact that they deserve it is established for the Imams of the prophetic household salla Llahu ‘alayhi wa sallam but the only preventative was the rank of ‘Seal of Prophets’ that was awarded to our Messenger salla Llahu ‘alayhi wa sallam.^[81]

The Qadiani: The final nail in your coffin is that al Majlisi, who is the expert in Shia narrations and Hadith sciences, author of the Shia Hadith encyclopaedia that reached 110 volumes, openly admits that the minds are incapable of spotting any difference between the Imams and the Prophets:

وبالجملة لا بد لنا من الإذعان بعدم كونهم عليهم السلام أنبياء وبأنهم أشرف وأفضل من غير نبينا صلى الله عليه وآله وسلم من الأنبياء والأوصياء ولا نعرف جهة لعدم اتصافهم بالنبوة إلا رعاية جلالة خاتم الأنبياء ولا يصل عقولنا إلى فرق بيِّن بين النبوة والإمامة وما دلت عليه الأخبار فقد عرفته والله تعالى يعلم حقائق أحوالهم صلوات الله عليهم أجمعين

On the whole, after admission of the fact that the Imams are not prophets, we are bound to acknowledge the fact that they are superior to all Prophets and legatees except our Prophet salla Llahu ‘alayhi wa sallam. To our knowledge, there is no reason not to describe the Imams as Prophets except consideration to the status of the Final Prophet. Our intellect too cannot perceive a distinction between Prophethood and Imamah.^[82]

Even your biggest Hadith scholar, al Kulayni, when he could not find a convincing difference between them, he placed a chapter in his book al Kafi and called it: Chapter: The Imams are like those who passed and the dislike of calling them Prophets. Only dislike? This itself shows great leniency in this matter and that he himself is not convinced. The title of his chapter should have been: The disbelief of anyone who hints that the Imams are Prophets.

One question remains in our heads though. Is it “disliked” because it brings the sacred rank of Prophethood down to the level of Imamah or because it brings the prestigious rank of Imamah down to the level of Prophethood?

With this we have reached the end of our debate and we reached three results to sum this matter up:

The first result: You cannot refute my proofs as they are the same as the intellectual proofs used by your scholars to prove Imamah, so either you agree with us and unite with us on the continuation of Prophethood, or you abandon your intellectual proofs which proved to be weak and fragile.
The second result: Imami Shi’ism calls for the continuation of Prophethood under the mask of Imamah. The difference between the two is only in the name and pronunciation; no essential difference was provided and they both share the same jobs and functions. Hence, both you and us are calling to the same matter.
The third result: It was made absolutely clear through your texts and the sayings of your scholars that you have dishonoured the rank of Prophethood and lowered it below that of your leaders and stripped it of all that was exclusive to it, giving it all to the Imams.

NEXT⇒ Conclusion

^[1] Surah al Jinn: 26-28.

^[2] Al Kafi, 1/260.

^[3] Al Kafi, 1/261.

^[4] Al Kafi, 1/261, authenticated by al Majlisi.

^[5] Al Kafi, 1/285.

^[6] Al Kafi, 1/257.

^[7] Al Kafi, 1/258.

^[8] Al Kafi, 1/258.

^[9] Al Kafi, 1/240.

^[10] Al Kafi, 1/241.

^[11] Al Kafi, 1/261.

^[12] Al Kafi, 1/262.

^[13] Al Kafi, 1/203.

^[14] Al Kafi, 1/203, authenticated by al Majlisi.

^[15] ‘Aqa’id al Imamiyyah, pg. 104.

^[16] Al Kafi, 1/186, authenticated by al Majlisi.

^[17] Al Kafi, 1/187, authenticated by al Majlisi.

^[18] Al Kafi, 1/186.

^[19] Al Kafi, 1/181.

^[20] Al Kafi, 1/187.

^[21] Al Kafi, 1/203, authenticated by al Majlisi.

^[22] Al Kafi, 1/184, authenticated by al Majlisi.

^[23] Al Shafi, 1/39.

^[24] Al Amthal.

^[25] Nafahat al Qur’an, 9/19.

^[26] Al Imamah wa Qiyadat al Mujtama’, pg. 26.

^[27] Al Imamah wa Qiyadat al Mujtama’, pg. 28.

^[28] Al Imamah wa Qiyadat al Mujtama’, pg. 29.

^[29] Al ‘Ismah, pg. 17. He attributes it to al Tabataba’i in al Mizan, 1/267.

^[30] Wada’i’ al Nubuwwah, pg. 114 (copied from al Qafazi: Usul Mazhab al Shia, pg. 656).

^[31] Ikmal al Din, pg. 617-618.

^[32] Al Alfayn, pg. 3.

^[33] Al Imamah wa Ahlul Bayt al Nazariyyah wa al Istidlal, pg. 22-25.

^[34] Awa’il al Maqalat, pg. 85.

^[35] Al Anwar al Nomaniyyah, 1/20-21.

^[36] Al Fusul al Muhimmah fi Usul al A’immah, 1/403.

^[37] ‘Uyun Akhbar al Rida, 1/262.

^[38] Al Shia fi ‘Aqa’idihim wa Ahkamihim, pg. 66.

^[39] Al Shia fi ‘Aqa’idihim wa Ahkamihim, pg. 73.

^[40] Al Anwar al Ilahiyyah fi al Masa’il al ‘Aqa’idiyyah, pg. 179.

^[41] Al Hukumah al Islamiyyah, pg. 47.

^[42] Al Kafi, 1/273, authenticated by al Majlisi.

^[43] Bihar al Anwar, 26/280-282.

^[44] Bihar al Anwar, 26/82.

^[45] Usul al Fiqh, 2/57.

^[46] ‘Ilm al Imam, pg. 508.

^[47] Al Kafi, 1/271, authenticated by al Majlisi.

^[48] Ibid.

^[49] Ibid.

^[50] Al Kafi, 1/176, authenticated by al Majlisi.

^[51] Ibid.

^[52] Al Kafi, 1/264, authenticated by al Majlisi.

^[53] Al Kafi, 1/271, authenticated by al Majlisi.

^[54] Ibid.

^[55] Al Kafi, 1/398, authenticated by al Majlisi.

^[56] Al Kafi, 3/302.

^[57] Bihar al Anwar, 26/74.

^[58] Bihar al Anwar, 25/60.

^[59] Surah Maryam: 64.

^[60] Mafahim al Qur’an, 4/390.

^[61] Al Hujjah, pg. 91.

^[62] Al Hujjah, pg. 93.

^[63] Bihar al Anwar, 39/157.

^[64] Bihar al Anwar, 40/140-141.

^[65] Bihar al Anwar, 39/152.

^[66] Bihar al Anwar, 39/152.

^[67] Al Sharh al Kabir al Misbah, 4/318.

^[68] Ibid.

^[69] Minhaj al Bara’ah fi Sharh Nahj al Balaghah, 12/42-43.

^[70] Tawdih Nahj al Balaghah, 3/244.

^[71] Sharh Nahj al Balaghah, 3/348.

^[72] Surah al Najm: 1-5.

^[73] Al ‘Ismah, pg. 71.

^[74] Al Fawa’id al Bahiyyah, 2/102.

^[75] Al Fawa’id al Bahiyyah, 2/107.

^[76] Ithbat al Hudat, 5/375.

^[77] Batini: esoteric.

^[78] Al Hujjah, pg. 133.

^[79] Al Hujjah, pg. 97.

^[80] Awa’il al Maqalat, pg. 178.

^[81] Al Shia fi ‘Aqa’idihim wa Ahkamihim, pg. 73.

^[82] Bihar al Anwar, 26/82.

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