Moulana Sayyid Abu al-Hasan `Ali al-Husayni Nadwi’s Opinion Regarding the Book and the Author
May 3, 2016
Examples of Shi`i Interpolation of the Qur’an Continued
May 17, 2016

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In conclusion I say, these are the main beliefs and principles of the Shia which opposes the correct beliefs of Islam, for which we are indebted to the Allah subhanahu wa ta ‘ala. After all of these differences and disparities, does it make sense to call for unity between the Ahlus Sunnah and the Shia? Can we also put blame on any person who refuses to assist or unite the belief of the Ahlus Sunnah with this blasphemous belief?

Or can we blame anyone who deems the belief of the Shia to be disbelief, if the strong rope of Allah — which is the Noble Qur’an — and that which the Ahlus Sunnah are unanimous upon the fact that whosoever denies a single letter or claims that there is an omission that took place or distortion indeed he is regarded as a disbeliever, simply because the Allah subhanahu wa ta ‘ala says:


إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَافِظُوْنَ

Indeed, it is We who sent down the Message (i.e., the Qur’an), and indeed, We will be its guardian.


What will be the condition of the one who claims that there is another Qur’an, wherein not a single letter of our Qur’an is found in it? What will be the condition of the one who claims that there is another sunnah besides the sunnah of Muhammad salla Llahu ‘alayhi wa sallam? Besides the Qur’an and the sunnah, is there any other din? And what do we say about their claims that nine tenths of din is lies? Do we agree with them for us to be in the lowest stage of hell? What will the condition be of such a person who insults and charges the pious predecessors of this ummah with disbelief, those who raised the flag of this din and struggled with the Noble Nabi salla Llahu ‘alayhi wa sallam to such an extent that the Allah subhanahu wa ta ‘ala testified in their favour that He is pleased with them. Indeed unity with them means nothing else but destroying our legacy which is replete of valour and sacrifices. Sufficient for us to say after all of this is that they have a different rabb not like our Rabb, they also have a different nabi not like our Nabi salla Llahu ‘alayhi wa sallam. They attribute to their rabb shortcomings and lack of knowledge. As for Muhammad salla Llahu ‘alayhi wa sallam they claim that after him there are twelve Imams, whose duty is similar to the duty of our Nabi salla Llahu ‘alayhi wa sallam. On the contrary, they give preference to the so called Mahdi over the seal of the Prophets salla Llahu ‘alayhi wa sallam.

If we forget or pretend to forget all of this, then are we forgetting their atrocities against the Muslims and their support of the Jews and the Christians against the Muslims.

In short, the attempt of uniting between the two methods is a futile effort, simply because they have a rabb different to our Rabb, a nabi different to our Nabi salla Llahu ‘alayhi wa sallam, a book different to our Book, sunnah different to our Sunnah, predecessors different to our Predecessors, a belief different to our Belief, we deem their belief to be disbelief and likewise they do the same. Can we say after all of this that we overlook one another in terms of our differences and we will help one another only if we agree on this condition? This is on the assumption that there is some common ground between them and us.

After all of this, somebody might say that indeed through your claim you are actually arousing sectarianism and partisanship with the people who testify that there is none worthy of worship besides Allah; what is essential is for all to stand in one row against the enemies of din, such as the communists and capitalists. We reply to this: may Allah protect us from arousing sectarianism and partisanship, the unity between the Muslims in their reflection, conviction and direction is one of the main resolutions of Islam and one of the main means of strength, promotion, reformation and invitation to this unity if it is free of any objectives, and no harm is resulted in a long term whereby its benefit has been transgressed. If this is the case, then it becomes necessary upon every Muslim to respond to it, every Muslim should actually assist other Muslims in achieving it, why not when Allah subhanahu wa ta ‘ala says in His Noble Book:


وَاعْتَصِمُوْا بِحَبْلِ اللّٰهِ جَمِيْعًا وَلَا تَفَرَّقُوْا

And hold firmly to the rope of Allah all together and do not become divided.


One of our aims is to unite the Muslims under one banner. So we are calling the Shia to have a belief similar to our belief and our principles — this is impossible until and unless the dogs abandon barking and the donkeys discard braying — if they believe then surely they are rightly guided, and they deserve assistance and help. Whatever applies to us will similarly apply to them, whatever is against us will also be against them. We will then be all Muslims, but if they refuse to believe then Islam does not allow these differences and these ideological contradictions.

If Islam allows these differences due to the fact that we share certain things, then it becomes necessary for us to work with the Jews and the Christians, and we should unite our methodologies as they claim to serve humanity, which is one of the goals of Islam.

Finally, we would like to make a point that even if we are saying that this belief is disbelief, we are not saying that every individual Shia is a disbeliever, since we do not have proofs against every individual. It is not our responsibility to ascertain the beliefs of every individual Shia whether they believe in these blasphemous fabrications or not but rather our responsibility is to point out the kufr which such a belief entails because most of their masses are not aware of these beliefs.

At the end, indeed some of the points in this book were not explained in detail or that which quenches one’s thirst especially the chapter, “the examples of the interpolation of the Shia to the Qur’an,” so we request the respected reader to please pardon us. This shortcoming was on account of our time restrictions. Allah willing, if we are still alive, in the following prints of this book we will attempt to correct these shortcomings and errors. Allah knows well that I have indeed spent whatever I possessed of effort and time, and I have deprived myself of sleep for many days for the preparation of this book to our respected readers. My request from the readers is to ask Allah to grant me a good ending, forgiveness and that Allah grant me martyrdom in His path.

My respected reader:

I leave you in Allah’s protection Whose custody does not perish, I also leave your din, your loyalty and your last actions in Allah’s protection. Till we meet again in the other books, Allah willing.

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