Section 2 – Khomeini between Extremism and Moderation

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Section 2

Khomeini between Extremism and Moderation

 

• Khomeini and his academic sources
• Khomeini and the Qur’an
• Khomeini and the Sahabah
• Khomeini deems the heretics trustworthy
• Khomeini’s stance on the Islamic Caliphate
• Khomeini and the Muslim judiciaries
• Khomeini and the Nawasib
• Khomeini and the belief of Tawalli and Tabarri
• Khomeini and Imamah
• Khomeini and extremism regarding the Imams
• Khomeini and acting on behalf of the infallible Imam
• Khomeini and Islamic Jihad becoming obsolete
• The Jumu’ah prayer
• Sacred places and grave sites according to Khomeini
• Celebrating the festival of Nayrouz
• Khomeini’s fringe jurisprudential verdicts

 

Preface

In these times, we find some Muslims defining their stance in relation to Khomeini and his group in the following way: The modern-day Shia movement as represented by its leader Khomeini is a moderate Islamic movement. They are quite distant from the fringe elements and are averse to extremist Shia ideology. They are raising the flag of Islam and are establishing an Islamic republic. Its constitution stipulates the application of the Qur’an and Sunnah. The members of this movement were influenced by contemporary Sunni writings on Islamic movements and Khomeini is the pioneer of this contemporary Islamic movement.

Due to this and other reasons, I found it pertinent to author a detailed study into the writings of Khomeini, so that we may see his true face, amidst the distraction of sentiments that have dominated from various avenues, calling for blind support of Khomeini for accentuating the name of Islam in a world of vicious disbelief.

Ahmed ibn Hanbal said, “When you and I remain silent, how will the unaware person recognise sound from unsound and the leaders of innovation who express views that contradict the Qur’an and Sunnah and acts of worship that contradict the Qur’an and Sunnah? Revealing them and warning the Ummah against them is an obligation by the consensus of the Muslims.” This makes it clear that the benefit of this is general for all Muslims in their Din.

 

Khomeini and his academic sources

The Shia sources that Khomeini cites as evidence are no different to that of any other Shia. He cites Nahj al Balaghah, which, according to them, is a book that is irrefutable proof. He also cites from al Kafi, which is to them how al Bukhari is to the Ahlus Sunnah. They mention that al Kulayni, the author of al Kafi, was a contemporary to the deputies of the Absent al Mahdi. Al Hurr al ‘Amili says, “The origins and books that were the sources of al Kulayni’s information are of definite importance because the door of knowledge and inquiry into the status of those books through the ambassadors of the Qa’im al Mahdi was open to him because they were with them in one city, Baghdad.” This book contains much disbelief and falsehood, such as the narrations that speak of the distortion of the Qur’an, that revelation is sent to the Imams, that the Imams know the past and future and nothing is hidden from them, that they know when people will die and people die at their will, and the excommunication of the three senior Sahabah.

Khomeini also cites other Shia books such as, Man La Yahduruhu al Faqih, Ma’ani al Akhbar, al Majalis, ‘Uyun Akhbar al Rida, ‘Ilal al Shara’i’, Tuhfat al ‘Uqul, Wasa’il al Shia, Mustadrak al Wasa’il, and others. There is evidently no need to discuss the falsities prevalent throughout these books. Our point though remains; Khomeini just like all the other Shia refers to them and cites them in his works.

Khomeini cites the book Mustadrak al Wasa’il in his works and sends prayers of mercy on its author saying, “It has been narrated by al marhum (the blessed) al Nuri in Mustadrak al Wasa’il.” This al Nuri is the author of the book Fasl al Khitab fi Ithbat Tahrif Kitab Rabb al Arbab (The definitive conclusion in proving the distortion of the Book of the absolute Lord of the lords). This book is embraced with acceptance by all the Shia who acknowledge the author as one of the greatest Shia scholars and eminent men of the era.

He also cites from a source titled Hikayat al Riqa’. The Shia believe that when their Twelfth Imam, Muhammad ibn al Hasan al ‘Askari, went into occultation in the year 260 AH, he went into a minor occultation at first. During this early period, he had contact with some of the Shia, called al sufara’ or al abwab, viz. ‘Uthman ibn Sa’id, his son Muhammad, al Nawbakhti, and al Samarri. People would send their questions to this supposed Imam by placing it in a hole within a tree at night. The agents of the Hidden Imam would take messages and questions from the Shia to the Hidden Imam and would return with answers. These are the aforementioned Hikayat al Riqa’. They are what are known as the Tawqi’at (letters) from the Hidden Imam al Mahdi. Khomeini has referenced a hadith in his book, al Hukumah al Islamiyyah (pg. 76), from this obscure, supposed, and fabricated source. Al Alusi says about these riqa’ (letters):

 

الرقاع المزورة التي لا يشك عاقل أنها افتراء على الله تعالى ولا يصدق بها إلا من أعمى الله بصره وبصيرته والعجب من الرافضة أنهم سموا صاحب الرقاع بالصدوق ولا يخفى عليك أن هذا من قبيل تسمية الشيء بضده وهو وإن كان يظهر الإسلام غير أنه كافر في نفس الأمر وكان يزعم أنه يكتب مسألة في رقعة فيضعها في ثقب شجرة ليلا فيكتب الجواب عليها صاحب الزمان وهذه الرقاع عند الرافضة من أقوى دلائلهم وأوثق حججهم فتبا لقوم أثبتوا أحكام دينهم بمثل هذه الترهات واستنبطوا الحلال والحرام في نظائر هذه الخزعبلات ومع ذلك يقولون نحن أتباع أهل البيت كلا بل هم أتباع الشياطين وأهل البيت بريئون منهم

The forged riqa’ that no sane person doubts are a slander against Almighty Allah, and no one believes in them except he whose sight and insight Allah has blinded. What is surprising about the Shia is that they called the author of this book “the truthful”. It is not hidden that this is like naming a thing by its opposite. Even though he appears to be a Muslim, he is in fact an infidel. He claimed that he would write a question on a note and place it in a tree hole at night, and the Hidden Imam would write the answer to it. These notes, according to the Shia, are among their strongest proofs and most trustworthy arguments. Shame upon the people who established the rulings of their religion with such nonsense and derived what is lawful and what is unlawful from similar nonsense. Despite that, they say, “We are followers of the Prophet’s household.” No, rather they are followers of the devils, and the Prophet’s household are innocent of them.^[1]

 

Khomeini references a narration in his book al Hukumah al Islamiyyah to a work titled Da’a’im al Islam, which is a most highly regarded book of the extremist Batiniyyah sect; the Ismailiyyah. The author of this book is al Qadi al Nu’man ibn Muhammad ibn Mansur (d. 363 AH). The Shia themselves determine that this individual is not from the Shia.^[2] Based on this, we can say that there is a strong association that connects Khomeini and his ilk to the extremist Ismailiyyah. Da’irat al Ma’arif speaks of the Shia’s openness to extremists:

 

على أن الحدود لم تقفل تماما أمام الغلاة … يدل على ذلك التقدير الذي دام طويلا للكتاب الأكبر للإسماعيلية وهو كتاب دعائم الإسلام

However, the borders were not completely closed to extremists… This is evidenced by the long-standing appreciation for the great book of the Ismailiyyah, Da’a’im al Islam.^[3]

 

Muhammad Jawwad Mughniyyah, head of the Jafari court in Lebanon, has attested to this association. He states:

 

إن الاثني عشرية والإسماعيلية وإن اختلفوا من جهات فإنهم يلتقون في هذه الشعائر وخاصة في تدریس علوم آل البيت وللثقة فيها وحمل الناس عليه

Though the Twelver Shia and the Ismailiyyah differ in certain aspects, they share in these rituals, particularly in imparting the religious teachings of the Ahlul Bayt, placing trust in them, and urging people to adhere to them.^[4]

 

Khomeini avoids citing the Hadith books of the Ahlus Sunnah. This is a hallmark of the Shia creed. One of their contemporary scholars states:

 

إن الشيعة لا تعول على تلك الأسانيد أي أسانید أهل السنة بل لا تعتبرها ولا تعرج في مقام الاستدلال عليها ثم قال إن لدى الشيعة أحاديث أخرجوها من طرقهم المعتبرة عندهم ودونوها في كتب مخصوصة وهي كافية وافية لفروع الدين وأصوله عليها مدار علمهم وعملهم وهي لا سواها الحجة عندهم

The Shia do not pay any attention to those asanid (chains of transmission)—the asanid of the Ahlus Sunnah—in fact they do not consider them and do not cite them as proof. The Shia have their own narrations by way of chains of transmissions that they consider reliable. They have collated these narrations in specific books; they are sufficient and comprehensive for the primary and secondary aspects of their faith. Their knowledge and practices are centred around these narrations and only they are proof according to them.^[5]

 

Regarding al Bukhari and his Sahih, he comments:

 

وقد أخرج من الغرائب والعجائب والمناكير ما يليق بعقول مخرفي البربر وعجائز السودان

He has included in his book obscurities, marvels, and detestable narrations fitting for the mind of a senile Berber or a withered old black person.^[6]

 

The Shia have maintained this stance with regard to the source material of the Ahlus Sunnah based on two fundamental Shia doctrines:

1. Besides three to seven individuals, the rest of the Sahabah turned apostate after the demise of Rasulullah salla Llahu ‘alayhi wa sallam.^[7]
2. The Sahabah only had knowledge of a restricted portion of the Shari’ah. This is because, according to them, Rasulullah salla Llahu ‘alayhi wa sallam did not convey everything that was revealed to him. Rather, he only conveyed a portion according to the people’s need and left the rest by his trustees. The Ahlus Sunnah did not obtain the entire Islam from the Sahabah, but only that limited portion, whereas the rest was in the care of the Imams of the Shia. Muhammad Hussain Al Kashif al Ghita’, a Shia marja’ between 1965 and 1973, says:

إن حكمة التدرج اقتضت بيان جملة من الأحكام وكتمان جملة ولكنه سلام الله عليه أودعها عند أوصيائه كل وصي يعهد بها إلى الآخر ينشره في الوقت المناسب له

The wisdom of gradualism required the declaration of a number of rulings and the concealment of a number. But he, peace be upon him, entrusted them to his successors, each successor entrusting them to the next, who would propagate them at the appropriate time.^[8]

 

Khomeini and the Qur’an

A majority of the latter day Shia deny the belief of distortion of the Qur’an which is attributed to them. They claim that their scholars, by consensus, are of the view that the Qur’an is protected from change. We believe that this is Taqiyyah which becomes quite evident by checking their relied upon sources. We shall present the reality of this, in light of which we will understand Khomeini’s view.

Firstly, the—fabricated—narrations of the Shia that establish distortion of the Qur’an, according to their belief, amounts to more than two thousand as mentioned by their scholar Ni’mat Allah al Jaza’iri.

Secondly, their senior scholars have claimed tawatur of this belief through Shia chains of transmission. Consider the statement of al Mufid, whom they deem Rukn al Islam and Ayatollah al Malik al ‘Allam (d. 413 AH). He states:

 

إن الأخبار قد جاءت مستفيضة عن أئمة الهدى من آل محمد صلى الله عليه وسلم باختلاف القرآن وما أحدثه بعض الظالمين فيه من الخلاف والنقصان

The narrations of the guided Imams from the descendants of Muhammad salla Llahu ‘alayhi wa sallam regarding the differences in the Qur’an and the distortions brought about by the oppressors are numerous and widespread.^[9]

 

Al Majlisi (d. 1111 AH)—one of their senior scholars and the author of their most voluminous recent encyclopaedia—says:

 

وعندي أن الأخبار في هذا الباب متواترة معنى وطرح جميعها يوجب رفع الاعتماد عن الأخبار رأسا بل ظني أن الأخبار في هذا الباب لا يقصر عن أخبار الإمامة فكيف يثبتونها بالخبر

I believe that the reports in this chapter are mutawatir in meaning, and rejecting them all necessitates completely abandoning reliance on the reports. Rather, I think that the reports in this chapter are no less than the reports on Imamah, so how do they prove it with the reports?^[10]

 

Thirdly, al Mufid has reported the consensus of the Shia upon this disbelief. He says:

 

واتفقوا على أن أئمة الضلال خالفوا في كثير من تأليف القرآن وعدلوا فيه عن موجب التنزيل وسنة النبي صلى الله عليه وسلم وأجمعت المعتزلة والخوارج والزيدية والمرجئة وأصحاب الحديث على خلاف الإمامية

They [the Imamiyyah] are unanimous that the leaders of deviation differed in many aspects of the composition of the Qur’an and deviated from the demand of revelation and the Sunnah of the Prophet salla Llahu ‘alayhi wa sallam. The Mu’tazilah, Khawarij, Zaidiyyah, Murji’ah, and masters of Hadith are unanimous on opposing the Imamiyyah.^[11]

 

Fourthly, in instituting this erroneous belief, they have authored books pertaining to this singular subject matter, such as Fasl al Khitab fi Ithbat Tahrif Kitab Rabb al Arbab.

Now, to determine the true stance of Khomeini, we shall revert to his own words and methodology, not employing conjecture or mere opinion, and leave the fair-minded and just individual to judge for himself.

1. He draws from many books, the authors of which ascribe to the belief of distortion of the Qur’an. For example: He cites from Mustadrak al Wasa’il and sends prayers of mercy upon the author. The same author has written the wicked book, Fasl al Khitab. He cites from al Kafi, the author of which believes that the Qur’an has been changed as declared in his own works and related from him by other Shia authors such as in Tafsir al Safi.^[12] He cites from al Wasa’il of al Hurr al ‘Amili who holds the same belief.^[13] He also relies on al Ihtijaj of Ahmed al Tabarsi who is extreme and fanatic in this belief.

This is consensus from the Shia, at the head of whom is Khomeini, to honour and admire the promoters of this kufr belief, source from them, acknowledge their virtue, praise them, and not refute them. Is this not acknowledgement of their correctness, while feigning the opposite is Taqiyyah?

2. Khomeini states in his work Tahrir al Wasilah:

 

یکره تعطيل المسجد وقد ورد أنه أحد الثلاثة الذين يشكون إلى الله عز وجل

It is disliked to abandon a Masjid. It has been related that it [the Masjid] is one of the three that will complain to Allah subhanahu wa ta ‘ala.^[14]

 

Relying on one of the chief works of the Shia, al Khisal of Ibn Babawayh, whom they refer to as al Saduq (the truthful), we find the following narration to have been related with two different wordings. One of the wordings is:

 

يجيء يوم القيامة ثلاثة يشكون إلى الله عز وجل المصحف والمسجد والعترة .. يقول المصحف یا رب حرقوني ومزقوني

On the Day of Judgment, three things will come and complain to Allah: The mushaf, the Masjid, and the Ahlul Bayt. The mushaf will say, “O my Lord, they burnt me and tore me apart.”^[15]

 

This narration indicates to the Shia belief regarding the Qur’an.

The other wording is:

 

ثلاثة يشكون إلى الله عز وجل مسجد خراب لا يصلي فيه أهله وعالم بين جهال ومصحف معلق قد وقع عليه غبار لا يقرأ

Three things will complain to Allah subhanahu wa ta ‘ala: The desolate Masjid in which congregants do not pray, a scholar between ignorant people, and a mushaf, hanging and dusty, not being recited.^[16]

 

This is in reference to the alleged complete and hidden mushaf that lies with their Imam. They deem this mushaf to have been abandoned by the Ummah due to the rejection of it by Abu Bakr radiya Llahu ‘anhu and those with him when it was presented to them by ‘Ali radiya Llahu ‘anhu—a fable of their fables. This is relying on their belief documented in their main books and the first text which we cited.

3. We have before us an important document that denounces the claims of these Ayatollahs regarding this Qur’anic issue and exposes their Taqiyyah. The document we talk of is an Urdu book that has been endorsed by several of their contemporary Ayatollahs; amongst them Khomeini. The names of endorsement appear in the beginning of the book in the following manner:

• Ayatollah al ‘Uzma Muhsin Hakim al Tabataba’i, the great mujtahid of Najaf Ashraf.
• Ayatollah al ‘Uzma Abu al Qasim Khu’i, Najaf Ashraf.
• Ayatollah al ‘Uzma Ruh Allah Khomeini.
• Ayatollah al ‘Uzma Mahmud al Hussaini Shahrudi
• Ayatollah al ‘Uzma Muhammad Kazim Shari’atmadari
• Janab Sayed al ‘Ulama’, ‘Allamah Sayed ‘Ali Naqi, Mujtahid of Lucknow.

This book also has within it Arabic texts that outline the manner of cursing the two idols of the Quraysh, who according to them are, Abu Bakr and ‘Umar radiya Llahu ‘anhuma. It also accuses them of distorting the Qur’an. Hereunder is a reproduction of the text from the book:

 

بسم الله الرحمن الرحيم اللهم العن صنمي قريش وجبتيها وطاغوتيهما وإفكيها وابنتيهما اللذين خالفا أمرك وأنكرا وحيك وعصيا رسولك وقلبا دينك وحرفا كتابك

In the name of Allah, the Kind, the Merciful. O Allah send Your curses upon the two evil, lying idols of the Quraysh and their daughters who disobeyed Your command, rejected Your Revelation, defied Your Prophet, changed Your religion, and distorted Your Book.^[17]

 

Khomeini and the Sahabah

1. When Khomeini speaks of the Islamic government during the rightly guided era, he feigns ignorance to the reign of the three Khalifas who preceded ‘Ali radiya Llahu ‘anhu. He only refers to the judgments of the Prophet salla Llahu ‘alayhi wa sallam and to those of ‘Ali radiya Llahu ‘anhu. For example, he states:

 

لقد ثبت بضرورة الشرع والعقل أن ما كان ضروریا أیام الرسول صلى الله عليه وسلم وفي عهد الإمام أمير المؤمنين من وجود الحكومة لا يزال ضروريا إلى يومنا هذا

The Shari’ah as well as the intellect establish that what was necessary during the days of Rasulullah salla Llahu ‘alayhi wa sallam and Amir al Mu’minin, regarding the existence of government, remains necessary to this day.^[18]

 

This oversight is based on a Shia belief regarding the Caliphate of ‘Ali radiya Llahu ‘anhu. Their scholar, al Mufid, explains it in the following manner:

 

وكانت إمامة أمير المؤمنين بعد النبي صلى الله عليه وسلم ثلاثون سنة منها أربع وعشرون سنة وستة أشهر ممنوعا من التصرف في أحكامها مستعملا للتقية والمداراة ومنها خمس سنين وستة أشهر ممتحنا بجهاد المنافقين من الناكثين والقاسطين والمارقین ومضطهدا بفتن الضالين كما كان رسول الله صلى الله عليه وسلم ثلاثة عشر سنة من نبوته ممنوعا من أحكامها خائفا ومحبوسا وهاربا ومطرودا لا يتمكن من جهاد الكافرين ولا يستطيع دفعا عن المؤمنين ثم هاجر وأقام بعد الهجرة عشر سنين مجاهدا للمشركين ممتحنا بالمنافقين إلى أن قبضه الله جل اسمه إليه وأسكنه جنات النعيم

The reign of Amir al Mu’minin lasted thirty years after Rasulullah salla Llahu ‘alayhi wa sallam. For twenty-four years and six months, he was denied the ability to govern, during which time he adopted Taqiyyah. The latter five years and six months were spent being tested with fighting the hypocrites who had broken rank, caused oppression, and defected, and persecuted with the trials of the deviants. Just as Rasulullah salla Llahu ‘alayhi wa sallam for thirteen years of his Nubuwwah was prevented from applying the rulings—constrained, fleeing, and rejected, unable to fight the disbelievers, and incapable of defending the believers. Thereafter, he emigrated and lived after the Hijrah for ten years fighting the polytheists and being trailed by the hypocrites until Allah took him to Himself and placed him in the gardens of bliss.^[19]

 

2. Khomeini criticises the Sahabah due to them opposing the alleged  directive regarding the Imamah of ‘Ali. He says:

 

وفي غدیر خم في حجة الوداع عينه الرسول صلى الله عليه وسلم حاكما من بعده ومن حينها بدأ الخلاف يدب في نفوس قوم

At Ghadir Khumm during the Farewell Pilgrimage, Rasulullah salla Llahu ‘alayhi wa sallam appointed him as the leader after him. It was from this point forward that opposition began creeping into the hearts of people.^[20]

 

The Shia, and Khomeini in particular, believe that this was the beginning of a conspiracy. Rasulullah salla Llahu ‘alayhi wa sallam knew of the conspiracy of the Sahabah who were labelled hypocrites. He thus planned to suppress it, by commanding the army of Usamah to leave and enlisting the senior Sahabah in the army so that Madinah is free of the group of hypocrites, according to them, and that the pledge to the Imam is concluded. Ibn Abi al Hadid transmits this view in Sharh Nahj al Balaghah of the Shia. Ibn Mutahhar al Hilli, author of Minhaj al Karamah (which Ibn Taymiyyah refuted in Minhaj al Sunnah), emphasises this. The contemporary Shia repeat this, like Hasan al Amin in Da’irat al Ma’arif, vol. 1 pg. 11.

Khomeini indicates to this saying:

 

فإذا أمر الرسول بالالتحاق ببعثة أسامة فلا يحق لأحد أن يتخلف أو يراجعه في ذلك لأن في ذلك معصية الرسول صلى الله عليه وسلم

When the Messenger commanded them to join the army of Usamah, it was not correct for anyone to remain behind or argue with him regarding this as this is disobedience of the Messenger salla Llahu ‘alayhi wa sallam.

 

3. Khomeini clearly vilifies the Sahabah. For example, he accuses the Sahabi, Samurah ibn Jundub of fabricating hadith. He says:

 

ففي الرواة من يفتري على لسان النبي صلى الله عليه وسلم أحاديث لم يقلها ولعل راویا کسمرة بن جندب يفتري أحاديث تمس من كرامة أمير المؤمنين

Amongst the narrators are those who attribute fabrications to the Prophet salla Llahu ‘alayhi wa sallam, narrating that which he never said. Perhaps a narrator like Samurah ibn Jundub fabricated narrations that go against the nobility of Amir al Mu’minin.^[21]

 

He says about Muawiyah radiya Llahu ‘anhu:

 

وقد حدث مثل ذلك في أيام معاوية فقد كان يقتل الناس على الظنة والتهمة ويحبس طويلا وينفي من البلاد ويخرج كثيرا من ديارهم بغير حق إلا أن يقولوا ربنا الله

Similar to this happened in the era of Muawiyah. He would kill people on the basis of suspicion and accusation, imprison for lengthy periods, exile from the lands, and remove many from their homes without any right, just because they say our Rabb is Allah.

 

Regarding the governance of Muawiyah radiya Llahu ‘anhu, he says:

 

ولم تكن حكومة معاوية تمثل الحكومة الاسلامية أو تشبهها من قريب ولا من بعيد

The governance of Muawiyah did not resemble an Islamic government one bit.^[22]

 

Speaking of Muawiyah radiya Llahu ‘anhu he says:

 

فاستحق لعنة الناس في الدنيا وعذاب الله في الآخرة

He is deserving of curses from people in this world and punishment from Allah in the Hereafter.

 

1. We have already discussed the endorsement of Khomeini and a group of Ayatollahs of the book that teaches one how to curse the ‘two idols of the Quraysh’. They believe that whoever repeats this curse will attain rewards and great virtue. In their book, Diya’ al Salihin the following is mentioned:

 

عن السجاد من قال اللهم العن الجبت والطاغوت كل غداة مرة واحدة كتب الله له سبعين ألف حسنة ومحی عنه سبعين ألف سيئة ورفع له سبعين درجة

Sajjad reports, “Whoever says, ‘O Allah, send your curses on al Jibt and al Taghut,’ once every morning, Allah will write for him seventy-thousand good deeds, forgive seventy-thousand of his sins, and raise his status by seventy.^[23]

 

Hamzah al Naysaburi reports that he mentioned this to Abu Jafar al Sadiq who added, “And seventy million of his needs will be fulfilled. Indeed, He is all ُEncompassing and Benevolent.” He then repeated:

 

كل من لعنهما كل غداة مرة واحدة لم يكتب عليه ذنب اليوم حتى يمسي ومن لعنهما في المساء لم يكتب عليه ذنب حتى يصبح

Whoever curses them every morning once, no sin will be recorded against him on that day till the evening and whoever curses them in the evening, no sin will be recorded against him until the morning.

 

They worship Allah with this supplication and other supplications, all of which are curses and slander against the first generation of the Companions radiya Llahu ‘anhum.

Allah’s will was that one of the Sunni scholars of this era would visit the land of the Shia and stayed there for seven months or more, visiting their places of worship, shrines, and schools, and attending their gatherings, mourning festivals, funerals, and study sessions at homes, mosques, and schools. He revealed to the Ummah, the Shia’s reprehensible and blasphemous actions in a book he published in the Islamic world entitled al Washia fi Naqd ‘Aqa’id al Shia. This venerable Sheikh says about some of his observations in the land of the Shia, “The first thing I heard and the most hated thing I condemned in the land of the Shia was the cursing of al Siddiq, al Faruq, and the Mothers of the Believers—Sayyidah ‘Aishah and Sayyidah Hafsah—and the cursing of all the men of the first era in every sermon, in every festival and gathering, at the beginning and at the end, in the brochures of books and letters, and in all the supplications of ziyarat, and even in the hotels. No one was given to drink without cursing, and no one drank without cursing. The beginning of every movement and every action was to send salutations upon Muhammad and the family of Muhammad, and to curse al Siddiq, al Faruq, and ‘Uthman, who [they allege] usurped the rights of the Ahlul Bayt and wronged them.

 

Khomeini deems the heretics trustworthy

Khomeini vilifies the choicest of the Ummah, undermines the dignity of its pioneers, and launches attacks on the Islamic Caliphate. Yet we find him praising the heretics. For example, he applauds al Nasir al Tusi on his supposed services rendered to Islam. He states:

 

ويشعر الناس بالخسارة أيضا بفقدان الخواجة نصير الدين الطوسي وأمثاله ممن قدموا خدمات جليلة للإسلام

People felt a deep loss at the death of Khawajah Nasir al Din al Tusi and his like who rendered great services to Islam.^[24]

 

He refers to Muhammad ibn Muhammad ibn al Hasan al Khawajah Nasir al Din al Tusi (597-672). Ibn al Qayyim says regarding him:

 

ولما انتهت النوبة إلى نصير الشرك والكفر وزير الملاحدة النصير الطوسي وزير هولاكو شفى نفسه من أتباع الرسول وأهل دينه فعرضهم على السيف حتى شفى إخوانه من الملاحدة واستشفى هو فقتل الخليفة والقضاة والفقهاء والمحدثين واستبقى الفلاسفة والمنجمين الطبائعيين والسحرة ونقل أوقاف المدارس والمساجد والربط إليهم وجعلهم خاصته وأولياءه ونصر في كتبه قدم العالم وبطلان المعاد وإنكار صفات الرب جل جلاله من علمه وقدرته وحياته وسمعه وبصره وأنه لا داخل العالم ولا خارجه وليس فوق العرش إله يعبد البتة … وبالجملة فكان هذا الملحد هو وأتباعه من الملحدين الكافرين بالله وملائكته وكتبه ورسله واليوم الآخر

When the turn of the helper of disbelief, the vizier of the heretics, al Tusi came, he served at the command of Hulegu Khan. He took revenge to his heart’s content against the followers of Rasulullah salla Llahu ‘alayhi wa sallam and those of the faith. He put them to the sword and satisfied his heretic brothers. He was content when he killed the khalifah, the judges, the jurists, and the scholars of Hadith. On the other end of the spectrum, he retained a close relationship with the philosophers, the astrologers, the conjurers, and the magicians.

He transferred the endowments of learning institutions and Masjids and made them specially for him and his guardians. He supported in his books the eternity of the world, the invalidity of the afterlife, and the denial of the attributes of Allah subhanahu wa ta ‘ala of His knowledge, power, life, hearing, and sight, and that there is no Lord inside the world or outside it and that there is no Lord above the throne to be worshipped at all.

 

In short, this heretic and his followers were of the heretics who disbelieved in Allah, His angels, His books, His messengers, and the Last Day.^[25]

Khomeini applauds the spirit of al Tusi and the role he played in destroying the Islamic Caliphate and eroding its pillars.

 

Khomeini’s stance on the Islamic Caliphate

The Shia and their leader Khomeini believe that Islam was truly represented in only two eras, the era of Rasulullah salla Llahu ‘alayhi wa sallam and the era of ‘Ali radiya Llahu ‘anhu. We have already alluded to the feigned ignorance of Khomeini with respect to the Rightly Guided Khalifas, since they consider their reigns to have been illegitimate. It is to no one’s amazement then, that they have, throughout the ages, attacked the institute of the Islamic Caliphate and have sought to distort Islamic history through any means necessary. Khomeini clearly states that they had not achieved the seat of Caliphate. He says:

 

ولم تسنح الفرصة لأئمتنا للأخذ بزمام الأمور وکانوا بانتظارها حتى آخر لحظة من الحياة فعلى الفقهاء والعدول أن يتحينوا هم الفرص وينتهزوها من أجل تنظيم وتشكيل حكومة رشيدة

Our Imams did not have the chance to take on positions of leadership. They awaited the opportunity to rule until the last moments of their lives. It is thus the duty of the jurists to seek and seize opportunities in order to restore a legitimate leadership.^[26]

 

Khomeini attacks the Caliphate of our Islamic history, sometimes explicitly and sometimes implicitly. He attacks the Khilafah Rashidah implicitly. Besides it, he explicitly declares that it opposes Islam completely, declaring:

 

في صدر الإسلام سعى الأمويون ومن يسايرهم لمنع استقرار حكومة الإمام علي بن أبي طالب وبمساعيهم البغيضة تغير أسلوب الحكم ونظامه وانحرف عن الإسلام لأن برامجهم كانت تخالف وجهة الإسلام في تعاليمه تماما وجاء بعدهم العباسيون ونسجوا على نفس المنوال وتبدلت الخلافة وتحولت إلى سلطنة موروثة واستمر ذلك إلى يومنا هذا

In the early days of Islam, the Umayyads and those who supported them sought to prevent the stability of the government of Imam ‘Ali ibn Abi Talib. Through their hateful efforts, the method and system of government changed and deviated from Islam, because their programs were completely contrary to the teachings of Islam. After them came the Abbasids, who followed the same pattern, and the Caliphate changed and turned into an inherited sultanate, and this has continued to this day.^[27]

 

He labels all the Muslim Khalifas as ignorant leaders. For example, regarding Harun al Rashid he says:

 

أي ثقافة حازها وكذلك من قبله ومن بعده

Uncultured, just like those before him and those after him.^[28]

 

Khomeini and the Muslim judiciaries

The decrees passed by Khomeini regarding the Islamic governments extends to its judiciary as well. He considers those who have brought cases, valid or otherwise, to the judiciary to have presented themselves before judges that are, for all intents and purposes, illegitimate and false deities. He presents in support of this a narration of al Kulayni (d. 329 AH), the author of al Kafi and who has been given the honourary of Thiqat al Islam by the Shia. This narration is a pillar of Shia dogma with regards to the judiciary of the best of eras, a dogma perpetuated by Khomeini. They report it falsely from Jafar al Sadiq who lived in that era, from 80 AH to 148 AH. When this is their verdict against the judiciaries of that wonderful era, then what about those after it? Hereunder is a reproduction of the narration:

 

محمد بن يعقوب عن عمر بن حنظلة قال سألت أبا عبد الله عن رجلين من أصحابنا بينها منازعة في دين أو میراث وتحاكما إلى السلطان وإلى القضاة أيحل ذلك قال من تحاكم إليهم في حق أو باطل فانما تحاكم إلى الطاغوت وما يحكم له فانما يأخذه سحتا وإن كان حقا ثابتا له لأنه أخذه بحكم الطاغوت وما أمر الله إلا أن نكفر به قال تعالى يريدون أن يتحاكموا إلى الطاغوت وقد أمروا أن يكفروا به قلت كيف يصنعان قال ينظران من كان منكم ممن قد روى حديثنا ونظر في حلالنا وحرامنا وعرف أحكامنا فليرضوا به حكما فإني قد جعلته عليكم حاكما

Muhammad ibn Ya’qub narrated—from ‘Amr ibn Hanzalah who said, “I asked Abu ‘Abdullah regarding two men of our people who have a disagreement regarding inheritance or faith and they take their matter to the Sultan or the judiciary; is this permitted?”

He replied, “Whoever presents a matter for their consideration, valid or otherwise, is in fact presenting it for judgment to a false deity and an illegitimate judiciary. Further, in whoever’s favour the judgment is passed will be taking that which is impermissible, even though it may be his true right. This is because he has taken it based on the judgment of a false deity and Allah has commanded us to disbelieve in such. Allah says: They wish to refer legislation to Taghut, while they were commanded to reject it; and Shaitan wishes to lead them far astray.^[29]”

I asked, “What should they then do?”

He advised, “They should refer to one of you who has narrated our narrations and has knowledge of what is permissible and impermissible according to us; one who is aware of our laws. They should submit themselves to such a person’s decision as I have made such a man a judge for you.”

 

This report is clear in revealing what Khomeini and his ilk believe about the Ahlus Sunnah. He continues:

 

قلت جعلت فداك أرأيت إن كان فقيهان عرفا حكمه من الكتاب والسنة ووجدنا أحد الخبرين موافقا للعامة والآخر مخالفاً لهم بأي الخبرين يؤخذ قال ماخالف العامة ففيه الرشاد قال جعلت فداك فإن وافقهما الخبران جميعا قال ينظر إلى ما هم إليه أميل حكامهم وقضاتهم فيترك ويؤخذ بالآخر قلت فإن وافق حكامهم الخبرين جميعا قال إذا كان ذلك فأرجه حتى تلقى إمامك فإن الوقوف عند الشبهات خير من الاقتحام في المهلكات

I asked him, “May I be sacrificed for you! If two jurists understand the verdict from the Qur’an and Sunnah and we find one of the two opinions in conformity to the Ahlus Sunnah and the other contradicting them, which one do we adhere to?”

He said, “Whatever opposes the Ahlus Sunnah contains guidance.”

The person said, “May I be sacrificed for you! If both verdicts agree with them, then?”

He said, “It will be ascertained as to which one their rulers and judges are more inclined to and it shall be shunned while the other shall be adopted.”

I asked, “What if their rulers agree to both verdicts?”

He explained, “When this is the case, then wait until you meet your Imam as waiting when in confusion is superior to falling into destructions.”^[30]

 

After citing this narration, Khomeini reinforces his position by stating:

 

الإمام عليه السلام نفسه ينهى عن الرجوع إلى السلاطين وقضاتهم ويعتبر الرجوع إليهم رجوعا إلى الطاغوت

The Imam ‘alayh al Salam prohibits referring matters to the sultans and judiciaries. He considers referring matters to them akin to referring matters to a false deity.

 

Khomeini also vilifies one of the judges of the Rightly Guided Khalifas, Qadi Shurayh. He states:

 

وكان شريح هذا قد شغل منصب القضاء قرابة خمسين عاما وكان متملقا لمعاوية يمدحه ويثني عليه ويقول فيه ما ليس له بأهل وكان موقفه هذا هدما لما بنته حكومة أمير المؤمنين

Shurayh had been a judge for close to fifty years. Closely associated with Muawiyah, praising him and saying things about him that he was not worthy of. This stance of his eroded the foundation laid by Amir al Mu’minin.^[31]

 

Khomeini and the Nawasib

Some of the moderate Shia believe that a Nasibi is one who harbours enmity for the Ahlul Bayt and, as such, Nasibi is synonymous with Khariji. The Ahlus Sunnah do not fall into this description as they love the Ahlul Bayt. Yet we find in the Shia Hadith collections that which is contrary to this. We will shortly reproduce texts of this nature from the book al Wasa’il, which is a major reference point for Khomeini in his book al Hukumah al Islamiyyah. Over and above this, we find statements of Khomeini declaring the Ahlus Sunnah to be part of the Nawasib. He states:

 

وأما النواصب والخوارج لعنهم الله تعالى فهما نجسان من غير توقف ذلك إلى جحودها الراجع إلى إنكار الرسالة

As for the Nawasib and the Khawarij, may Allah’s curse be on them for they are filth. They continuously deny the apparent to the extent of denying prophethood.^[32]

 

He says:

 

فتحل ذبيحة جميع فرق الإسلام عدا الناصب وإن أظهر الإسلام

The sacrificed animal of all sects of Islam are permitted, besides the Nawasib even if they profess Islam.^[33]

 

He says:

 

فلو أرسل أي كلب الصيد كافر بجميع أنواعه أو من كان بحكمه كالنواصب لعنهم الله لم يحل ما قتله

If a disbeliever, with all its various types or those who are in the same ruling like the Nawasib—may Allah curse them—releases a hunting dog, what it kills is not permissible.^[34]

 

He further says:

 

ولا تجوزالصلاة على الكافر بأقسامه حتى المرتد ومن حكم بكفره ممن انتحل الإسلام کالخوارج والنواصب

Praying upon the disbelievers—and their various sects—including the apostate is not permitted. Similar are those who pose as Muslims like the Khawarij and the Nawasib.^[35]

 

He considers the wealth of a Nasibi as permissible, to take wherever it may be found. He says:

 

والأقوى إلحاق الناصب بأهل الحرب في إباحة ما أغتنم منهم وتعلق الخمس به بل الظاهر جواز أخذ ماله أينما وجد وبأي نحو كان ووجوب إخراج خمسه

The worthiest opinion is to place the Nawasib with the enemy in as far as booty attained from them is concerned and the khums tax levy. Rather, permitting the taking of their wealth wherever it is and in whichever manner it is, together with paying the khums tax on it seems quite apparent.^[36]

 

Khomeini deems the Nasibi worse in disbelief than the Jews and Christians. He says:

 

يعتبر في المتصدق عليه في الصدقة المندوبة الفقر لا الإيمان والإسلام فتجوز على الغني وعلى الذمي والمخالف وإن كانا أجنبيين نعم لا تجوز على الناصب ولا على الحربي وإن كان قريبين

In optional charity, poverty is considered in the one given charity, not iman and Islam. Hence, it is permissible to give to a wealthy person, a dhimmi, and an opponent even though they may be strangers. Yes, it is not permissible to give to a Nasibi or a harbi even though they may be close.^[37]

 

We will now reproduce what appears in al Wasa’il in defining a Nasibi. Muhammad ibn Idris in Akhir al Sara’ir quoting from the book Masa’il fi al Rijal narrates from Muhammad ibn Ahmed ibn Ziyad and Musa ibn Muhammad ibn ‘Ali ibn ‘Isa says:

 

كتبت اليه يعني علي بن محمد عليهما السلام أسأله عن النواصب هل أحتاج في امتحانه من تقديمه الجبت والطاغوت واعتقاد إمامتهما فرجع الجواب من كان على هذا فهو ناصب

I wrote to him, i.e. ‘Ali ibn Muhammad ‘alayhima al Salam, asking him regarding the Nawasib and if it necessary to ascertain their preference of al Jibt and al Taghut and their belief regarding leadership of the two.

He replied, “Whoever holds such beliefs is a Nasibi.”

 

Their scholar and master of Hadith, Hashim al Hussaini al Bahrani (d. 1107 or 1109 A.H), whom they refer to with various titles of reverence such as al ‘Allamah, al Thiqah, al Thabat, al Muhaddith, al Khabir, al Naqid, and al Basir, states:

 

يكفي في بغض علي وبنيه تقديم غيرهم عليهم وموالاة غيرهم كما جاءت به الروايات

Giving preference to those besides ‘Ali and his sons and showing solidarity to those besides them is sufficient to be included amongst those who harbour hatred towards him as the narrations have stated.

 

Further, according to them, anyone who denies one of their Imams or does not consider the narrations in al Kafi as theirs is no doubt included among the Nawasib.

 

Khomeini and the belief of Tawalli and Tabarri

Amongst the beliefs of the Shia and Khomeini is the belief of al wala’ and al bara’, i.e. total support of their Imams and total opposition to their enemies. According to their belief, the enemies of their Imams are the Sahabah radiya Llahu ‘anhum, foremost amongst whom are Abu Bakr, ‘Umar, and ‘Uthman radiya Llahu ‘anhum. They state:

 

واعتقادنا في البراءة أنها واجبة من الأوثان والإناث الأربع ومن جميع أشياعهم وأتباعهم

Our belief regarding opposition is that it is compulsory to exercise this belief in relation to the idols and the four idols and all those who are partial to them and follow them.

 

He says:

 

ولا يتم الإقرار بالله ورسوله وبالأئمة إلا بالبراءة من أعدائهم

Attesting to Allah, His Messenger, and the Imams will only be complete with dissociating from their enemies.

 

Khomeini has determined the posture of prostration to be the place to practice this Tawalli and Tabarri. The wording of his supplication is:

 

الإسلام ديني ومحمد نبي وعلي والحسن والحسين يعدهم لآخرهم أئمتي بهم أتولى ومن أعدائهم أتبری

Islam is my faith, Muhammad is my prophet, and ‘Ali, al Hasan, al Hussain—he counts all of them—are my Imams. I support them and oppose their enemies.

 

Khomeini and the Imamah

The doctrine of Imamah is a pillar of the Shia faith. Khomeini has raised it to the status of the shahadatayn (testifying to the Oneness of Allah and the Prophethood of Muhammad salla Llahu ‘alayhi wa sallam), that the dying person should be reminded to recite. He says:

 

ويستحب تلقينه الشهادتين والإقرار بالائمة الاثنى عشر

It is preferable to remind the dying person to recite the shahadatayn and to acknowledge the Twelve Imams.

 

He instructs that this should be written on his shroud:

 

وأن يكتب على حاشية جميع قطن الكفن وعلى الجريدتين إن فلان بن فلان يشهد أن لا إله إلا الله وحده لا شريك له وأن محمدا رسول الله صلى الله عليه وسلم وأن عليا والحسن والحسين… ويعد الأئمة عليهم السلام إلى آخرهم… أئمته وسادته وقادته وأن البعث والثواب والعقاب حق

And to write on the edges of the entire cotton shroud and on the two palm leaves that so-and-so, son of so-and-so, bears witness that there is no deity but Allah, alone without any partner, and that Muhammad is the Messenger of Allah salla Llahu ‘alayhi wa sallam and that ‘Ali, al Hasan, al Hussain, and the Imams ‘alayhim al Salam to the last of them, are his Imams, masters, and leaders, and that resurrection, reward, and punishment are true.

 

Khomeini has focused on clarifying this belief in his book al Hukumah al Islamiyyah. He says:

 

نحن نعتقد بالولاية ونعتقد أن يعين النبي خليفة من بعده وقد فعل .. ولو لم يفعل لم يبلغ رسالته

We believe in the Wilayah and we believe that the Prophet appoints a vicegerent, as was done. And if he had not done so, he would have been guilty of not fulfilling his mission of conveying his message.

 

He says:

 

يعتبر الرسول لولا تعيينه الخليفة من بعده غير مبلغ رسالته

Had he not appointed a successor after him, the Messenger would have been guilty of not conveying his message.

 

He also states:

 

قد كلمه الله وحيا أن يبلغ ما أنزل إليه فيمن يخلفه في الناس ويحكم هذا الأمر فقد اتبع ما أمر به وعين أمير المؤمنين عليا للخلافة

Allah commanded him through revelation that he should convey that which has been revealed to him regarding whom he would appoint over the people and take the position of leadership in this matter. He followed what he had been commanded to do and appointed Amir al Mu’minin ‘Ali as his successor.

 

He further calls to the dissemination of this belief saying:

 

عرفوا الولاية للناس کما هي قولوا لهم إنا نعتقد بالولاية وبأن الرسول استخلف بأمر الله

Make people aware of the Wilayah as it stands. Tell them that you believe in the Wilayah and that the Prophet appointed a successor by the command of Allah.^[38]

 

Together with this, he believes that the struggle in establishing a Shia state forms part of believing in the Wilayah, rather one is dependent on the other. He says:

 

النضال من أجل تشكيل الحكومة توأم الإيمان بالولاية

The struggle in establishing the government is a twin of believing in Wilayah.^[39]

 

He believes that there is no obedience to any of the Muslim rulers—those who established the Shari’ah of Allah—besides the Imams and their deputies.

Commenting on the verse:

ﯵ ﯶ ﯷ ﯸ ﯹ ﯺ ﯻ ﯼ ﯽ ﯾ

O you who have believed, obey Allah and obey the Messenger and those in authority among you.^[40]

 

He says:

 

Allah has made the obedience of those in authority obligatory upon us. Those in authority after the Messenger are the pure Imams and those tasked with explaining and establishing the rulings.^[41]

 

Khomeini and extremism regarding the Imams

Khomeini while mentioning the status of the Imams according to their belief states:

 

فان للإمام مقاما محمودا ودرجة سامية وخلافة تكوينية تخضع لولايتها وسيطرتها جميع ذرات هذا الكون

Verily, the Imam has a praised station, a supreme rank and universal sovereignty to whose authority and command all the atoms of this universe submit.^[42]

 

We—the Ahlus Sunnah—believe that everything in the universe only submits to Allah subhanahu wa ta ‘ala, the All Powerful:

ﭑ ﭒ ﭓ ﭔ ﭕ ﭖﭗ ﭘ ﭙ ﭚ ﭛ ﭜ

Whatever is in the heavens and whatever is on the earth is exalting Allah, the Sovereign, the Pure, the Exalted in Might, the Wise.^[43]

 

Khomeini further states:

 

والأئمة الذين لا نتصور فيهم السهو أو الغفلة

We cannot assume mistakes or blunders in relation to the Imams.

 

This is elevating them to the status of Allah subhanahu wa ta ‘ala and removing them from their human attributes.

Khomeini says:

 

ومن ضروریات مذهبنا أن لأئمتنا مقاما لا يبلغه ملك مقرب ولا نبي مرسل

Part of our doctrine is that our Imams occupy a status that cannot be attained by a lofty angel nor Prophet.^[44]

 

Muhammad ibn ‘Abdul Wahhab has reported the consensus of our scholars that whoever holds this belief is a disbeliever. He says:

 

ومن اعتقد في غير الأنبياء كونه أفضل منهم أو مساو لهم فقد كفر وقد نقل على ذلك الإجماع غير واحد من العلماء

Whoever believes regarding other than the Prophets that they are superior to them or equal to them is guilty of disbelief. Consensus upon this has been reported from many scholars.^[45]

 

Khomeini extends his extremist fringe views and says about the Imams:

 

وبموجب ما لدينا من الروايات والأحاديث فإن الرسول الأعظم صلى الله عليه وسلم والأئمة كانوا قبل هذا العالم أنوارا فجعلهم الله بعرشه محدقين وجعل لهم من المنزلة والزلفى ما لا يعلمه إلا الله وقد قال جبريل كما ورد في روايات المعراج لو دنوت أنملة لاحترقت وقد ورد عنهم أن لنا مع الله حالات لا يسعها ملك مقرب ولا نبي مرسل ومثل هذه المنزلة موجودة لفاطمة الزهراء عليها السلام

According to our reports and traditions, the greatest Messenger salla Llahu ‘alayhi wa sallam and the Imams were lights, before the creation of this universe. Allah placed them encircling His Throne and granted them such a stage and proximity of which only He knows. Jibril said, as reported in the reports on al Mi’raj, “Had I gone a finger-space closer, I would have been burned.” It is reported from them, “We have such states with Allah which neither a near angel nor a sent prophet can encompass.” A similar station belongs to Fatimah al Zahra’ ‘alayha al Salam.^[46]

 

He states regarding the teachings of the Imams:

 

إن تعاليم الأئمة كتعاليم القرآن يجب تنفيذها واتباعها

The teachings of the Imams are like the teachings of the Qur’an. They are compulsory to implement and follow.^[47]

 

According to his statement, whoever refutes what al Kafi documents or what is reported in Hikayat al Riqa’ or their other sources has neglected the teachings of the Qur’an. This is because the statements of the Imams according to them are like divine revelation—which cannot be affected by falsehood.

 

Khomeini and acting on behalf of the infallible Imam

The infallible Imam that the Shia await, they believe his Imamah to be an extension of prophethood and his instruction like the revealed word. Khomeini opines that a Faqih Mujtahid will act as a representative of this fictitious and imaginary Imam in all aspects besides that of initiating Jihad. In support of his stance, he authored his famous book, al Hukumah al Islamiyyah or Wilayat al Faqih. It was by this stance of his that he invented avenues, born out of fairy tales, for the Faqih Mujtahid. This act of his was in fact a shrewd and calculated way to claim the title of the Mahdi. He placed himself in the position of the fabled Imam in order to be on the receiving end of the various merits accorded to the Imam within Shia compilations; merits that would remind one of the pagan Greek gods. In Iranian media, he is called the Imam, which has a peculiar meaning and status to the Shia. Furthermore, there is no difference between Khomeini and the Shia Maraji’ or Ayatollahs. Khomeini states that every Ayatollah is worthy of standing as a deputy of Imam Mahdi. He says:

 

إن معظم فقهائنا في هذا العصر تتوفر فيهم الخصائص التي تؤهلهم للنيابة عن الإمام المعصوم

Majority of our contemporary jurists have the attributes that would make them eligible to be a deputy of the infallible Imam.^[48]

 

These Ayatollahs have placed themselves in a position of immunity that reminds you of the position of popes and priests in the ecclesiastical system. They are the representatives of the Imam, and to reject them is to reject god, which is tantamount to ascribing partners to Allah.^[49]

The Shia Muhammad Rida al Muzaffar says in his book, ‘Aqa’id al Imamiyyah:

 

وعقيدتنا في المجتهد أنه نائب للإمام عليه السلام في حال غيبته له ما للإمام والراد عليه راد على الإمام والراد على الإمام راد على الله تعالى وهو على حد الشرك بالله تعالى

Our belief regarding the Mujtahid is that he is the representative of the Imam ‘alayh al Salam during his occultation. He has what the Imam has and to reject him is to reject the Imam, and to reject the Imam is to reject Allah, which is tantamount to ascribing partners with Allah.^[50]

 

In the name of representing the occluded Imam, they have profited of the sweat of the labourers and the hard work of the working class by imposing upon these Shia followers a levy which they call Khums Ahlul Bayt.^[51] They take this under the guise of being deputy to the Imam.

Khomeini states regarding the distribution of the Khums:

 

يقسم الخمس ستة أسهم سهم لله تعالى وسهم للنبي صلى الله عليه وسلم وسهم للإمام عليه السلام وهذه الثلاثة الآن لصاحب الأمر أرواحنا له الفداء وعجل الله فرجه أما بقية الخمس فيصرف للأسياد ومن يتصل نسبهم بعبد المطلب من جهة الأب

The Khums is divided into six shares. A share for Allah subhanahu wa ta ‘ala, one for the Nabi salla Llahu ‘alayhi wa sallam, and one for the Imam ‘alayh al Salam. These three shares are now directed to Sahib al Amr (The Master of Authority i.e. the occluded Imam)—may I be sacrificed for him and may Allah hasten his return. As for the remaining shares of the Khums, it will be given to the family of the Messenger and those whose lineage connects to ‘Abdul Muttalib from their father.^[52]

 

In this manner, the Ayatollahs managed to dupe millions and take from them their hard-earned money in the name of the Khums. Consequently, Shi’ism became the haven for those wishing to destroy Islam and exploit the masses.

 

Islamic Jihad becoming obsolete

Khomeini believed that representation of the Imam was true in all aspects besides that of initiating Jihad. He says:

 

في عصر غيبة ولي الأمر وسلطان العصر عجل الله فرجه الشريف يقوم نوابه العامة وهم الفقهاء الجامعون لشرائط الفتوى والقضاء في إجراء السياسات وسائر ما للإمام عليه السلام إلا البداءة في الجهاد

During the occultation of the Imam, may Allah hasten his noble return, his general representatives, i.e. the jurists who fulfil the requirements of issuing verdicts and passing judgments, will represent the public in the execution of policies and in all the workings of the Imam ‘alayh al Salam, besides that of initiating Jihad.^[53]

 

The Jumu’ah Prayer

Khomeini re-introduced the Friday prayer based on his view of being a deputy to the Imam. For a long time, the Shia would not perform the Friday prayer as the presence of the Imam is a requirement for it.

Khomeini in his book, Tahrir al Wasilah has opined that one is permitted to choose between performing Jumu’ah or leaving it and just reading Zuhr.

He states:

 

تجب صلاة الجمعة في هذه الأعصار مخيرا بينها وبين صلاة الظهر والجمعة أفضل والظهر أحوط وأحوط من ذلك الجمع بينهما

The Jumu’ah prayer is obligatory with choice in this era. One is able to either read Zuhr or Jumu’ah, the latter being more virtuous and the former safer. The safest would be to perform them both.^[54]

 

Due to this belief, he does not deem it impermissible to conduct trade on Friday after the Adhan. He says:

 

لا يحرم البيع ولا غيره من المعاملات يوم الجمعة بعد الأذان في أمصارنا مما لا تجب الجمعة فيه تعیینا

Trade and other such dealings are not impermissible on Friday after the Adhan in our lands, as Jumu’ah is not an individual obligation.^[55]

 

For it to be an individual obligation, the presence of the Imam is a requirement. Whilst enumerating the requirements for Jumu’ah, he states:

 

الأول العدد وأقله خمسة نفر أحدهم الإمام

The first is the number of people: A minimum of five people including the Imam.^[56]

 

Sacred places and grave sites according to Khomeini

Khomeini says regarding prostrating on Hussaini soil:

 

والأفضل التربة الحسينية يعني بالنسبة لمواضع السجود التي تخرق الحجب السبع وترتفع عن الأرضين السبعة على ما في الحديث

The most virtuous, i.e. for the place of prostration, is the Hussaini soil. It pierces through the seven veils and rises above the seven earths, as mentioned in the hadith.^[57]

 

Hussaini soil has a specialty that no other has, not even the soil of the grave of Rasulullah salla Llahu ‘alayhi wa sallam. Khomeini says:

 

ولا يلحق به طين غير قبره حتى قبر النبي صلى الله عليه وسلم والأئمة عليهم السلام

No other soil is equal to it, not even the soil of the grave of the Nabi salla Llahu ‘alayhi wa sallam or the graves of the Imams ‘alayhim al Salam.^[58]

 

Their sacred places and “Ka’bahs” are many. The fictitious tales they have spun about the virtue of these places are innumerable. We will suffice on only what Khomeini has said. Further reading Salah at these sacred places and graves is part of their creed and heralds great virtue. He says:

 

ولا بأس بالصلاة خلف قبور الأئمة وعن يمينها وشمالها وإن كان الأولى الصلاة عند الرأس على وجه لا يساوي الإمام عليه السلام

There is no harm in performing Salah behind the graves of the Imams, to its right or to its left. Though it is better to pray at the side of the head in a manner that one is not in line with the Imam ‘alayh al Salam.^[59]

 

Celebrating the festival of Nayrouz

Khomeini celebrates the day of Nayrouz. He recommends bathing and prescribes fasting:

 

ومنها أي الأغسال المندوبة غسل يومي العيدين ومنها يوم النيروز

And amongst the recommended bathing days are the days of the two ‘Id and the day of Nayrouz.^[60]

 

He has thus equated Nayrouz with the two days ‘Id of the Muslims.

 

منها يوم الغدير وهو الثامن عشر من ذي الحجة يعني مندوبات الصوم ومنها يوم النيروز

Amongst the recommended fasting days is the Day of Ghadir on the 18th of Dhu al Hijjah and the day of Nayrouz.^[61]

 

He equates it here to the day of Ghadir, which they say is a part of Islam on the tongue of ‘Abdullah al ‘Alayali:

 

إن عيد الغدير جزء من الإسلام فمن أنكره فقد أنكر الإسلام بالذات

Certainly, the ‘Id of Ghadir is part of Islam. Whoever rejects is has rejected Islam itself.^[62]

 

Khomeini’s fringe jurisprudential verdicts

We will now present some of his jurisprudential opinions for consideration. The fringe verdicts of the Shia are not substantiated by any authentic narrations; they are aberrant and absurd. Hereunder are some of Khomeini’s verdicts.

1. It is permitted for a person in major ritual impurity to perform Salat al Janazah.^[63]
2. Being in the state of major ritual impurity after subh sadiq, even if not intentional, nullifies the fast.^[64]
3. Placing one hand on top of the other during Salah, as the Ahlus Sunnah do, nullifies the Salah. It is okay to do so when making Taqiyyah.^[65]
4. Intentionally saying amin after the completion of al Fatihah, except when observing Taqiyyah, nullifies the Salah.^[66]
5. There is no problem in greeting a person while he is performing Salah. It is compulsory to reply to the salam during Salah and necessary that the other person hears the reply to the salam. If he is at a distance, the one performing Salah must raise his voice so that the other may hear the reply.^[67]
6. It is permitted to commit the act of sodomy with the wife.^[68]
7. It is permissible to marry a woman and her paternal aunt or a woman and her maternal aunt with the wife’s permission. It is also permissible to marry both the paternal and maternal aunt.^[69]
8. It is permissible to practice Mut’ah with a fornicator.^[70]
9. It is not a condition for there to be witnesses or an announcement for the validity of Mut’ah. The man need not ask her whether she has a husband or not and he may have intercourse with her without the permission of her father.^[71]

 

Did Khomeini retract from his beliefs?

Most of the leadership of the Islamic groups say that this may have been the views of Khomeini; however, his contact with Islamic groups has helped in developing within him reasonable views that aren’t fringe or extreme.

Our answer to this is as follows: We are unaware of the origin of such claims. We wish that our brothers avoid speaking and writing in a method that floats mere assumptions. We have conducted an in-depth study of the writings of Khomeini, more so of his works since he has taken up residence in France. We have yet to find a shred of evidence to substantiate their claims. During his stay in France, the magazine al Kifah al ‘Arabi reports from him in its 23rd edition, “The blessed revolution that Imam al Hussain led against oppression is the most superior and successful revolution in the history of mankind.” Thus, according to him, al Hussain’s revolution is superior to Rasulullah’s salla Llahu ‘alayhi wa sallam Jihad against the polytheists and all the disbelievers and superior to the Jihad of the Khulafa’ Rashidun, amongst whom is ‘Ali radiya Llahu ‘anhu.

He was asked, “Is the Islamic state that you are advocating for the early Islamic state that you are endeavouring to revive or is it an innovative idea?” He replied, “The Shia have, from its earliest stages, made efforts to establish an unprejudiced Islamic state which was established during the era of the Nabi salla Llahu ‘alayhi wa sallam and that of Imam ‘Ali ‘alayh al Salam. We believe it to be worthy of revival. However, throughout history, the oppressors have curtailed the amplification of such a system.”

The following is our observations of his answer:

Khomeini says, ‘The Shia made efforts’ and did not say, ‘The Muslims made efforts’. He has belittled the Islamic groups who so ardently shield and support him. He did not even bother making use of Taqiyyah. How do we then reconcile between what he said and between what the Islamic groups say that the Khomeini revolution is an Islamic one and not a sectarian one?

Khomeini believes that true Islamic governance was to be found only during the era of the Prophet salla Llahu ‘alayhi wa sallam and ‘Ali radiya Llahu ‘anhu. This means that he believes the leadership of Abu Bakr, ‘Umar, and ‘Uthman radiya Llahu ‘anhum were in effect un-Islamic, as there is only falsehood beyond truth.

Amongst the leaflets distributed by the Shia Iranian administration is an excerpt of Mahdi al Hussaini marking his arrival in Muharram 1399 AH in which he says, “The revolution that Allah intends is Shia in spirit, Islamic in its form, and with a universal goal.” Shia in spirit! Grave is the word that comes out of their mouths; they speak not except a lie.

From the clear words and statements of the Shia, is there any indication of them having changed? Until when will the leaders of these groups trivialise their ideology? Until when will they try to build bridges with them upon a basis that does not exist?

 

The Iranian constitution

• Article 12: The official religion of Iran is Islam and the Twelver Jafari school of thought. This article will remain forever unchanged.

Their mention of Islam here is based on Taqiyyah in order to float their Jafari Imami religion.

• Article 2: The Islamic Republic is a system based on faith in Imamah and continuous leadership. It is a system based on the Qur’an and the traditions of the infallible Imams.

This article has no mention of the Sunnah of Rasulullah salla Llahu ‘alayhi wa sallam as they do not believe in it. Rather, they believe in the sunnah of their infallibles whom they deem to be more virtuous than the Prophets of Allah and whom they claim have knowledge of the unseen.

• Article 5: In the Islamic Republic of Iran, during the absence (ghaybah) of the authority of the age, may Allah hasten his appearance, the sovereignty of the command and religious leadership of the community [of believers] is the responsibility of the jurisprudent who is just, pious, courageous, knowledgeable about his era, a capable administrator, and is recognised and accepted by the majority of people as leader. In case no jurisprudent receives such a majority, the leader or the Leadership Council, consisting of qualified jurisprudents, as mentioned above and in accordance with Article 107, assumes these responsibilities.
• Article 107: Whenever one of the jurisprudents who fulfils the qualifications discussed in Article 5 of this constitution is acknowledged and accepted by the undisputed majority of the people as the leader and the exalted source of religious conduct (Marja’ Taqlid)—as has been the case with the exalted source of religious conduct and the leader of the Revolution, Imam Khomeini, may his noble character be sanctified—this leader is in charge of the sovereignty of the command and all the responsibilities that derive from that.

The constitution stemming from the Khomeini revolution is therefore based solely on extremism and sectarianism. Thus, the religion of the state is Jafari Imami, their governance is based on the sunnah of the infallibles, belief in the infallibles is a pillar of their faith, and the sovereign command lies with the Faqih in the absence of their Imam.

In the course of Khomeini’s interaction with the magazine al Kifah al ‘Arabi and from the contents of their constitution which was outlined by Khomeini, in which he discarded the Sunnah, there is no doubt that he is an extremist Shia. Those from amongst the Shia who have opposed him, such as Shariatmadari, deny the validity of the guardianship-based political system of the Faqih which he is a proponent of. As for those who still hold a favourable view of him, they are attempting to plough the sea or blow in ashes.

 

 

NEXT⇒  Chapter 3 – The Iranian Revolution in its Political Dimensions – Section 1 – The United States of America and the Iranian Revolution – 1. Principles that must be known

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^[1]  Ghayahib al Jahalat.

^[2]  Ibn Shahrashub: Ma’alim al ‘Ulama’, pg. 139.

^[3]  Da’irat al Ma’arif, vol. 14 pg. 72.

^[4]  Al Shia fi al Mizan.

^[5]  ‘Abdullah al Subayti: Taht Rayat al Haqq, pg. 146. Murtada Al Yasin al Kazimi has written a foreword to it and it was published in Tehran.

^[6]  Ibid., pg. 96.

^[7]  Al Kafi, pg. 115; Rijal al Kashshi, pg. 13.

^[8]  Asl al Shia wa Usuluha, pg. 77.

^[9]  Awa’il al Maqalat, pg. 98, al Matba’ah al Haydariyyah, Najaf. The foreword to this book has been written by a contemporary scholar of theirs whom they call Sheikh al Islam al Zanjani.

^[10]  Mir’at al ‘Uqul, vol. 2 pg. 536.

^[11]  Awa’il al Maqalat, pg. 51.

^[12]  Tafsir al Safi, vol. 1, 6th foreword.

^[13]  See the foreword to Tafsir al Qummi, pg. 34.

^[14]  Tahrir al Wasilah, vol. 1 pg. 152.

^[15]  Al Khisal, vol. 1 pg. 174-175.

^[16]  Ibid., vol. 1 pg. 142.

^[17]  Tuhfat al ‘Awam Maqbul Jadid, pg. 422.

^[18]  Al Hukumah al Islamiyyah, pg. 26.

^[19]  Ibid., pg. 131.

^[20]  Ibid., pg. 13.

^[21]  Al Hukumah al Islamiyyah, pg. 71.

^[22]  Al Hukumah al Islamiyyah, pg. 71.

^[23]  Diya’ al Salihin, pg. 513, twelfth edition, 1389 AH.

^[24]  Al Hukumah al Islamiyyah, pg. 128.

^[25]  Ighathat al Lahfan, vol. 2 pg. 263.

^[26]  Al Hukumah al Islamiyyah, pg. 54.

^[27]  Al Hukumah al Islamiyyah, pg. 33.

^[28]  Al Hukumah al Islamiyyah, pg. 132.

^[29]  Surah Nisa: 60.

^[30]  Al Usul min al Kafi, vol. 1 pg. 68.

^[31]  Al Hukumah al Islamiyyah, pg. 74.

^[32]  Tahrir al Wasilah, vol. 1 pg. 118.

^[33]  Ibid., vol. 2 pg. 146.

^[34]  Ibid., vol. 2 pg. 136.

^[35]  Ibid., vol. 1 pg. 79.

^[36]  Ibid., vol. 1 pg. 352.

^[37]  Ibid., vol. 1 pg. 91, 119.

^[38]  Al Hukumah al Islamiyyah, pg. 20.

^[39]  Ibid., pg. 20.

^[40]  Surah al Nisa’: 59.

^[41]  Al Hukumah al Islamiyyah, pg. 24.

^[42]  Ibid., pg. 24.

^[43]  Surah al Jumu’ah: 1.

^[44]  Al Hukumah al Islamiyyah, pg. 52

^[45]  Al Radd ‘ala al Shia, manuscript, pg. 23.

^[46]  Al Hukumah al Islamiyyah, pg. 52-53.

^[47]  Ibid., pg. 113.

^[48]  ‘Aqa’id al Imamiyyah, pg. 57.

^[49]  Tahrir al Wasilah, pg. 365.

^[50]  Ibid., pg. 482.

^[51]  A Shia is obliged to pay 20% of his annual income to the Imam, represented by the Ayatollahs presently.

^[52]  Tahrir al Wasilah, pg. 482.

^[53]  Ibid., vol. 1 pg. 482.

^[54]  Tahrir al Wasilah, vol. 1 pg. 231.

^[55]  Ibid., vol. 1 pg. 231.

^[56]  Ibid., vol. 1 pg. 231. One of the foundational differences between the belief of the Ahlus Sunnah and the Shia regarding the Mahdi is that some rulings and policies of Islam—like Jihad, Jumu’ah, etc.,—are suspended according to the Shia in the absence of the Mahdi. They hold the false belief that the original complete Qur’an is with the Awaited Imam. There are other differences between the two groups, for example his name is Muhammad ibn al Hasan according to the Shia, while according to the Ahlus Sunnah, his name is Muhammad ibn ‘Abdullah. Despite this, the Shia claim that both groups agree on the Mahdi, whereas they are poles apart.

^[57]  Tahrir al Wasilah, vol. 1 pg. 149.

^[58]  Ibid., vol. 1 pg. 164.

^[59]  Ibid., vol. 1 pg. 165.

^[60]  Ibid., vol. 1 pg. 98,99, and 152.

^[61]  Ibid., vol. 1 pg. 302-303.

^[62]  Al Shia fi al Mizan, pg. 258.

^[63]  Tahrir al Wasilah, vol. 1 pg. 38.

^[64]  Ibid., vol. 1 pg. 280.

^[65]  Ibid., vol. 1 pg. 280.

^[66]  Ibid., vol. 1 pg. 190.

^[67]  Ibid., vol. 1 pg. 187-189.

^[68]  Tahrir al Wasilah, vol. 2 pg. 241. We, the Ahlus Sunnah are convinced through avenues of irrefutable evidence that Rasulullah salla Llahu ‘alayhi wa sallam prohibited the act of sodomy. He said, “Whoever has intercourse with a menstruating woman, or with a woman in her rear, or who goes to a fortune-teller and believes what he says, has disbelieved in that which was revealed to Muhammad.” (Sahih al Jami’ al Saghir, Hadith: 5818; Irwa’ al Ghalil, Hadith: 2006.)

^[69]  Tahrir al Wasilah, vol. 2 pg. 279. The Qur’an forbids this.

^[70]  Ibid., vol. 2 pg. 292.

^[71]  Tahrir al Wasilah, vol. 2 pg. 291; Al Tusi: Al Nihayah, pg. 489.