Section Two – Distinguished Personalities of the Shia subscribing to the concept of Takfir and their distinct belief in it

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Section Two

Distinguished Personalities of the Shia subscribing to the concept of Takfir and their distinct belief in it

 

Introduction

We have quoted the abundant mutawatir narrations of the infallible Imams of the Shia to establish Takfir as a mainstream doctrine in their creed. We have determined the belief of the general Shia masses at the head of whom are the scholars and authorities[1] of the Shia who are aware of these reliable narrations establishing this distorted concept as a determined matter. Now, there is no need for us to provide further detail in establishing and confirming it, especially when we realise the rank of these Imams in their sight and that their Shar’i authority is exactly like the authority of the Nabi salla Llahu ‘alayhi wa sallam, without the slightest difference. This means that rejecting or negating what they have determined is considered renunciation, hurling the one guilty completely into the scope of disbelief and apostasy[2] just like the one who rejects the statements and teachings authentically transmitted from the Nabi salla Llahu ‘alayhi wa sallam. Owing to this, we are not obliged to present the statements of the scholars of the Shia to establish their belief in this wicked doctrine, as we will not be increasing support for a matter, which has been established with determination, and we will not be establishing a reality, which has already settled in sound minds. However, enthusiastic for further confirmation and corroboration, and going to the extreme in reproofing and silencing the mouths of the rejecters, impostors, and deceivers, we will furnish some statements of the scholars and authorities of the Shia, which highlight the deep-rootedness and firmness of the Takfir concept among them. Upcoming is a presentation of the most significant of these declarations.

Firstly, the shia muhaddith Yusuf al Bahrani lists the names of the Shia authorities who hold this view. He says:

Famous in the statements of our early scholars is declaring their disbelief, nasb, and impurity. This is supported by Imami narrations. Sheikh Ibn al Nawbakht—may his status be sanctified—one of our early scholars comments in his book Fass al Yaqut:

 

دافعوا النص كفرة عند جمهور أصحابنا ومن أصحابنا من يفسقهم إلخ

Those who oppose nass (categorical texts) are disbelievers according to majority of our scholars. Some of our scholars declare them fasiqs (transgressors).

 

‘Allamah Ibn al Mutahhar al Hilli in his commentary states:

 

أما دافعوا النص على أمير المؤمنين عليه السلام بالإمامة فقد ذهب أكثر أصحابنا إلى تكفيرهم لأن النص معلوم بالتواتر من دين محمد صلى الله عليه وآله فيكون ضروريا أي معلوما من دينه ضرورة فجاحده يكون كافرا كمن يجحد وجوب الصلاة وصوم شهر رمضان

With regards to one who opposes the categorical texts of the Imamah of Amir al Mu’minin ‘alayh al Salam, majority of our scholars have excommunicated them since it is known with tawatur in the din of Muhammad salla Llahu ‘alayhi wa sallam, hence it will be daruri (essential), that is a fundamental aspect of this din. Thus, the rejecter will be a disbeliever like one who rejects the obligation of salah or the fasting of the month of Ramadan.

 

He opined for this in al Muntaha and accordingly wrote in Kitab al Zakat while explaining the prerequisites of one deserving of being called a mu’min (believer), the text of which is:

 

لإن الإمامة من أركان الدين وأصوله وقد علم ثبوتها من النبي صلى الله عليه وآله ضرورة والجاحد لها لا يكون مصدقا للرسول في جميع ما جاء به فيكون كافرا

This is because Imamah is one of the fundamentals and essentials of din and its establishment is known essentially from the Nabi salla Llahu ‘alayhi wa sallam. One who rejects it has not believed in whatever the Messenger has brought, hence he will be termed a disbeliever.

 

Al Mufid writes in al Muqni’ah:

 

ولا يجوز لأحد من أهل الإيمان أن يغسل مخالفا للحق في الولاية ولا يصلي عليه

It is not permissible for any believer to wash the rejecter of the truth of Wilayah and he should not pray Salat al Janazah upon him.

 

Ibn al Barraj made the same statement.

Sheikh al Tusi writes in al Tahdhib after quoting the text of al Muqni’ah:

 

الوجه فيه إن المخالف لأهل الحق كافر فيجب أن يكون حكمه حكم الكفار إلا ما خرج بالدليل

The reason for this is that one who opposes the men of truth is a disbeliever. Hence, it is mandatory for his ruling to be the ruling of disbelievers, except that which is excluded by proof.

 

Ibn Idris says in al Sara’ir after preferring the opinion of al Mufid of the impermissibility of performing Salat al Janazah on the opposition (referring to the Ahlus Sunnah):

 

وهو أظهر ويعضده القرآن وهو قوله تعالى وَلَا تُصَلِّ عَلىٰ أَحَدٍ مِّنْهُمْ مَّاتَ أَبَدًا يعني الكفار والمخالف لأهل الحق كافر بلا خلاف بيننا

This is clear-cut and supported by the Qur’an, His statement: And do not pray [the funeral prayer, O Muhammad] over any of them who has died ever.[3] i.e. the disbelievers. One who opposes the people of truth is a disbeliever without any dispute between us.

 

The view of al Murtada in this regard is well-known in the books of the scholars.

Distinguished master Muhammad Salih al Mazindari comments in Sharh Usul al Kafi:

 

ومن أنكرها يعني الولاية فهو كافر حيث أنكر أعظم ما جاء به الرسول وأصلا من أصوله

Whoever rejects it, i.e. Wilayah, is a disbeliever as he rejected the greatest matter brought by the Messenger and one of his fundamentals.

 

Al Sharif al Qadi Nur Allah in his book Ihqaq al Haqq states:

 

من المعلوم أن الشهادتين بمجردها غير كافيتين إلا مع الالتزام بجميع ما جاء به النبي صلى الله عليه وآله من أحوال المعاد والإمامة كما يدل عليه ما اشتهر من قوله صلى الله عليه وآله من مات ولم يعرف إمام زمانه مات ميتة جاهلية ولا شك أن المنكر لشيء من ذلك ليس بمؤمن ولا مسلم لإن الغلاة والخوارج وإن كانوا من فرق المسلمين نظرا إلى الإقرار بالشهادتين إلا أنهما من الكافرين نظرا إلى جحودهما عما علم من الدين وليكن منه بل من أعظم أصوله إمامة أمير المؤمنين عليه السلام

It is well-known that the shahadatayn [testimony to the Oneness of Allah and testimony to the Nubuwwah of the Nabi salla Llahu ‘alayhi wa sallam] only are not sufficient except with adhering strictly to everything that the Nabi salla Llahu ‘alayhi wa sallam brought including aspects of the Hereafter and Imamah as indicated by his salla Llahu ‘alayhi wa sallam famous words[4]: Whoever dies in the state of being unaware of the Imam of his era, dies a death of ignorance. There is no doubt that one who rejects any of this is neither a mu’min nor Muslim. The extremists and Khawarij although included among the Muslim sects considering attestation to the shahadatayn, yet they are from the disbelievers considering their rejection of essentials of din. The Imamah of Amir al Mu’minin ‘alayh al Salam is one of them, in fact it is the greatest fundamental.

 

Distinguished master al Muhaqqiq Abu al Hassan al Sharif ibn al Sheikh Muhammad Tahir residing in Najaf in his commentary on al Kifayah, says in one sentence while answering the objections against the author of the book:

 

حيث أنه من المبالغين في القول بإسلام المخالفين وليت شعري أن فرق بين من كفر بالله تعالى ورسوله ومن كفر بالأئمة عليهم السلام مع أن كل ذلك من أصول الدين

He is from the extremists in affirming the Islam of the opposition (referring to the Ahlus Sunnah). I wish I knew what the difference between one who rejects Allah and His Messenger and one who rejects the Imams ‘alayhim al Salam is; whereas each of these are part of the fundamentals of din.

 

He later states:

 

ولعل الشبهة عندهم زعمهم كون المخالف مسلما حقيقة وهو توهم فاسد مخالف للأخبار المتواترة والحق ما قاله علم الهدى من كونهم كفارا مخلدين في النار

Probably the misunderstanding on their part is thinking that the opposition (referring to the Ahlus Sunnah) is a Muslim in reality. This is a flawed conjecture of theirs contrary to mutawatir reports. ‘Alam al Huda affirmed the truth of them being disbelievers doomed to eternity in Hell.

 

He then goes on to quoting some reports supporting this before affirming:

 

والأخبار في ذلك أكثر من أن تحصى وليس هنا موضع ذكرها وقد تعدت عن حد التواتر وعندي أن كفر هؤلاء من أوضح الواضحات في مذهب أهل البيت عليهم السلام

He says: The narrations in this regard are more than can be enumerated. There is no space to mention them here. They have passed the limit of tawatur. According to me, the disbelief of these people is from the clearest of obvious realities in the mazhab of the Ahlul Bayt ‘alayhim al Salam.[5]

 

Secondly, Shia Muhaddith al Majlisi listing the names of the authorities of Shi’ism who believe in Takfir said:

 

قال الصدوق رحمه الله اعتقادنا في الظالمين أنهم ملعونون والبراءة منهم واجبة واستدل على ذلك بالآيات والأخبار

Al Saduq rahimahu Llah asserts:, “Our belief regarding the oppressors is that they are accursed. Dissociation from them is mandatory.” He presented verses and reports as evidence.

 

He then stated:

 

والظلم هو وضع الشيء في غير موضعه فمن ادعى الإمامة وليس بإمام فهو الظالم الملعون ومن وضع الإمامة في غير أهلها فهو ظالم ملعون وقال النبي صلى الله عليه وآله من جحد عليا إمامته من بعدي فإنما جحد نبوتي ومن جحد نبوتي فقد جحد اله ربوبيته

Oppression means placing something in a place not suited for it. Thus, whoever claims Imamah and is not an Imam is an accursed oppressor. And whoever attributes Imamah to someone undeserving is an accursed oppressor. The Nabi salla Llahu ‘alayhi wa sallam affirmed, “Whoever denies ‘Ali his right of Imamah after me has denied my right to Nubuwwah. And whoever denies my right to Nubuwwah has indeed denied Allah as Sustainer.”

 

He then stated:

 

واعتقادنا فيمن جحد إمامة أمير المؤمنين والأئمة من بعده عليهم السلام أنه بمنزلة من جحد نبوة الأنبياء عليهم السلام واعتقادنا فيمن أقر بأمير المؤمنين وأنكر واحدا ممن بعده من الأئمة عليهم السلام أنه بمنزلة من آمن بجميع الأنبياء وأنكر نبوة محمد صلى الله عليه وآله وقال الصادق عليه السلام المنكر لآخرنا كالمنكر لأولنا وقال النبي صلى الله عليه وآله الأئمة من بعدي اثنا عشر أولهم أمير المؤمنين علي بن أبي طالب عليه السلام وآخرهم القائم طاعتهم طاعتي ومعصيتهم معصيتي من أنكر واحدا منهم فقد أنكرني وقال الصادق عليه السلام من شك في كفر أعدائنا والظالمين لنا فهو كافر واعتقادنا فيمن قاتل عليا صلوات الله عليه كقول النبي صلى الله عليه وآله من قاتل عليا فقد قاتلني وقوله من حارب عليا فقد حاربني ومن حاربني فقد حارب الله عز وجل وقوله صلى الله عليه وآله لعلي وفاطمة والحسن والحسين عليهم السلام أنا حرب لمن حاربهم وسلم لمن سالمهم واعتقادنا في البراءة أنها من الأوثان الأربعة والإناث الأربع ومن جميع أشياعهم وأتباعهم وأنهم شر خلق الله عز وجل ولا يتم الإقرار بالله وبرسوله وبالأئمة عليهم السلام إلا بالبراءة من أعدائهم

Our belief regarding one who negates the Imamah of Amir al Mu’minin and the Imams ‘alayhim al Salam after him is like one who negates the Nubuwwah of the Prophets ‘alayhim al Salam. Our belief regarding one who believes in Amir al Mu’minin but rejects any one of the Imams ‘alayhim al Salam after him is like one who believes in all the Prophets and rejects the Nubuwwah of Muhammad salla Llahu ‘alayhi wa sallam.

Al Sadiq ‘alayh al Salam states, “One who rejects the last of us is like one who rejects the first of us.”

The Nabi salla Llahu ‘alayhi wa sallam said, “The Imams after me are twelve. The first of them is Amir al Mu’minin ‘Ali ibn Abi Talib ‘alayh al Salam and the last is al Qa’im. Obedience to them is obedience to me and disobeying them is disobeying me. Whoever rejects any one of them has rejected me.”

Al Sadiq ‘alayh al Salam said, “Whoever doubts the disbelief of our enemies and oppressors is a disbeliever.”

Our belief regarding one who fights ‘Ali—May Allah’s salutations be upon him—is as the Nabi salla Llahu ‘alayhi wa sallam declared, “Whoever fights ‘Ali has indeed fought me.” He also stated, “Whoever wages war against ‘Ali wages war against me and whoever wages war against me has waged war against Allah, the Mighty and Majestic.”

He salla Llahu ‘alayhi wa sallam also told ‘Ali, Fatimah, Hassan, and Hussain ‘alayhim al Salam, “I am at war with one who wages war against them and at peace with one who declares peace with them.”

Our belief regarding dissociation is that it is for the four idols and four women and from all their factions and followers and that they are the worst of Allah’s—the Mighty and Majestic—creation and that belief in Allah, His Messenger, and the Imams ‘alayhim al Salam is not complete except with dissociation from their enemies.

 

Sheikh al Mufid writes in Kitab al Masa’il:

 

اتفقت الإمامية على أن من أنكر إمامة أحد من الأئمة وجحد ما أوجبه الله تعالى له من فرض الطاعة فهو كافر ضال مستحق للخلود في النار

The Imamiyyah are unanimous that one who rejects the Imamah of one of the Imams and negates the mandatory obedience that Allah subhanahu wa ta ‘ala placed upon him is a disbeliever, deviant, and deserving of eternity in Hell.

 

He says at another place:

 

اتفقت الإمامية على أن أصحاب البدع كلهم كفار وأن على الإمام أن يستتيبهم عند التمكن بعد الدعوة لهم وإقامة البينات عليهم فإن تابوا من بدعهم وصاروا إلى الصواب وإلا قتلهم لردتهم عن الإيمان وأن من مات منهم على ذلك فهو من أهل النار وأجمعت المعتزلة على خلاف ذلك وزعموا أن كثيرا من أهل البدع فساق ليسوا بكفار وأن فيهم من لا يفسق ببدعته ولا يخرج بها عن الإسلام كالمرجئة من أصحاب ابن شبيب والبترية من الزيدية الموفقة لهم في الأصول وإن خالفوهم في صفات الإمام

The Imamiyyah are unanimous that all innovators are disbelievers and that the Imam ought to command them to repent after gaining authority over them and inviting them with establishing proofs. If they repent from their innovations and adopt the correct (beliefs), otherwise he should kill them due to their apostasy from iman and that whoever of them dies in this state is from the inmates of Hell.

The Mu’tazilah have unanimously agreed contrary to this and have the belief that majority of the innovators are fussaq (transgressors), not kuffar (disbelievers). Some of them are not even considered transgressors due to their innovation and do not fall out of the fold of Islam, like the Murji’ah from the followers of Ibn Shabib and the Batriyyah from the Zaidiyyah who agree with them in usul, although differ with them in the qualities of the Imam.

 

Al Muhaqqiq al Tusi writes in Qawa’id al ‘Aqa’id:

 

أصول الإيمان عند الشيعة ثلاثة التصديق بوحدانية الله تعالى في ذاته والعدل في أفعاله والتصديق بنبوة الأنبياء عليهم السلام والتصديق بإمامة الأئمة المعصومين من بعد الأنبياء وقال أهل السنة الإيمان هو التصديق بالله تعالى وبكون النبي صلى الله عليه وآله صادقا والتصديق بالأحكام التي نعلم يقينا أنه عليه السلام حكم بها دون ما فيه اختلاف أو اشتباه والكفر يقابل الإيمان والذنب يقابل العمل الصالح وينقسم إلى كبائر وصغائر ويستحق المؤمن بالإجماع الخلود في الجنة ويستحق الكافر الخلود في العقاب

The fundamentals of iman according to the Shia are three: testifying to the oneness of Allah subhanahu wa ta ‘ala in His being and justice in His actions, testifying to the Nubuwwah of the Prophets ‘alayhim al Salam, and testifying to the Imamah of the infallible Imams after the Prophets. The Ahlus Sunnah opine that iman is testifying to Allah subhanahu wa ta ‘ala, Nabi salla Llahu ‘alayhi wa sallam being truthful, and testifying to the ahkam (verdicts) which we know with certainty that he ‘alayh al Salam judged accordingly without any dispute or doubt. Disbelief is the opposite of iman and sin is the opposite of good deeds, divided into major and minor. A believer deserves eternity in Jannat—unanimously—whereas a disbeliever deserves eternity in punishment.

 

Al Shahid al Thani (The Second Martyr) says in his treatise Haqa’iq al Iman, when discussing the definition of iman and Islam:

 

وأيضا قد عرفت مما تقدم أن التصديق بإمامة الأئمة عليهم السلام من أصول الإيمان عند الطائفة من الإمامية كما هو معلوم مذهبهم ضرورة وصرح بنقله المحقق الطوسي رحمه الله عنهم فيما تقدم ولا ريب أن الشيء يعدم بعدم أصله الذي هو جزؤه كما نحن فيه فيلزم الحكم بكفر من لم يتحقق له التصديق المذكور وإن أقر بالشهادتين … ولذا نقلوا الإجماع على دخولهم النار

Furthermore, you have come to realise from the above that belief in the Imamah of the Imams ‘alayhim al Salam is one of the fundamentals of iman according to a group of Imamiyyah as is essentially known of their mazhab. Al Muhaqqiq al Tusi—may Allah have mercy on him—has clearly transmitted this from them as mentioned earlier. Undoubtedly, the non-existence of the core of something that is part of it results in the item being non-existent, as in the present scenario. It is thus imperative to declare the disbelief of one who does not subscribe to the aforementioned belief, although he proclaims the shahadatayn. Therefore, they have reported consensus on them entering Hell.

 

Sheikh al Tusi writes in Talkhis al Shafi:

 

عندنا أن من حارب أمير المؤمنين كافر والدليل على ذلك إجماع الفرقة المحققة الإمامية على ذلك وإجماعهم حجة وأيضا فنحن نعلم أن من حاربه كان منكرا لإمامته ودافعا لها ودفع الإمامة كفر كما أن دفع النبوة كفر لأن الجهل بهما على حد واحد

According to us, one who battled against Amir al Mu’minin is a disbeliever. The proof for this is the consensus of the accepted Imamiyyah sect upon this. Their consensus is proof. Moreover, we know that one who battled him denied and rejected his Imamah; and rejection of Imamah is disbelief just as rejection of Nubuwwah is disbelief, since ignorance of each of them is treated the same.

 

The author—may Allah have mercy on him—thereafter furnished plenty reports in support of this.

Now that you learnt of what the early and latter scholars from the authorities and researchers of the Imamiyyah declare, you realise the weakness of the view of them exiting Hell. The reports in this regard are greater than can possibly be compiled in a chapter or book.[6]

Thirdly, citing the declarations of some of the pillars and authorities of Shi’ism on Takfir. A glimpse at their declarations on the concept is forthcoming:

1. Sheikh al Mufid quotes to us the consensus of the Shia Imamiyyah. He writes under the heading:

 

القول في تسمية جاحدي الإمامة ومنكري ما أوجب الله تعالى للأئمة من فرض الطاعة

Discussion on labelling the rejecter of Imamah and the rejecter of the mandatory obedience Allah subhanahu wa ta ‘ala obligated for the Imams:

واتفقت الإمامية على أن من أنكر إمامة أحد الأئمة وجحد ما أوجبه الله تعالى من فرض الطاعة فهو كافر ضال مستحق للخلود في النار

The Imamiyyah are unanimous that one who rejects the Imamah of one of the Imams[7] and negates the mandatory obedience that Allah subhanahu wa ta ‘ala placed upon him is a disbeliever, deviant, and deserving of eternity in Hell.[8]

 

2. ‘Allamah Zayn al Din al ‘Amili titled al Shahid al Thani (the Second Martyr) reports their consensus on the matter. He affirms:

 

ولذا نقلوا الإجماع على دخولهم النار

Therefore, they have reported consensus on them entering Hell.[9]

 

3. Muhaddith Ni’mat Allah al Jaza’iri quotes their mayor and philosopher Nasir al Din al Tusi:

 

إن الإمامية قد تفردوا بأن دخول الجنة والنجاة لا يكون إلا بعد ولاية آل محمد عليهم السلام واعتقاد إمامتهم وأما باقي الفرق الإسلامية فقد أطبقوا على أن أصل النجاة هو الإقرار بالشهادتين

The Imamiyyah stand alone in their view that entry into Jannat and salvation are only attained after befriending the family of Muhammad ‘alayh al Salam and belief in their Imamah. The rest of the Islamic sects are unanimous that the core of salvation is attestation to the shahadatayn.[10]

 

4. Al Murtada titled ‘Alam al Huda states concerning the Takfir of one who does not believe in the Imamah of the Twelve Imams in his treatise al Risalah al Bahirah fi al ‘Itrah al Tahirah:

 

مما يدل أيضا على تقديمهم عليهم السلام وتعظيمهم على البشر أن الله تعالى دلنا على أن المعرفة بهم كالمعرفة به تعالى في أنها إيمان وإسلام وأن الجهل والشك فيهم كالجهل به والشك فيه في أنه كفر وخروج من الإيمان وهذه منزلة ليس لأحد من البشر إلا لنبينا صلى الله عليه وآله وبعده لأمير المؤمنين عليه السلام والأئمة من ولده على جماعتهم السلام … والذي يدل على أن المعرفة بإمامة من ذكرناه عليهم السلام من جملة الإيمان وأن الإخلال بها كفر ورجوع عن الإيمان إجماع الشيعة الإمامية على ذلك فإنهم لا يختلفون فيه

What also indicates to their precedence and greatness over humans is that Allah subhanahu wa ta ‘ala has informed us that recognising them is like recognising Allah subhanahu wa ta ‘ala in that it is iman and Islam and that ignorance of and misgivings about them is like ignorance about Him and misgivings about Him in that it is disbelief and casts one out of the fold of iman. This position is not befitting for any human except our Nabi salla Llahu ‘alayhi wa sallam, after him Amir al Mu’minin, and the Imams from his progeny—may peace be upon them all. The evidence supporting that recognising the Imamah of those we mentioned—may peace be upon them—is from iman and its violation is disbelief and apostasy from iman is the consensus of the Shia Imamiyyah upon this. They do not have any dispute in the matter.[11]

 

5. Sheikh al Mufid states:

 

وأما الخبر فهو المتواتر عن النبي صلى الله عليه وآله أنه قال من مات وهو لا يعرف إمام زمانه مات ميتة جاهلية وهذا صريح بأن الجهل بالإمام يخرج صاحبه عن الإسلام

The hadith is a mutawatir one from the Nabi salla Llahu ‘alayhi wa sallam who states, “Whoever dies in the state of being ignorant of the Imam of his era, dies a death of ignorance.” This is distinct that ignorance of the Imam expels the guilty one out of the fold of Islam.[12]

 

6. Sheikh al Ta’ifah al Tusi writes:

 

بسم الله الرحمن الرحيم وبه ثقتي إذا سألك سائل وقال لك ما الإيمان فقل هو التصديق بالله وبالرسول وبما جاء به الرسول والأئمة عليهم السلام كل ذلك بالدليل لا بالتقليد وهو مركب على خمسة أركان من عرفها فهو مؤمن ومن جهلها كان كافر وهي التوحيد والعدل والنبوة الإمامة والمعاد

In the name of Allah, the Most Compassion, the Most Merciful. In Him is my reliance.

When someone enquires from you, “What is iman?” Explain: It is belief in Allah and his Messenger and everything that the Messenger and the Imams ‘alayhim al Salam brought. All of this with proof, not taqlid (blind following). It comprises of five pillars; whoever recognises them is a believer and whoever is ignorant of them is a disbeliever. They are: Tawhid (belief in the oneness of Allah), Justice, Nubuwwah, Imamah, and the Afterlife.[13]

 

He writes in the same book:

 

مسألة عن قول النبي صلى الله عليه وآله من مات ولم يعرف إمام زمانه مات ميتة جاهلية وقوله صلى الله عليه وآله من مات بلا وصية مات ميتة جاهلية وهذا تفاوت لا يجوز عليه لأن الجهل بالإمام يخرج عن الإيمان ومن صحت عقيدته وحسنت أعماله وأخطأ في ترك الوصية لا يخرج بذلك عن الإيمان فما الكلام في ذلك إذا اتفقت العبارتان واختلفتا في المعنى الجواب الجهل بالإمام كفر وقد استفسروا عنه فقالوا هو ميتة كفر وضلال

Question about Nabi’s salla Llahu ‘alayhi wa sallam statement: “Whoever dies without recognising the Imam of his era, dies a death of ignorance,” and his salla Llahu ‘alayhi wa sallam statement: “Whoever dies without a bequest dies a death of ignorance.”

There is disparity here which is irreconcilable since ignorance of the Imam expels one from iman whereas one whose belief is correct and actions are good but errs in abandoning a bequest is not expelled from iman due to this. What is the explanation then when both texts are the same but differ in meaning? The answer: Ignorance of the Imam is disbelief. They have explained it as a death of disbelief and deviation.[14]

 

7. Shia Muhaqqiq al Karaki states:

 

بسم الله الرحمن الرحيم وبه نستعين في التتميم الحمد لله والصلاة على رسوله محمد وآله الأطهار يجب على كل مكلف حر وعبد ذكر وأنثى أن يعرف الأصول الخمسة التي هي أركان الإيمان وهي التوحيد والعدل والنبوة والإمامة والمعاد بالدليل لا بالتقليد ومن جهل شيئا من ذلك لم ينتظم في سلك المؤمنين واستحق العقاب الدائم مع الكافرين

In the name of Allah, the Most Compassion, the Most Merciful. His help I seek in reaching completion. All praise belongs to Allah and salutations upon His Messenger Muhammad and his pure family.

It is mandatory upon every obligated person, free and slave, male and female, to know the five fundamentals which are the pillars of iman. They are: Tawhid (belief in the oneness of Allah), Justice, Nubuwwah, Imamah, and the Afterlife, with proof, not following. Whoever is unaware of any of these, he does not enter the ranks of the believers and is deserving of eternal chastisement with the disbelievers.[15]

 

‘Allamah and Ayatollah al ‘Uzma ‘Abdul Hussain al Musawi—author of al Muraja’at—affirms that the reports of the Shia do not guarantee salvation on the Day of Qiyamah for all monotheists. Rather, it is specific to those who believe in Wilayah and Imamah. This thus necessitates eternity in Hell for other monotheists besides the Imamiyyah. He writes:

 

وإن عندنا صحاحا أخر فزنا بها من طريق أئمتنا الإثني عشر فهي السنة التالية للكتاب وهي الجنة الواقية من العذاب وإليكها في أصول الكافي وغيره تعلن بالبشائر لأهل الإيمان بالله ورسوله واليوم الآخر لكنها تخصص ما سمعته من تلك العمومات المتكاثرة بولاية آل رسول الله وعترته الطاهرة … ولا غرو فإن ولايتهم من أصول الدين

We have other authentic books, which we obtained from the chain of our Twelve Imams. It is the Sunnah, which follows the Qur’an, and it is the shield, which protects against punishment. Now you have it in Usul al Kafi and other books, which announce glad tidings for the believers in Allah, His Messenger, and the Last Day. Coupled with that, they specify the abundant general reports you heard with Wilayah of the household and pure family of Rasulullah salla Llahu ‘alayhi wa sallam. No wonder, as their Wilayah is from the fundamentals of din.[16]

 

Contemporary Shia Ayatollah  al ‘Uzma Muhammad Sadiq al Ruhani states:

 

منكر إمامة الإمام أمير المؤمنين وأولاده المعصومين عليهم السلام يموت كافرا

The rejecter of the Imamah of Imam Amir al Mu’minin and his infallible children ‘alayhim al Salam dies a disbeliever.[17]

 

After this brief presentation of both sections: 1. The distinct statements of the Imams and 2. The declarations of the scholars, the firm-rootedness of Takfir according to the Shia becomes crystal clear in categorical terms to us, without a shadow of doubt. Now, no deceit among them or forger who practices dishonesty can put forth lies of his rejection to others or hoodwink them from seeing the reality by turning their sight from its correct path, which I placed in this particular treatise by the grace of Allah subhanahu wa ta ‘ala.

 

NEXT⇒ Section Three – The Concept of Takfir: A Definite Consequence of Considering Imamah a Fundamental of Din

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[1] In this treatise, I have refrained from mentioning the biographies of the Shia scholars from whom I quoted statements indicating the deep rootedness of the belief of Takfir according to them—despite these biographies having no significance—for I thought that this will increase the volume of this treatise. Besides, majority of these scholars need no introduction due to their popularity. Nonetheless, one who wishes to read their biographies should consult my book Mawqif al Shia al Imamiyyah min Baqi Firaq al Muslimin from which I sourced this treatise. He will find what he is looking for there by the permission of Allah.

[2] Thiqat al Islam al Kulayni has reported in his book al Kafi—the most authentic hadith book according to the Shia—in the chapter determining that the Imams are the pillars of the earth, vol. 1 pg. 196, Hadith: 1:

 

عن المفضل بن عمر عن أبي عبد الله قال ما جاء به علي عليه السلام آخذ به وما نهى عنه أنتهي عنه جرى له من الفضل مثل ما جرى لمحمد صلى الله عليه وآله ولمحمد صلى الله عليه وآله الفضل على جميع من خلق الله عز وجل المتعقب عليه في شيء من أحكامه كالمتعقب على الله وعلى رسوله والراد عليه في صغيرة أو كبيرة على حد الشرك بالله

Al Mufaddal ibn ‘Umar reports from Abu ‘Abdullah: Whatever ‘Ali ‘alayh al Salam brought, I adhere to and whatever he prohibited, I abstain from. He enjoys superiority similar to the superiority enjoyed by Muhammad salla Llahu ‘alayhi wa sallam and Muhammad salla Llahu ‘alayhi wa sallam has superiority over the entire creation of Allah, the Mighty and Majestic. One who follows him in any of his rulings is just as one who follows Allah and His Messenger. Whereas one who rejects him in any minor or major issue has reached the abyss of ascribing partners to Allah.

[3] Surah al Tawbah: 84.

[4] He writes in the footnotes: al Kulayni narrates it in Usul al Kafi, vol. 1 pg. 376, new print, through many chains from al Sadiq ‘alayh al Salam from Rasulullah salla Llahu ‘alayhi wa sallam. Various wordings of the reports are:

 

من مات وليس عليه إمام

Whoever dies without an Imam above him.

 

من مات وليس له إمام

Whoever dies without an Imam.

 

من مات لا يعرف أمامه

Whoever dies without knowing his Imam.

[5] Yusuf al Bahrani: al Hada’iq al Nadirah, vol. 5 pg. 175 – 177.

[6] Al Majlisi: Bihar al Anwar, vol. 8 pg. 365 – 368.

[7] This contains severer and more damaging specification than mere rejection of Imamah. The rejecter of the Imamah of just one of the Imams (even though he believes in Imamah as a fundamental) is considered by the Shia scholars a disbeliever deviant deserving of eternity in Hell.

[8] Al Mufid: Awa’il al Maqalat, pg. 44.

[9] Al Majlisi: Bihar al Anwar, vol. 8 pg. 368.

[10] Ni’mat Allah al Jaza’iri: Nur al Barahin, vol. 1 pg. 64.

[11] Al Murtada: Rasa’il al Murtada, vol. 2 pg. 251 – 252.

[12] Al Mufid: al Ifsah, pg. 28 – 29.

[13] Al Tusi: al Rasa’il al ‘Ashr, pg. 103.

[14] Al Tusi: al Rasa’il al ‘Ashr, pg. 317.

[15] Al Karaki: Rasa’il al Karaki, vol. 1 pg. 59.

[16] ‘Abdul Hussain Sharaf al Din: al Fusul al Muhimmah, pg. 32.

[17] Study the stance of Shia Ayatollah al ‘Uzma Muhammad Sadiq al Ruhani al Shirazi in Fatawa al ‘Aqa’idiyyah on the internet: http://www.imamrohani.com/fatwa-ar/viewtopic.php?t=30.