Imam ‘Abd al Qahir al Baghdadi considered the Shia to be among those who reject ahadith, based on the fact that they refuse to accept that which is narrated by the Sahabah of Rasulullah salla Llahu ‘alayhi wa sallam. We also find Imam al Suyuti stating in his book al Ihtijaj bi al Sunnah (using ahadith as proof) that in his era, a strange call was being made. It was a call towards abandoning the Sunnah, and sufficing upon the Qur’an. He states that the originator of this call was a man from the Rafidah, and this book was written by him to refute this view. Thus, the Shia are the enemies of the Sunnah. The Ahlus Sunnah on the other hand follow the Sunnah of Muhammad salla Llahu ‘alayhi wa sallam, hence the name Ahlus Sunnah.
This is what some of the books of the Ahlus Sunnah have to say. However, the Shia report from their Imams:
أن كل شيء مردود إلى الكتاب والسنة وكل حديث لا يوافق كتاب الله فهو زخرف
Every matter should be referred to the Qur’an and Sunnah, and every hadith that does not conform to the Book of Allah is deception. 
There are other narrations of theirs which carry the same message. This implies that the Shia do not reject the Sunnah of Rasulullah salla Llahu ‘alayhi wa sallam. In fact they accept it and place it alongside the Book of Allah as a scale (to weigh matters and decide whether they are correct or incorrect) and an arbitrator. However, the one who studies the texts of the Shia and their narrations, will arrive at the conclusion that the Shia outwardly accept the Sunnah, but reject it secretly, as most of their views and narrations promote that which contradicts the Sunnah, as known to the Muslims, whether it be in the understanding, application, isnads, texts, etc. This will be understood from the forthcoming discussion.
According to them, the Sunnah is:
كل ما يصدر عن المعصوم من قولٍ أو فعلٍ أو تقريرٍ
All that is done by al Ma’sum (infallible one), i.e. his actions, statements, and that which he approves of.
Whoever does not know the nature of their mazhab, will not understand the degree to which they have opposed the Sunnah by means of this statement. This is because al Ma’sum is in fact Rasulullah salla Llahu ‘alayhi wa sallam. However, the Shia have granted this quality to many others, besides Rasulullah salla Llahu ‘alayhi wa sallam. They regard the speech of these individuals to be of the same level as the speech of Allah and His Rasul. These individuals are the Twelve Imams. According to them, there is no difference between these twelve persons and the one who does not speak from [his own] inclination, his speech is not but a revelation revealed (i.e. Rasulullah salla Llahu ‘alayhi wa sallam).
ليسوا من قبيل الرواة عن النبي والمحدثين عنه، ليكون قولهم حجة من جهة أنهم ثقات في الرواية؛ بل لأنهم هم المنصوبون من الله تعالى على لسان النبي لتبليغ الأحكام الواقعية، فلا يحكمون إلا عن الأحكام الواقعية عند الله تعالى كما هي
They are not narrators who report and transmit from Rasulullah salla Llahu ‘alayhi wa sallam, due to which their statements would be proofs from the angle that they are reliable narrators from him. Rather, it is (their statements are proof) because they are appointed by Allah subhanahu wa ta ‘ala, through the medium of the speech of his Nabi, to convey the laws of realities. They do not pass judgements except from the laws of reality, as they are by Allah.
There is no difference between the speech of these twelve individuals which was uttered by them during their childhood and the speech that was uttered by them after reaching the age of maturity, according to the Shia. This is because they believe that they would not err, neither intentionally or on account of human nature. Thus, one of their contemporary scholars says:
إن الاعتقاد بعصمة الأئمة جعل الأحاديث التي تصدر عنهم صحيحة دون أن يشترطوا إيصال سندها إلى النبي صلى الله عليه وسلم كما هو الحال عند أهل السنة
The belief that the Imams are infallible demands that the ahadith from them are authentic, without the requisite that its isnad should reach Rasulullah salla Llahu ‘alayhi wa sallam, as is the condition of the Ahlus Sunnah.
This is due to their belief that Imamah is a continuation of Nubuwwah according to them, and the Imams are like Rusul. Ibn Babawayh says:
قولهم قول الله وأمرهم أمر الله وطاعتهم طاعة الله ومعصيتهم معصية الله وإنهم لم ينطقوا إلا عن الله تعالى وعن وحيه
Their speech is the speech of Allah, their commands are the commands of Allah, and their disobedience is the disobedience of Allah. They did not speak except on behalf of Allah and from His revelation.
Al Kafi has an alleged narration from Abu ‘Abdullah (which, in the Shia mazhab, is a definite proof):
حديثي حديث أبي، وحديث أبي حديث جدي، وحديث جدي حديث الحسين، وحديث الحسين حديث الحسن، وحديث الحسن حديث أمير المؤمنين، وحديث أمير المؤمنين حديث رسول الله صلى الله عليه وسلم، وحديث رسول الله قول الله عز وجل
My narrations are the narrations of my father, the narrations of my father are the narrations of my grandfather, my grandfather’s narrations are the narrations of Hussain, the narrations of Hussain are the narrations of Amir al Mu’minin, the narrations of Amir al Mu’minin are the narrations of Rasulullah salla Llahu ‘alayhi wa sallam and the narrations of Rasulullah salla Llahu ‘alayhi wa sallam are the statements of Allah subhanahu wa ta ‘ala.
The commentator of al Kafi mentions that this statement means:
أن حديث كل واحد من الأئمة الظاهرين قول الله عز وجل، ولا اختلاف في أقوالهم كما لا اختلاف في قوله تعالى
The narrations of each one of the apparent Imams are the speech of Allah subhanahu wa ta ‘ala, and there is no incoherence in their speech, just as there is no incoherence in the speech of Allah subhanahu wa ta ‘ala.
He takes it a step further:
يجوز من سمع حديثاً عن أبي عبد الله – رضي الله عنه – أن يرويه عن أبيه أو عن أحد من أجداده، بل يجوز أن يقول: قال الله تعالى
It is permissible for the one who hears a narration from Abu ‘Abdullah radiya Llahu ‘anhu to narrate it from his father or any of his fore-fathers. In fact, it is permissible for him to say, “Allah subhanahu wa ta ‘ala said.”
This is clear permission to attribute the speech of mortals to Allah subhanahu wa ta ‘ala. Thereafter, he mentions that some of their narrations state the permissibility of this, and even state that it is better to do so. Al Kafi also has a narration from Abu Basir who asked Abu ‘Abdullah:
الحديث أسمعه منك أرويه عن أبيك أو أسمعه عن أبيك أرويه عنك؟ قال: سواء، إلا أنك ترويه عن أبي أحب إليّ. وقال أبو عبد الله – رضي الله عنه – لجميل: ما سمعت مني فاروه عن أبي
If I hear a narration from you, can I narrate it from your father and vice-versa? He replied, “(It is) the same, except that I prefer that you narrate it from my father.”
Abu ‘Abdullah said to Jamil, “Narrate whatever you hear from me, from my father.”
These narrations clearly allow open lies and forgeries, as it gives them the license to narrate (for example) from Amir al Mu’minin radiya Llahu ‘anhu that which he did not say. Rather it was (allegedly) said by one of his grandsons who was not known to be a man of knowledge. It is even permissible, according to these narrations, to attribute to ‘Ali radiya Llahu ‘anhu that which they claim are the statements of their awaited Mahdi. It is recommended (as established from the last narration) to attribute their statements to the person furthest up in the chain. The author of al Kafi understood from this that it is best to attribute everything to Allah. This, undoubtedly, is the height of boldness against Allah subhanahu wa ta ‘ala.
Thus, the Sunnah—according to them—is not just the Sunnah of Nabi salla Llahu ‘alayhi wa sallam, but the Sunnah of all the Imams as well. The statements of these Imams hold the same weight as the speech of Allah and His Rasul salla Llahu ‘alayhi wa sallam. Hence, they admit that this was added on to the pure Sunnah by the Shia. They say:
وألحق الشيعة الإمامية كل ما يصدر عن أئمتهم الاثني عشر من قول أو فعل أو تقرير بالسنة الشريفة
The Shia Imamiyyah have added all that was done by the Twelve Imams, i.e. their actions, statements and that which they approved of to the noble Sunnah.
These statements are made by them on the basis of two dangerous elementary principles of theirs. These were indicated to by one of their contemporary scholars, who stated that the speech of the Imam, according to them, holds the same position as the speech of Nabi salla Llahu ‘alayhi wa sallam, in the sense that it serves as proof, compliance to it is compulsory, and they do not pass judgements except in real matters as they are by Allah. This, he explains, is acquired by them in two different ways:
من طريق الإلهام كالنبي من طريق الوحي، أو من طريق التلقي عن المعصوم قبله كما قال مولانا أمير المؤمنين – عليه السلام -: “علمني رسول الله صلى الله عليه وسلم ألف باب من العلم ينفتح لي من كل باب ألف باب”
(Either) through inspiration (just as the Nabi would receive it through revelation) or from the previous infallible, as said by our master, Amir al Mu’minin ‘alayh al Salam, “Rasulullah salla Llahu ‘alayhi wa sallam taught me one thousand chapters, and each chapter opens up a thousand chapters to me.”
Thus, the knowledge of the Imams is of two types: new knowledge, which is granted to them through inspiration and other forms, and knowledge which is kept as a trust by them, which they inherited from Rasulullah salla Llahu ‘alayhi wa sallam. Both of these are considered to be the Sunnah. We will now explain these two dangerous principles of the Shia:
The knowledge of the Imams, according to them, is attained through inspiration. The reality of this is as stated by the author of al Kafi in his narrations from the Imams:
النكت في القلوب وفي لفظ آخر له: فقذف في القلوب
Dots on the heart. Or, according to another description of his, “It is placed in the heart.”
He unambiguously states that this is divine inspiration. He says:
وأما النكت في القلوب فإلهام
As for the dots in the heart, they are divine inspiration.
In other words, knowledge is placed in the heart of the Imam due to which he is inspired with the correct view, and it is impossible for him to err as he is infallible. This inspiration is not the only source of their knowledge, as this contemporary Shia , whose words we have quoted, tried to explain. The author of al Kafi clearly stated that there are other avenues through which they acquire knowledge. He mentions some narrations wherein it is stated that among the sources of knowledge of the Imams is ‘an impression in the ear’ from an angel. He explains:
وأما النكت في القلوب فإلهام، وأما النقر في الأسماع فأمر الملك
As for the dots in the heart, they are inspiration, but the impressions in the ear are the commands of the angel.
Al Mazindarani says:
إذن هناك وسيلة أخرى غير الإلهام، وهو نقر في الأسماع بتحديث الملك
Thus, there is another method, besides inspiration. It is the impression in the ears, spoken by the angel.
The Imam hears a voice, but he does not see the angel, as explained in four narrations of Usul al Kafi, under the chapter, “The difference between a Rasul, a Nabi and an inspired one”. All of these narrations state:
الإمام هو الذي يسمع الكلام ولا يرى الشخص
The Imam is the one who hears the speech, but does not see the individual.
The author of al Bihar narrates fifteen narrations, all of which echo this meaning, under the chapter, “They are inspired and made to understand”. A question arises: How does he know that it is the speech of the angel, if he does not see him? Their Imam says:
إنه يعطى السكنية والوقار حتى يعلم أنه كلام الملك
It gives tranquillity and composure, through which it is identified to be the speech of the angel.
However, after a few chapters, the author of al Kafi belies that which he established, by quoting four narrations which affirm that the Imam does in fact see the angel. These narrations appear under the chapter, “The angels enter the houses of the Imams `alayhim al-Salam, walk on their carpets, and give them reports.” These four narrations are then increased by the author of Bihar al Anwar to sixteen. Under a chapter named, “The angels come to them, walk on their carpets, and they see the angels”, he quotes these narrations, which emphasise, in clearer words that the Imams see the angels.
Another narration speaks about the types of revelations received by the Imam. In it, it is stated that Jafar said:
إن منا لمن ينكت في أذنه، وإن منا لمن يؤتى في منامه، وإن منا لمن يسمع صوت السلسلة تقع على الطشت (كذا)، وإن منا لمن يأتيه صورة أعظم من جبرائيل وميكائيل
From us, impressions are left in the ears of some, some see (revelation in their) dreams, some hear the sound of bells hitting against basins, and some are approached by figures greater than that of Jibril and Mika’il.
Al Bihar has other narrations to corroborate this one. It is as if they (the last group) have surpassed the Nabi, to whom Jibril would come to. This form, which is greater than Jibril and Mika’il is al Ruh, as explained in other narrations. The author of al Kafi dedicated a chapter to this Ruh, titled, “al Ruh, by which Allah directs the Imams”. This chapter consists of six narrations. Hereunder is one of those narrations:
عن أبي بصير قال: سألت أبا عبد الله عن قول الله تبارك وتعالى: وَکَذٰلِكَ اَوْحَیْنَاۤ اِلَیْكَ رُوْحًا مِّنْ اَمْرِنَا ؕ مَا كُنْتَ تَدْرِیْ مَا الْکِتٰبُ وَ لَا الْاِیْمَانُ قال: خلق من خلق الله عز وجل أعظم من جبرائيل وميكائيل كان مع رسول الله – صلى الله عليه وآله – يخبره ويسدده وهو مع الأئمة من بعده
Abu Basir says, “I asked Abu ‘Abdullah regarding the verse, ‘And thus We have revealed to you an inspiration of Our command. You did not know what is the Book or [what is] faith.’” 
He replied, “A creation from the creation of Allah, subhanahu wa ta ‘ala, who is greater than Jibril and Mika’il. He would accompany Rasulullah salla Llahu ‘alayhi wa sallam, inform him and guide him. Thereafter, he remained with the Imams.”
It is well-known that Ruh in this verse refers to the Qur’an, hence the usage of the word, “We have revealed,” along with it. Allah subhanahu wa ta ‘ala referred to it as Ruh (which literally means a soul) due to the fact that a purposeful life can only be lived by taking guidance from it. It seems as if these claims of divine revelation upon their Imam escaped al Mufid (d. 413 A.H.), or, they were concocted later on. He states:
من يزعم أن أحداً بعد نبينا يوحى إليه فقد أخطأ وكفر
Whoever claims that anyone received revelation after our Nabi then indeed he has erred and he has committed kufr.
The only other possibility is that he stated this on the basis of Taqiyyah. Thus far, we have learnt that the Imam receives divine inspiration, he hears the voice of an angel who visits his home and walks on his carpet, he sees the angel in his dreams, and an individual who is greater than Jibril and Mika’il approaches him. However, this is not all. The Imam has other avenues as well, just as he possesses five souls. They are; the sanctified soul, the soul of iman, the soul of life, the soul of strength, and the soul of desires.
The author of al Kafi mentions this under a chapter which he titled, “The chapter in which the souls of the Imams are mentioned”. In this chapter, he quotes six narrations. Later, when the author of al Bihar appeared on the scene, the number of these narrations were increased to seventy four. Their narrations emphasise the existence of Ruh al Quds (the sanctified soul), which, according to them, is passed on to the Imams after the demise of the Prophets. Usul al Kafi states:
فإذا قبض النبي – صلى الله عليه وآله – انتقل روح القدس إلى الإمام
When Nabi salla Llahu ‘alayhi wa sallam passed away, Ruh al Quds moved on to the Imam.
Ruh al Quds was the medium through which they learnt of everything, starting from below the ‘Arsh, to below the ground. He does not sleep, become negligent, engage in frivolities, or entertain false hopes, lies or mockery. By means of Ruh al Quds, the Imam is able to see the following:
ما غاب عنه في أقطار الأرض وما في عنان السماء وبالجملة ما دون العرش إلى ما تحت الثرى
That which is hidden from him in the corners of the earth, that which is in the highest heavens, and everything from beneath the ‘Arsh to below the ground.
If you are amazed at what has been mentioned thus far, embrace yourself for what is next. The Imams visit the ‘Arsh of Allah, perform tawaf around it, and then take whatever knowledge they wish to take, every Friday. Abu ‘Abdullah says:
إذا كان ليلة الجمعة وافى رسول الله – صلى الله عليه وآله- العرش ووافى الأئمة – عليهم السلام – معه ووافينا معهم، فلا ترد أرواحنا إلى أبداننا إلا بعلم مستفاد، ولولا ذلك لأنفذنا
On Thursday nights, Rasulullah salla Llahu ‘alayhi wa sallam arrives at the ‘Arsh and the Imams arrive with him. We also arrive (there) with them. Our souls are not returned to our bodies, except with knowledge that is attained. Had it not been for that, we would have been exhausted.
Other narrations, which support this one, are reported by al Kulayni under a chapter that he dedicated to this subject, titled, “The Imams are increased on Thursday nights.” This chapter contains three narrations. The author of Bihar mentioned thirty seven of these narrations under the chapter, “They are increased and their souls ascend to the heavens.” Al Bihar contains nineteen narrations in which it is mentioned that Allah subhanahu wa ta ‘ala confided in ‘Ali, and that Jibril dictates to him. Similarly, seventeen narrations discuss the gifts and presents of Allah to ‘Ali. Al Majlisi also mentions:
أن الله يرفع للإمام عموداً ينظر به إلى أعمال العباد
Allah lifts a pillar for the Imam by means of which he looks at the actions of the people.
To prove this, he quotes sixteen narrations. This is what they refer to as ‘new’ knowledge. The approval of the Imams is a requisite for this knowledge to be given to them. This is established in the narrations of al Kafi, under the chapter titled, “The Imams are taught when they wish to learn.” Three narrations are reported in this chapter, which state:
أن الإمام إذا شاء أن يعلم أعلم
When the Imam wishes to learn, he is taught.
In other words:
إذ أراد الإمام أن يعلم شيئاً أعلمه الله ذلك
When the Imam wishes to know something, Allah teaches that to him.
Alas! The revelation received by the Imam is not dependant on the decision of Allah alone, as is the case in the revelation received by the Prophets. Rather, it depends on the happiness and decision of the Imam! This knowledge of the Imams, which they receive whenever they desire it, and it holds the same position as the speech of Allah and His Rasul (according to the Shia) is only a portion of their knowledge. They also have that which is referred to as al ‘Ilm al Ghabir or al ‘Ilm al Mazbur (the preserved or ancient knowledge) in their narrations. This is a reference to the books, scriptures, and knowledge that is placed in the care of the Imams. It is the second basis on which they claim that the speech of the Imam is equal to the speech of Allah and His Rasul. We will now discuss this.
Al Kafi reports from Musa ibn Jafar that he said (as they claim):
مبلغ علمنا على ثلاثة وجوه: ماض وغابر وحادث، فأما الماضي فمفسّر، وأما الغابر فمزبور، وأما الحادث فقذف في القلوب ونقر في الأسماع وهو أفضل علمنا ولا نبي بعد نبينا
Our knowledge consists of three parts: the past, the ancient, and the new. As for the past, it is explained. The ancient is that which is preserved and the new is that which is placed in the hearts or inscribed in the ears. This is the best of our knowledge, and there is no Nabi after our Nabi.
Al Bihar contains three narrations of this meaning. The new knowledge is that which has already been explained. It is, as explained in the narration, their best knowledge. This is due to their belief, as explained by one of their scholars:
حصل لهم من الله بلا واسطة
Received by them from Allah, without any intermediary.
This means that they receive this knowledge directly from Allah, without the intermediary of an angel. This is similar to the claims of the deviant Sufis.
As for the knowledge of the past, which is explained and the ancient which is preserved, this is explained by the commentator of al Kafi:
يعني: الماضي الذي تعلق علمنا به وهو كل ما كان مفسراً لنا بالتفسير النبوي، والغابر المزبور الذي تعلق علمنا به هو كل ما يكون مزبوراً مكتوباً عندنا بخط علي – رضي الله عنه – وإملاء الرسول وإملاء الملائكة مثل الجامعة وغيرها
This means the past, to which our knowledge is connected, is all that which was explained by Nabi salla Llahu ‘alayhi wa sallam. The ancient and preserved is all that which was preserved by us from the writings of ‘Ali radiya Llahu ‘anhu and that which was dictated by the Rasul and angels such as al Jami’ah and others.
Thus, we learn that the knowledge that is kept by the Imams is of two types; books which they inherited from Nabi salla Llahu ‘alayhi wa sallam or that which they received directly from him (face to face). The crux of this belief, which forms the core of their religion, is that Rasulullah salla Llahu ‘alayhi wa sallam conveyed a portion of the Shari’ah and kept back a portion. He passed the hidden portion on to ‘Ali radiya Llahu ‘anhu, alone. ‘Ali, then conveyed a portion of it within his lifetime and passed on the remainder to Hassan at the time of his death. Similarly, each Imam conveyed a portion of it, according to the need, and passed on the rest to the one that was to come after him. The last portion now remains with the awaited one.
We have already seen what their scholar and Ayatollah Muhammad ibn Hussain Al Kashif al Ghita (d. 1376 A.H.) had to say regarding the division of laws in Islam into two categories. One category was that which Nabi salla Llahu ‘alayhi wa sallam openly preached to the Sahabah, and the other was that which he handed over to his awsiya’. Each Wasi then brings out to the people that which they are in need of in his time. Thereafter, he passes it on to the one after him. He went on to say that at times Nabi salla Llahu ‘alayhi wa sallam would mention a law without mentioning the specific case to which it applies, leaving this to the Imam of the time.
Their contemporary scholar, Bahr al ‘Ulum says:
لما كان الكتاب العزيز متكفلاً بالقواعد العامة دون الدخول في تفصيلاتها، احتاجوا إلى سنة النبي.. والسنة لم يكمل بها التشريع!!، لأن كثيراً من الحوادث المستجدة لم تكن على عهده صلى الله عليه وسلم احتاج أن يدخر علمها عند أوصيائه ليؤدوها عنه في أوقاتها
Since the glorious book only covers the general laws, without going into the details, they were in need of the Sunnah of the Nabi… the Shari’ah was not completed with the Sunnah, as there are many new happenings that did not take place in the era of Nabi salla Llahu ‘alayhi wa sallam. He needed to place (the knowledge regarding this) in the care of his awsiya’, so that they could convey it on his behalf, at the appropriate time.
These are a few general outlines of this dangerous belief upheld by the Shia. As for the proofs thereof, the discussion will lengthen unduly if all of them are reproduced. You can well imagine what will happen if they have to be scrutinised and analysed thereafter. Thus, we will quote some with brevity. The author of al Kafi has one chapter titled, “The Imams are the guardians of the matters of Allah and they are the treasurers of His knowledge.” This chapter contains six narrations. A second chapter-heading reads, “The Imams inherited the knowledge of Nabi salla Llahu ‘alayhi wa sallam, all the Prophets before him and awsiya’ before them.” This chapter contains seven narrations. A third chapter heading reads, “The Imams know all the knowledge that came to the angels, Prophets, and messengers.” This chapter contains four narrations.
This preserved knowledge, as explained, is of two types (the explained and the preserved). As for the explained, among that which they have to say regarding it is that which is stated by the author of Usul al Kafi, “Chapter: Allah subhanahu wa ta ‘ala did not teach His Nabi anything, except that he commanded him to teach it to Amir al Mu’minin, and he was his partner in knowledge”. In this chapter, he narrates there narrations. Similar to this, is that which appears in al Bihar, under the title, “He was a partner of Nabi salla Llahu ‘alayhi wa sallam in knowledge, not nubuwwah, he was granted knowledge, every time Nabi salla Llahu ‘alayhi wa sallam was granted knowledge, and he was more knowledgeable than all the Prophets”. This chapter contains twelve of their narrations.
Al Majlisi also presents eighty two narrations regarding the knowledge of ‘Ali radiya Llahu ‘anhu. He tries to establish that Nabi salla Llahu ‘alayhi wa sallam taught him a thousand chapters of knowledge. He dedicates a special chapter to this subject. One of his narrations have it that Nabi salla Llahu ‘alayhi wa sallam secretly taught ‘Ali radiya Llahu ‘anhu a thousand narrations, which he did not teach the ummah. ‘Ali radiya Llahu ‘anhu thereafter, made this known to the people saying:
أيها الناس، إن رسول الله صلى الله عليه وسلم أسرّ إليّ ألف حديث، في كل حديث ألف باب، لكل باب ألف مفتاح
O people! Rasulullah salla Llahu ‘alayhi wa sallam secretly taught me a thousand narrations. Each narration has a thousand chapters and each chapter has a thousand keys.
On another occasion, he claims that Abu ‘Abdullah said:
أوصى رسول الله – صلى الله عليه وآله – إلى علي – عليه السلام – بألف باب كل باب يفتح ألف باب
Rasulullah salla Llahu ‘alayhi wa sallam passed on to ‘Ali ‘alayh al Salam a thousand chapters. Each chapter opens a thousand chapters.
Thereafter, he claims that ‘Ali radiya Llahu ‘anhu said:
إن رسول الله صلى الله عليه وآله علمني ألف باب من الحلال والحرام، ومما كان ومما يكون إلى يوم القيامة، كل باب منها يفتح ألف باب فذلك ألف ألف باب، حتى علمت المنايا والبلايا، وفصل الخطاب
Rasulullah salla Llahu ‘alayhi wa sallam taught me a thousand chapters regarding the lawful and unlawful and that which happened and which is going to happen until Qiyamah. Each chapter of it opens a thousand chapters. Thus it is a million chapters. In this way, I have learnt the destinies, tragedies, and the decisive speech.
Another narration states that Rasulullah salla Llahu ‘alayhi wa sallam venerated ‘Ali radiya Llahu ‘anhu at the time of his death with his shirt and he narrated a thousand narrations to him, each of which opens a thousand chapters. All of this, is not considered great knowledge by the Imams. It is not as great as that which they have. Abu Basir says:
دخلت على أبي عبد الله فقلت له: إن الشيعة يتحدثون أن رسول الله صلى الله عليه وآله علم علياً باباً يفتح منه ألف باب، فقال أبو عبد الله عليه السلام: يا أبا محمد، علم والله رسول الله صلى الله عليه وآله علياً ألف باب يفتح له من كل باب ألف باب: قلت له: هذا والله هو العلم. قال: إنه لعلم وليس بذاك
I entered upon Abu ‘Abdullah and said to him, “The Shia are saying that Rasulullah salla Llahu ‘alayhi wa sallam taught ‘Ali a chapter from which a thousand chapters open up.”
Abu ‘Abdullah replied, “O Abu Muhammad, by the oath of Allah, Rasulullah salla Llahu ‘alayhi wa sallam taught ‘Ali a thousand chapters, from which each chapter opens up a thousand chapters.”
I commented, “By the oath of Allah, this is knowledge!”
He replied, “It is indeed knowledge, but it is not that great.”
Nabi salla Llahu ‘alayhi wa sallam continued teaching ‘Ali radiya Llahu ‘anhu this secret knowledge (as claimed by the narrations of the Shia) as long as he lived. None besides him would get to know of it. The lies of the Shia regarding this are unbelievable. They go on to claim that ‘Ali radiya Llahu ‘anhu continued to receive knowledge from the mouth of Rasulullah salla Llahu ‘alayhi wa sallam, even after his death. Al Majlisi dedicated a chapter to this titled, “That which Rasulullah salla Llahu ‘alayhi wa sallam taught him at the time of his demise and after that.”
The first narration of this chapter states that ‘Ali radiya Llahu ‘anhu said:
اوصاني النبي صلى الله عليه وآله فقال: إذا أنا متّ فغسلني بست قرب من بئر غرس فإذا فرغت من غسلي فأدرجني في أكفاني، ثم ضع فاك على فمي، قال: ففعلت وأنبأني بما هو كائن إلى يوم القيامة
Nabi salla Llahu ‘alayhi wa sallam made his bequest to me saying, “When I pass away, bath me using six bags of water from the well of Ghars. When you are done bathing me, place me in my coffin. Thereafter, place your mouth on my mouth.”
He says, “I did this, whereupon he informed me of that which will happen until Qiyamah.”
The second narration states that Rasulullah salla Llahu ‘alayhi wa sallam said, as they falsely claim:
يا علي، إذا أنا متّ فاغسلني وكفني ثم أقعدني وسائلني واكتب
O ‘Ali, when I pass away, bath me and place me in my coffin. Thereafter, make me sit, ask me and write.
The rest of the narration continues to convey this laughable message. They go to the extent of saying that whenever ‘Ali radiya Llahu ‘anhu was told of anything, he would say:
هذا مما أخبرني به النبي صلى الله عليه وآله بعد موته
This is from that which Nabi salla Llahu ‘alayhi wa sallam informed me of after his demise.
This is how they destroy their own home, and expose their lies, by their exaggerations which have no limits. The above is only a fraction of their narrations regarding the knowledge that Nabi salla Llahu ‘alayhi wa sallam passed on to ‘Ali radiya Llahu ‘anhu alone, which was thereafter passed on to the Imams who succeeded him. The imaginations of the Shia did not stop here. They went on to imagine that the Imams possessed that which they referred to as the ancient knowledge or the books that they inherited from Nabi salla Llahu ‘alayhi wa sallam.
The author of al Kafi mentioned a few of them under the chapter titled, “Mention of the Sahifah, al Jifr, al Jami’ah, and Mushaf Fatimah ‘alayh al Salam”. Another chapter is titled, “The greatest names of Allah that was granted to the Imams.” A third chapter is titled, “The signs of the Prophets that is possessed by the Imams.” As for al Majlisi, he mentioned many narrations regarding this. He gathered most of that which is found in their ‘reliable’ books in his Bihar, under a number of chapters. It is difficult to cover all of them. A few of them are:
The narrations of these chapters discuss the booklets and other things that the Imams inherited. They also discuss the imaginary sources which the Rafidah claim are in the possession of their Twelve Imams, in which all that which the people require is mentioned (as they claim). If we have to present all that which is covered in these chapters, analyse their contents, highlight their contradictions, and the nonsense contained therein, we will need a separate chapter. Nonetheless, we will suffice upon indications and examples.
Many narrations of these chapters contained narrations regarding a booklet named, ‘al Jami’ah’ – which they describe as:
سبعون ذراعاً بخط علي عليه السلام، وإملاء رسول الله صلى الله عليهما وعلى أولادهما – كذا – فيها من كل حلال وحرام
Seventy cubits, in the handwriting of ‘Ali ‘alayh al Salam, which was dictated by Rasulullah salla Llahu ‘alayhi wa sallam. In it is everything permissible and impermissible.
Every single matter has been covered in this, including the penalty for a scratch. Repeated mention is made of the knowledge contained therein, with a few variations in many narrations. It is indeed surprising that their Imams promise their followers that they will judge on the basis of what is in these booklets, if they ever get the ability to pass judgments. They say:
لو ولينا الناس لحكمنا بما أنزل الله لم نعد ما في هذه الصحيفة
If we were given authority over the people, we would pass judgments on the basis of that which Allah revealed, we would not go beyond that which is in this booklet.
As for the Qur’an, it is not mentioned. This booklet, as they explain, is their constitution. They say:
فنحن نتبع ما فيها ولا نعدوها
We follow whatever is in it, and we do not go beyond it.
Abu Basir (one of their narrators) claims that he saw this booklet in the possession of Abu Jafar. Similarly, Zurarah claims that he heard a text from the texts in which it is stated:
إن ما يحدث به المرسلون كصوت السلسلة أو كمناجاة الرجل صاحبه
That by means of which the Messengers are communicated with, such as the sound of chains or the whispering of a person to his companion.
Their narrations also have excerpts from that which they refer to as the book ‘Ali. They describe it as follows:
مثل فخذي الرجل مطوّى
Like the folded thighs of a man.
خط علي بيده وإملاء رسول الله
The writing of the hand of ‘Ali and the dictation of Rasulullah.
However, they have narrated to us nothing from these narrations, except their unjust law:
إن النساء ليس لهن من عقار الرجل إذا هو توفي عنها شيء، هذا والله خط علي بيده وإملاء رسول الله
Women are not entitled to anything from the land of a man if he passes away, leaving her behind. By the oath of Allah, this was with the handwriting of ‘Ali and the dictation of Rasulullah salla Llahu ‘alayhi wa sallam.
They hold firmly to this narration, which appears in their imaginary book, ignoring the verses of the Qur’an, which do not differentiate between land and other possessions. If they insist on accepting this as a law, do they not realise that it contradicts their claims that Fatimah radiya Llahu ‘anha was entitled to a share from Fadak? Nonetheless, it seems as if this book cannot be publicised except in an environment of irreligiousness. This is because, as soon as Mughirah (who is classified in the books of the Rafidah as well as an extremist) was killed, they paid more attention to hiding the book. Their Jafar said (when a text was quoted to him regarding the Wilayah of ‘Ali radiya Llahu ‘anhu:
هذا مكتوب عندي في كتاب عليّ ولكن دفعته أمس حين كان هذا الخوف وهو حين صلب المغيرة
This is written (and) in my possession in the book of ‘Ali. However, I gave it away yesterday on account of this fear, which was when Mughirah was hanged.
Their narrations also have mention of a booklet (which contained nineteen booklets) which was presented or hidden away by Rasulullah salla Llahu ‘alayhi wa sallam by giving it to the Imams. They mention nothing more than this. The narrations state:
في ذؤابة سيف علي صحيفة صغيرة، وأن علياً عليه السلام دعا إليه الحسن فدفعها إليه ودفع إليه سكيناً وقال له: افتحها، فلم يستطيع أن يفتحها ففتحها له، ثم قال له: اقرأ، فقرأ الحسن – عليه السلام – الألف والباء والسين واللام وحرفاً بعد حرف، ثم طواها فدفعها إلى الحسين عليه السلام فلم يقدر أن يفتحها، ففتحها له ثم قال له: اقرأ يا بُنَيَّ، فقرأها كما قرأ الحسن عليه السلام، ثم طواها فدفعها إلى ابن الحنفية فلم يقدر على أن يفتحها ففتحها له فقال له: اقرأ، فلم يستخرج منها شيئاً، فأخذها وطواها ثم علقها بذؤابة السيف
In the sheath of the sword of ‘Ali was a small booklet. He called Hassan, gave him a knife and said to him, “Open it.” He could not open it, so ‘Ali opened it for him and then said to him, “Read!” Hassan read, “Alif baa seen laam,” and alphabet after alphabet. Thereafter, he folded it and gave it to Hussain, who could not open it. He opened it and said to him, Read, O my beloved son!” he read just as Hassan ‘alayh al Salam read. Thereafter, he folded it and gave it to Muhammad ibn al Hanafiyyah. He could not open it, so ‘Ali opened it for him and said to him, “Read!” He could not make any sense of it. Thereupon, he took it, folded it and hanged it to the sheath of the sword.
Abu ‘Abdullah was asked regarding the contents of this booklet. He answered:
هي الأحرف التي يفتح كل حرف ألف باب
It is those alphabets, each of which opens up a thousand chapters.
Abu ‘Abdullah ‘alayh al Salam said:
فما خرج منها إلا حرفان الساعة
Until now, only two alphabets have emerged from it.
The exact meanings of these alphabets, which open up a thousand locked chapters, have not been explained in the above text. Nevertheless, the question that we would like an answer to is, why did the Imams not use them? They, as claimed by the Shia, had to undergo unending difficulties and lived in fear, practicing Taqiyyah all the time, to the extent that the last of them, till now, is hidden away in his cave. He could not step out of it due to fear of the enemies all along the centuries.
Ibn Taymiyyah indicated towards a claim similar to this one, when he touched upon the idea of ‘calculating the total by means of the alphabets’. He states this is from that which was inherited from the Jews, and a certain sect attempted to calculate the amount of time left for the existence of this ummah by means of it. Claims such as the previous one are similar to this one, and perhaps it also has a Jewish origin. It is nothing more than craziness and idiocy. It is a plot to unsettle the ummah and distract it from its important tasks. As for the commoners among the Shia, it dupes them and sinks them in riddles and puzzles which serve as a smokescreen to block off from the correct path. Engagement in its darkness does not allow them to find the straight path. Their claims of this nature are never ending.
They claim that ‘Ali radiya Llahu ‘anhu said:
إن عندي صحفاً كثيرة.. وإن فيها لصحيفة يقال لها العبيطة، وما ورد عن العرب أشد عليهم منها، وإن فيها لستين قبيلة من العرب بهرجة ما لها في دين الله من نصيب
I have many booklets by me. Among them is a booklet called al ‘Abitah. It is the most severe narration against them. Sixty tribes of the Arabs have been exposed to be worthless. They do not have any portion in the din of Allah.
The reader might be able to pick up the agenda of the fabricator of this text and its likes. They are the products of hatred and racism towards the Arabs, not only on the basis of their nationality, but on account of the religion upheld and propagated by them as well. Since a vehicle was needed to spread this hatred, Shi’ism was seen as the perfect target, and thus hijacked by these enemies of the Ummah and its din. Consequently, some sects of the Shia bought into the deception of these people and filled their books with these fairy-tales. Perhaps they done so knowingly. However, those who undergo the greatest losses are the followers, as they believe these tales on the basis of their ascription to the Ahlul Bayt. Little do they know what is going on behind the scenes.
One of the books that they claim is in the possession of their Imams is the book Diwan al Shia (or al Namus or al Simt—the narrations differ as far as the name of the book is concerned). In this book, the names of every member of the Shia, along with his or her father’s name is recorded. The followers of the Imams (as stated in their books) would go to the Imams to find out if their names were in this book, as the appearance of a person’s name in this book guarantees salvation.
As an example, they have a narration that records the visit of Abu ‘Abdullah by a woman named Hubabah al Walibiyyah.
إن لي ابن أخ وهو يعرف فضلكم وإني أحب أن تعلمني أمن شيعتكم؟ قال: وما اسمه؟ قالت: فلان ابن فلان، قالت: فقال: يا فلانه، هاتي الناموس، فجاءت بصحيفة تحملها كبيرة فنشرها ثم نظر فيها فقال: نعم هو ذا اسمه واسم أبيه ها هنا
She said to him, “I have a nephew (brother’s son) who accepts that you people are virtuous. I would like to know if he belongs to your Shia.”
He replied, “What is his name?”
She replied “Fulan, the son of fulan”
She reports, “He then said, ‘O fulanah, bring the Namus.’”
Thus she brought a huge page, which he opened up and looked at.
Thereafter, he said, “Yes, his name as well as his father’s name is here.”
According to them, whoever’s name is not recorded in this book is not from the Muslims, as their Imam said:
إن شيعتنا مكتوبون بأسمائهم وأسماء آبائهم.. ليس على ملة الإسلام غيرنا وغيرهم
Our follower’s names are written along with the names of their fathers. Besides us and them, there are no followers of Islam.
At times, they go on to claim that this was inherited from Rasulullah salla Llahu ‘alayhi wa sallam. They believe that on the occasion of his ascension to the heavens, he was given two pages; one had the names of the ashab al yamin (people of the right) and the other had the names of the ashab al shimal (people of the left). These two pages had the names of the people of Jannat and the names of those who were destined for Jahannam as well. Thereafter, Rasulullah salla Llahu ‘alayhi wa sallam—as they claim—gave it over to ‘Ali radiya Llahu ‘anhu. At present, it is in the hands of their awaited one.
The Imams also have a book named, Wasiyyat al Hussain, which contains all the needs of humans, or all the needs of the children of Adam since the inception of the world until its destruction. Similarly, the Imams have al Jifr al Abyad (literally, the white fortune-teller). It contains, as they claim:
زبور داود، وتوراة موسى، وإنجيل عيسى، وصحف إبراهيم، والحلال والحرام، ومصحف فاطمة، وفيه ما يتحاج الناس؛ حتى إن فيه الجلدة، ونصف الجلدة، وثلث الجلدة، وربع الجلدة، وأرش الخدش
The Psalms of Dawood, the Torah of Musa, the Bible of ‘Isa, the pages of Ibrahim, the prohibited and allowed, the copy of Fatimah, and that which people are in need of. This is to the extent that it contains a strike of a whip, half a strike, one third of a strike as well as well as the compensation for a scratch.
We suffice upon the above quoted passages from the imaginary sources claimed by the Rafidah. A mere presentation of these are more than enough to prove their baseless nature. If any of them were in the least bit true, history would have been very different. The Imams would not have failed to—as said by the Rafidah—acquire the seats of authority, trials and difficulties would not have been their lot, every single one of them would not have passed away on account of poisoning or being murdered (as stated by the Rafidah), and their hidden one would not have remained stuck in his cave, fearing that he will be killed if he emerges. These fairy-tales, which the Rafidah have preserved in their reliable books, contain many dangerous ideas. A few of these will be highlighted in the chapters that follow.
The first idea that is imperative to highlight is the idea that divine revelation has not yet come to an end. This is undoubtedly a false belief, which is refuted by both, divine texts as well as logical proofs. Hence, the Muslims are unanimous that divine revelation was terminated upon the demise of Rasulullah salla Llahu ‘alayhi wa sallam and that revelation can only be received by a Nabi. Allah subhanahu wa ta ‘ala himself says:
مَّا كَانَ مُحَمَّدٌ أَبَا أَحَدٍ مِّن رِّجَالِكُمْ وَلَكِن رَّسُولَ اللَّهِ وَخَاتَمَ النَّبِيِّينَ
Muhammad is not the father of [any] one of your men, but [he is] the Messenger of Allah and Seal [i.e., last] of the prophets.
Nahj al Balaghah reports a statement of ‘Ali radiya Llahu ‘anhu regarding Rasulullah salla Llahu ‘alayhi wa sallam:
أرسله على حين فترة من الرسل.. فقفّى به الرسل، وختم به الوحي
He (Allah) sent him after a period wherein there was no Nabi… he made him the last Rasul and he terminated revelation with him.
This statement indicates that the previous claims were the products of the latter day scholars of the Shia, who concocted them. As we have already seen, a classical scholar of theirs, al Mufid (d. 413 A.H.) declares the one who claims revelation in respect of anyone besides the Prophets to be a Kafir. The second idea that we wish to highlight is claim that din is incomplete. This is in stark contradiction to the verse of Allah:
الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ
This day I have perfected for you your religion…
This claim insinuates that the Rasul of Guidance salla Llahu ‘alayhi wa sallam did not convey all that was revealed to him, which implies that he did not fulfil the command of Allah who said:
يَا أَيُّهَا الرَّسُولُ بَلِّغْ مَا أُنزِلَ إِلَيْكَ مِن رَّبِّكَ وَإِن لَّمْ تَفْعَلْ فَمَا بَلَّغْتَ رِسَالَتَهُ
O Messenger, announce that which has been revealed to you from your Lord, and if you do not, then you have not conveyed His message.
This is an insult to the honour of Rasulullah salla Llahu ‘alayhi wa sallam. The result of this is that a sect of the Shia have lost respect for Rasulullah salla Llahu ‘alayhi wa sallam, and insult him. There is no doubt that Nabi salla Llahu ‘alayhi wa sallam conveyed the message in the best possible manner, explained the din in detail, established the proofs required by all, and even announced this to the Muslims without concealing portion of the Shari’ah from anyone. Allah subhanahu wa ta ‘ala says:
لَتُبَيِّنُنَّهُ لِلنَّاسِ وَلاَ تَكْتُمُوْنَهُ
You must make it clear [i.e., explain it] to the people and not conceal it.
This verse emphatically states that it is a message for the entire humanity and not just for a faction from the Ahlul Bayt. Allah also says:
إِنَّ الَّذِيْنَ يَكْتُمُوْنَ مَا أَنزَلْنَا مِنَ الْبَيِّنَاتِ وَالْهُدٰى مِنۢ بَعْدِ مَا بَيَّنَّاهُ لِلنَّاسِ فِي الْكِتَابِ أُولٰـئِكَ يَلعَنُهُمُ اللّهُ وَيَلْعَنُهُمُ الَّلاعِنُوْنَ إِلاَّ الَّذِيْنَ تَابُوْا وَأَصْلَحُوْا وَبَيَّنُوْا
Indeed, those who conceal what We sent down of clear proofs and guidance after We made it clear for the people in the Scripture — those are cursed by Allah and cursed by those who curse. Except for those who repent and correct themselves and make evident [what they concealed].
In another verse Allah says:
وَمَا أَنزَلْنَا عَلَيْكَ الْكِتَابَ إِلاَّ لِتُبَيِّنَ لَهُمُ الَّذِي اخْتَلَفُوْا فِيْهِ
And We have not revealed to you the Book, [O Muhammad], except for you to make clear to them that wherein they have differed.
The crux of the message of these verses is that the din is complete. It will accept no additions deletions or modifications, neither from a supposed Imam, nor from an imaginary individual who lives in occultation. Muhammad salla Llahu ‘alayhi wa sallam did not leave this world until he conveyed the entire din and explained all that needed to be explained, as Allah had commanded him, to all the Muslims. Thus, there is no secret portion of din that was confined to anyone. Rasulullah salla Llahu ‘alayhi wa sallam said:
تركتم على مثل البيضاء ليلها كنهارها لا يزيغ عنها بعدي إلا هالك
I left you on a clear path, the night of it is the same as the day. None will digress from it after me (my demise) except the one who is destroyed.
Abu al Darda radiya Llahu ‘anhu said:
صدق الله ورسوله فقد تركنا على مثل البيضاء
Allah and His Rasul have spoken the truth. Indeed we have been left on a clear path.
Abu Dharr al Ghifari radiya Llahu ‘anhu said:
قد تركنا محمد صلى الله عليه وسلم وما يحرك طائر جناحيه في السماء إلا ذكر لنا منه علماً
Muhammad salla Llahu ‘alayhi wa sallam left us in a state that even if a bird flaps its wings in the skies, some knowledge regarding that has been mentioned to us.
‘Umar radiya Llahu ‘anhu said:
قام فينا رسول الله مقاماً فأخبرنا عن بدء الخلق حتى دخل أهل الجنة منازلهم وأهل النار منازلهم حفظ ذلك من حفظه ونسيه من نسيه
Rasulullah salla Llahu ‘alayhi wa sallam stood up amongst us and informed us regarding (everything, from) the beginning of creation until the people of Jannat enter the dwellings and the people of hell take their positions. Some remember it while others have forgotten it.
Imam al Shafi’i says:
No situation comes upon the one who follows the din of Allah, except that the Book of Allah contains guidelines regarding it.
Jafar al Sadiq (as stated in the books of the Shia) said:
إن الله تعالى أنزل في القرآن تبيان كل شيء حتى والله ما ترك الله شيئاً يحتاج إليه العباد حتى لا يستطيع عبد يقول: لو كان هذا أنزل في القرآن؟ إلا وقد أنزل الله فيه
Allah revealed in the Qur’an the explanation of everything. By the oath of Allah, he did not omit anything that is needed by the servants, so that no servant may say, “If only this was revealed in the Qur’an,” except that Allah it revealed therein.
Now who is lying, as there is a clear contradiction between this statement and the narrations quoted previously? It is obviously that it is the Shia. The Rafidah are totally misguided in their opposition of this foundational belief, which is ‘the absolute fundamental principle of knowledge and iman, to the extent that the one who holds most firmly to it will be closest to the truth in knowledge and practise.
Where are these pages and booklets of theirs? What stops their awaited one, in this day and age, from bringing it out to the masses? Do people need it for their din? If yes, then why was the ummah kept away from their source of guidance for more than one thousand one hundred years (since the imaginary Imam disappeared)? All of these generations committed no crime, due to which they have been deprived of these ‘blessings’ and treasures!
Conversely, if they do not need it for their din, then why were all the above claims made? Also, why then do the Shia turn away from the actual sources of guidance, i.e. the Qur’an and Sunnah? The truth, which simply cannot be doubted is that Allah perfected for us our din, as He said, “This day I have perfected for you your religion…” if any claims are made contrary to this, it will obviously be lies and baseless propaganda.
The purpose behind concocting all of these narrations was to establish the beliefs of this sect regarding the Imams, and therefore they did not keep any limits in doing so. The result is that they have exposed themselves. If anything goes beyond its boundaries, it becomes volatile and the result ends up being the opposite of that which was intended. If ‘Ali radiya Llahu ‘anhu did have any such knowledge, he would have narrated to the people during his Caliphate, and the Ahlus Sunnah would have also reported it. It would not have been confined to a handful of the Rafidah.
These claims were first made during the days of his Caliphate, primarily by members of the Saba’iyyah, as is reported in Risalat al Irja of Hassan ibn Muhammad ibn Hanafiyyah, as already stated. Amir al Mu’minin ‘Ali radiya Llahu ‘anhu rejected these claims most vehemently, and he informed the Muslim public regarding this. He rejected the notion that Rasulullah salla Llahu ‘alayhi wa sallam secretly passed on to them something and made them alone, excluding the rest of the Muslims, the custodians thereof.
‘Ali radiya Llahu ‘anhu added extra weight to his declaration by stating it after taking an oath on Allah. It is as if he knew and feared that some people will appear later and try to play it down by claiming that it was done out of Taqiyyah. Thus, by taking an oath, he made his statement indisputable, so that whoever wishes to be destroyed (by rejecting it) will be destroyed after sufficient proof was made available to him and similarly, the one who wishes to be saved will have total satisfaction that he is upon the correct path. This was from the foresight of the first battalion of Islam, who accrued this by accompanying Muhammad salla Llahu ‘alayhi wa sallam, learning from him and doing Jihad at his side. The hadith regarding this rejection is recorded in the Sihah, Sunan and Masanid.
The books of the Shia have also preserved this hadith. Tafsir al Safi reports:
أنه عليه السلام سئل هل عندكم من رسول الله صلى الله عليه وآله وسلم شيء من الوحي سوى القرآن؟ قال: لا، والذي فلق الحبة وبرأ النسمة إلا أن يعطى العبد فهماً في كتابه
‘Ali was asked, “Do you people have anything from Rasulullah salla Llahu ‘alayhi wa sallam that was wahi besides the Qur’an?”
He replied, “By the one who split the seed and purified the air, No! Except that understanding that a slave is given of His book.”
These claims were then increased and amplified during the eras of Jafar al Sadiq and his father radiya Llahu ‘anhuma. Each Shia sect took their share of these claims. However, the Twelvers gathered that which was taken by all the different sects and then added on to it as the years passed. Ibn Taymiyyah indicated towards these stances of the Shia and their attribution of these imaginary items, such as the Jifr, to some of the Ahlul Bayt. However, he did not confine this to the Twelvers. Rather, he attributed the belief that ‘Ali radiya Llahu ‘anhu was granted secret knowledge (which opposes the apparent meanings of texts) to the Qaramitah Batiniyyah. Similarly, he attributed the view that ‘Ali radiya Llahu ‘anhu knows the details of the future to the extremist Shia.
Sheikh Abu Zahrah is of the view that the Khattabiyyah were the first to claim the existence of the Jifr. He deduced this from the statement of al Maqrizi. Added to that, the Shia books have statements which support this. They state that Abu al Khattab is the one who attributed knowledge of the unseen to Jafar al Sadiq, who belied and denounced him. He then enumerated a few examples wherein knowledge regarding certain things had escaped him in his life, even though it was not beyond his reach to learn about them. His position was the same as the rest of humanity, as far as this was concerned. We will reproduce his exact words later.
These claims are further refuted by the lives of the Imams. They acquired knowledge, like everyone else, from humans. Whoever reads up their biographies will see this very clearly, without any difficulty. The most reliable of the Shia books on the subject of narrators, Rijal al Kashshi, confirms that Muhammad ibn ‘Ali ibn Hussain narrated from Jabir ibn ‘Abdullah radiya Llahu ‘anhu. However, they present an ultra-flimsy excuse for this saying, “He narrated from him so that people could believe him.” This excuse ridicules all the other claims regarding the Imams, who are believed to possess knowledge and supernatural abilities which grant them control over the hearts and minds of people. Added to that, why would the people not believe them when they are from the progeny of the Rasul salla Llahu ‘alayhi wa sallam?
If Amir al Mu’minin possessed some of the knowledge that they claim, he would have planned the matters of his Caliphate differently. He definitely did not have the kind of knowledge that they attribute to him, as he regretted some of that which he did. The Shia state that Hussain’s radiya Llahu ‘anhu going to Kufah, the treachery of its people towards him, and his assassination was on account of everybody—besides three—turning renegade. If he really had knowledge of the future, he would not have went at all, or he would have gone to other people.
The books of the Shia have it recorded that Jafar radiya Llahu ‘anhu distanced himself from these extremists and their fanaticism. He rejected the knowledge of the unseen which Abu al Khattab attributed to him, after taking numerous oaths. He then further established this by presenting examples from his life which proved this. He said:
لقد قاسمت مع عبد الله بن الحسن حائطاً بيني وبينه فأصابه السهل والشرب، وأصابني الجبل
I divided a garden between myself and ‘Abdullah ibn al Hassan. He received the flat portion with water, whilst I received the mountain (uneven land).
He also said:
يا عجباً لأقوام يزعمون أنا نعلم الغيب، ما يعلم الغيب إلا الله، لقد هممت بضرب جاريتي فلانة فهربت مني فما عملت في أي بيوت الدار هي
How strange it is that some people claim that we know the unseen. None knows the unseen except Allah. I intended to hit a certain slave girl of mine, but she ran away from me and I did not even know in which room of the house she was.
Their lives were the greatest proof that this belief is nothing but pure drivel, as they were no different from the rest of humanity. They would forget and commit errors. The engineers of Shi’ism invented two mechanisms by means of which they get themselves out of this, viz. Taqiyyah and Bada. If the Imams answer to a question was incorrect, they used Taqiyyah and if he supposedly informed regarding an event, which turned out against that which he said, they claimed that Bada took place by Allah subhanahu wa ta ‘ala.
At times it is said that these fairy-tales are mere narrations which have no practical consequences as the Imams no longer exist. They are merely preserved in the books of the Shia to highlight their deviant ideas. However, I am of the opinion that these blatant lies do have dangerous consequences upon the attitude and mentality of the gullible followers. It leads those who allow their minds to give it some thought towards the worst types of disbelief. Similarly, this extremism, at times, adopts a practical form which can be noted from the extremism that takes place at the graves of the Imams.
A third problem that is created by this idea is that they believe (as will appear in detail under the discussion of Imamah) that their Ayatollahs and scholars are deputies of the absent ones and they are his representatives among the people. They are believed to be in contact with this “Hidden One”, who makes himself apparent to some of them, as they claim. Thus, they are claims which have real and practical consequences, which are central to the Shia doctrine. This will be discussed in detail in the next discussion, the narratives of al Riqa’ (the notes).
 Refer to al Farq bayn al Firaq pg. 322, 327, 346
 Al Muntaqa pg. 189, Minhaj al Sunnah 2/175
 Al Bahbudi: Sahih al Kafi 1/11
 Usul al Kafi (with its commentary, Bab al Akhdh bi al Sunnah wa Shawahid al Kitab 2/417), Sahih al Kafi 1/11
 Muhammad Taqi al Hakim: al Usul al ‘Ammah li al Fiqh al Muqarin pg. 122
 Al Muzaffar: Usul al Fiqh al Muqarin 3/51, al Salus: Athar al Imamah pg. 274
 ‘Abdullah Fayyad: Tarikh al Imamiyyah pg. 140
 Muhammad Rida al Muzaffar: ‘Aqa’id al Imamiyyah 166
 Ibn Babawayh: al I’tiqadat pg. 106
 Usul al Kafi 1/53, Wasa’il al Shia 18/58
 Al Mazindarani: Sharh Jami’ 2/272
 Al Mazindarani: Sharh Jami’ 2/272
 Al Mazindarani: Sharh Jami’ 2/272
 Usul al Kafi (with Sharh Jami’) 2/259
 Muhammad Taqi al Hakim: Sunnat Ahlul Bayt pg. 9
 Muhammad Rida al Muzaffar: Usul al Fiqh 3/51
 Usul al Kafi 1/264
 Usul al Kafi 1/264
 Usul al Kafi 1/264
 Al Mazindarani: Sharh Jami’ 3/29
 Usul al Kafi 1/176-177. The author of al Shafi (the commentary of al Kafi) classified this narration as authentic. Refer to al Shafi 3/29
 Al Majlisi: Bihar al Anwar 26/73
 Usul al Kafi 1/271, Bihar al Anwar 26/68, al Saffar: Basa’ir al Darajat pg. 93
 Usul al Kafi 1/271, Bihar al Anwar 26/68, al Saffar: Basa’ir al Darajat pg. 93
 Refer to Bihar al Anwar 26/355
 Bihar al Anwar 36/358, Basa’ir al Darajat pg. 63
 Refer to Bihar al Anwar 26/35 narrations 110, 111, 112, 113
 Ma’ani al Akhbar of Ibn Babawayh reports one definition of al Ruh from the Imam. It is:
عمود من نور بيننا وبين الله عز وجل
A pillar of nur (illumination) between us and Allah subhanahu wa ta ‘ala.
‘Uyun al Akhbar pg. 354
 Usul al Kafi 1/273-274
 Surah al Shura: 52
 Usul al Kafi 1/273
 Sharh al Tahawiyyah pg. 4
 Awa’il al Maqalat pg. 39
 Usul al Kafi 1/271
 Bihar al Anwar 25/47-99
 Usul al Kafi 1/272
 Usul al Kafi 1/272
 Usul al Kafi 1/272
 Al Ghifari: Ta’aliq ‘ala Usul al Kafi 1/272
 Usul al Kafi 1/254, Bihar al Anwar 26/88-89, Basa’ir al Darajat pg. 36
 Refer to Usul al Kafi 1/253
 Bihar al Anwar 26/86-97
 Bihar al Anwar 39/151-157
 Bihar al Anwar 39/118-129
 Bihar al Anwar 26/132-136
 Usul al Kafi 1/264
 Usul al Kafi 1/258
 Usul al Kafi 1/258
 Usul al Kafi 1/258
 Refer to Usul al Kafi 1/264
 Usul al Kafi 1/264
Another narration reports from their Imam:
أما الغابر فالعلم بما يكون، وأما المزبور فالعلم بما كان
As for the Ghabir, it is knowledge of that which will happen, and as for al Mazbur, it is knowledge of that which already happened. Refer to Bihar al Anwar 26/18, al Mufid: al Irshad pg. 257, al Tabarsi: al Ihtijaj pg. 203.
This explanation points out the subject matter of each type. One type is related to the happenings of the past, whilst the other is related to that which is to happen.
 Bihar al Anwar 26/59, Basa’ir al Darajat pg. 92
 Al Mazindarani: Sharh Jami’ 6/44
 Asl al Shia pg. 77.
 Bahr al ‘Ulum: Masabih al Usul pg. 4. There are many statements of their scholars which corroborate this. As an example, their greatest Ayat, Shihab al Din l-Najafi says:
إن النبي صلى الله عليه وسلم ضاقت عليه الفرصة ولم يسعه المجال لتعليم جميع أحكام الدين.. وقد قدّم الاشتغال بالحروب على التمحص (كذا) ببيان تفاصل الأحكام.. لاسيما مع عدم كفاية استعداد الناس في زمنه لتلقي جميع ما يحتاج إليه طول قرون
Nabi salla Llahu ‘alayhi wa sallam did not have enough time and he did not have the opportunity to teach all the laws of din… he gave preference to engaging in war over delving into the explanation of the details of the laws… especially since the people of his era were not capable of absorbing all that was needed along the centuries. (al Najafi: his footnotes on Ihqaq al Haq 2/288-289)
Look at how they insult Rasulullah salla Llahu ‘alayhi wa sallam, by claiming that he preferred wars over conveying the laws of Allah. Allah says:
یٰاَیُّهَا الرَّسُوْلُ بَلِّغْ مَاۤ اُنْزِلَ اِلَیْكَ مِنْ رَّبِّكَ
O Messenger, announce that which has been revealed to you from your Lord. Surah al Ma’idah: 67
So did the Rasul of guidance turn away from the command of his Rabb? Can these people (who make such derogatory statements regarding Rasulullah salla Llahu ‘alayhi wa sallam be among the followers of Nabi salla Llahu ‘alayhi wa sallam, let alone his Ahlul Bayt? Does their acceptance of this belief not demand that Allah be belied, as He said”
اَلْیَوْمَ اَكْمَلْتُ لَكُمْ دِیْنَكُمْ وَاَتْمَمْتُ عَلَیْكُمْ نِعْمَتِیْ وَرَضِیْتُ لَكُمُ الْاِسْلَامَ دِیْنًا
This day I have perfected for you your religion and completed My favour upon you and have approved for you Islam as religion. Surah al Ma’idah: 3
Allah subhanahu wa ta ‘ala perfected for us the din. Thus, any statement which contradicts this is kufr and deviation. Yes, the religion which is incomplete, imperfect and will remain so till the end of times, is the religion of the Shia. Their scholars keep adding and removing from it, and it has no shortage of contradictions. Why not, when it is a man-made-religion?
 Usul al Kafi 1/192-193
 Usul al Kafi 1/223-226
 Usul al Kafi 1/225-256
 Usul al Kafi 1/263
 Bihar al Anwar 40/208-212
 Bihar al Anwar 40/127-200
 Bihar al Anwar 40/127, Ibn Babawayh: al Khisal 2/174
 Bihar al Anwar 40/129, Ibn Babawayh: al Khisal 2/175-176
 Bihar al Anwar 40/130, al Khisal 2/175, Basa’ir al Darajat pg. 87
 Bihar al Anwar 40/215, Basa’ir al Darajat pg. 89-90
 This is part of a lengthy narration which speaks about the imaginary types of knowledge possessed by the Imams. Read up on it in Usul al Kafi 1/238, Bihar al Anwar 40/130, al Khisal 2/176-177
 Bihar al Anwar 40/213-218
 The well of Ghars: a well in al Madinah. Refer to Mu’jam al Buldan 4/193, Mu’jam Ma Usta’jam 2/994, al Marasid 2/988
 Bihar al Anwar 40/213, Basa’ir al Darajat pg. 80
 Bihar al Anwar 40/213, Basa’ir al Darajat pg. 80
 Bihar al Anwar 40/215, al Khara’ij wa l-Jara’ih pg. 132
 Usul al Kafi 1/238-242
 Usul al Kafi 1/330
 Usul al Kafi 1/231-232
 Bihar al Anwar 26/18-66
 Bihar al Anwar 26/155-156. This chapter contains 7 narrations.
 Bihar al Anwar 26/180-189. This chapter contains 27 narrations.
 Bihar al Anwar 26/159-179. This chapter contains 63 narrations.
 Bihar al Anwar 26/117-132. This chapter contains 40 narrations.
 Usul al Kafi 1/239, Bihar al Anwar 26/22
 Usul al Kafi 1/239, Bihar al Anwar 26/22
 Refer to Bihar al Anwar 26/22. Refer to the following narrations; 11, 13, 15, 17, 18, 22, 23 25, 61, 65, 78, 80, 90 etc.
 Bihar al Anwar 26/22-23, Basa’ir al Darajat pg. 39
 Bihar al Anwar 26/22-23, Basa’ir al Darajat pg. 39
 Bihar al Anwar 26/23, Basa’ir al Darajat pg. 39
 Bihar al Anwar 26/24, Basa’ir al Darajat pg. 45
 Bihar al Anwar 26/51, Basa’ir al Darajat pg. 45
 Bihar al Anwar 26/51, Basa’ir al Darajat pg. 45
 Bihar al Anwar 26/51, Basa’ir al Darajat pg. 45
 They try to get out of this mess by claiming that Rasulullah salla Llahu ‘alayhi wa sallam specified it for her during his blessed lifetime. Refer to Muqtabas al Athar 23/179
 Bihar al Anwar 26/52-53, Basa’ir al Darajat pg. 45. For more information regarding the supposed book of ‘Ali radiya Llahu ‘anhu, refer to al Bihar 26/24, number 54, 55, and 59.
 Some copies state ‘hidden’ and others state ‘presented’.
 Bihar al Anwar 26/24, Basa’ir al Darajat pg. 39
 Bihar al Anwar 26/56, Basa’ir al Darajat pg. 89, al Mufid: al Ikhtisas pg. 284
 Bihar al Anwar 26/56, Basa’ir al Darajat pg. 89, al Ikhtisas pg. 284
 Fatawa 4/82 (gathered by ‘Abd al Rahman ibn Qasim).
 Bihar al Anwar 26/37, Basa’ir al Darajat pg. 41
 Refer to their narrations regarding this in Bihar al Anwar 26/117-132
 The word fulan in Arabic is used to refer to an unnamed person.
 Bihar al Anwar 26/121, Basa’ir al Darajat pg. 46
 Bihar al Anwar 26/123, Basa’ir al Darajat pg. 47
 Refer to Bihar a-Anwar 26/124-125, Basa’ir al Darajat pg. 52. When we take into consideration their claims that the senior scholars among them communicate with him, we do not find it surprising that some of the Ayatollahs are believed to issue certificates of forgiveness and reports of failure (to the ‘unlucky ones’). They use these to fool their simple minded followers, and shove them into the thick of battle using these fake certificates.
 Bihar al Anwar 26/54, Basa’ir al Darajat pg. 54
 Usul al Kafi 1/304
 The narrations define this:
وعاء من أدم فيه علم النبيين والوصيين، وعلم العلماء الذين مضوا من بني إسرائيل
A vessel made of leather, which contains the knowledge of the Prophets, awsiya’, and the scholars of the Banu Isra’il. (Usul al Kafi 1/239)
It is also described as:
جلد ثور ملئ علما
The skin of a bull, filled with knowledge. (Usul al Kafi 1/241)
How can the Muslims be in need of a constitutional book other than the Qur’an, when Allah perfected the din for us, terminated the revelation of divine books with the Qur’an and abrogated all other religions by means of it? Allah says:
وَمَن يَبْتَغِ غَيْرَ الإِسْلاَمِ دِينًا فَلَن يُقْبَلَ مِنْهُ
And whoever desires other than Islam as religion – never will it be accepted from him. (Surah Al ‘Imran: 85)
Some of their narrations report different colours. Each colour is related to a topic relevant to it, and a smell that conforms to its shape. Thus, there is a red one, which contains the ‘red death’, and with which the awaited one will make his appearance. The Rafidah have been threatened the former as well as the latter generations of the Muslims by means of the red one, as it has the made up story of the promised revenge that will take place. Refer to Usul al Kafi 1/240, Fasl al Mahdiyyah wa al Ghaybah.
 Bihar al Anwar 26/37, Basa’ir al Darajat pg. 41
 Surah al Ahzab: 40
 Nahj al Balaghah pg,. 191
 Surah al Ma’idah: 3
 Surah al Ma’idah: 67
 They are the al ‘Alba’iyyah. They will be discussed later.
 Surah Al ‘Imran: 187
 Surah al Baqarah: 159-160
 Surah al Nahl: 64
 Ibn Hazm: al Muhalla 1/26
 Ibn Hazm: al Muhalla 1/15
 This is a portion of a hadith reported by Ibn Majah in his Sunan (al Muqaddimah, Bab Ittiba’ al Khulafa’ a;-Rahidin 1/16), Ahmed in his Musnad 4/126, al Hakim in his al Mustadrak 1/96, Ibn Abi ‘Asim in Kitab al Sunnah. Further, many authentic narrations have been reported conveying the same meaning as this hadith.
 Ibn Abi ‘Asim in Kitab al Sunnah 1/26
 Musnad Ahmed 5/153
Allah says, “Do they not see the birds above them with wings outspread and [sometimes] folded in? None holds them [aloft] except the Most Merciful. Indeed He is, of all things, Seeing.” Surah al Mulk: 19.
 Sahih al Bukhari 4/73 (Kitab Bad’ al Khalq)
 Al Risalah pg. 20
 Usul al Kafi 1/59
 Ma’arij al Wusul pg. 2, Muwafaqat Sahih al Manqul 1/13
 Surah al Ma’idah: 3
 Tafsir al Safi 1/19
 Minhaj al Sunnah 4/179
 Minhaj al Sunnah 4/179
 Al Imam al Sadiq pg. 126
 As examples;
‘Ali ibn Hussain studied under Jabir, Anas, the Ummahat al Mu’minin: ‘Aisha, Umm Salamah, and Safiyyah, as well as Ibn ‘Abbas, Miswar ibn Makhramah, Abu Rafi’ (the freed slave of Rasulullah salla Llahu ‘alayhi wa sallam) radiya Llahu ‘anhum, Marwan ibn Hakam, Sa’id ibn al Musayyab, and others from the ‘ulama’ of Madinah. Minhaj al Sunnah 2/153, 4/144.
Hassan radiya Llahu ‘anhu studied under his father as well as others, including some of the Tabi’in. This was the result of his great understanding and piety. Minhaj al Sunnah 4/144. The same was the condition of all the ‘ulama’ of the Ahlul Bayt.
 Rijal al Kashshi pg. 28
 Minhaj al Sunnah 4/180
 Usul al Kafi 2/280, Rijal al Kashshi pg. 123
 Rijal al Kashshi pg. 188-189 (Iranian print), Bihar al Anwar 25/322
 Usul al Kafi 1/257
 Refer to the chapters regarding Taqiyyah and Bada.