Tag Archives: imamate

Even Ali’s official letters reject the Shia Imamah


Salam,

Imami Shia claim `Ali had a distinct rank and position that no one else held, but did he clarify this in his official letters?

We find in Nahjul-Balagha, under the section on `Ali’s letters, on page 582 in a letter he sent to the Koufans as he left for Basarah:

مِنْ عَبْدِ اللهِ عَلِيّ أَمِيرِالْمُؤْمِنِينَ إلَى أَهْلِ الْكُوفَةِ، جَبْهَةِ الاَْنْصَارِ وَسَنَامِ الْعَرَبِ أَمَّا بَعْدُ

“From the slave of Allah `Ali, commander of the faithful, to the people of Kufah who are foremost among the supporters and chiefs of the Arabs.”

And in another letter he wrote regarding his Will:

هذَا مَا أَمَرَ بِهِ عَبْدُ اللهِ عَلِيُّ بْنُ أَبِي طَالِب أمِيرُالْمُؤْمِنِينَ فِي مَالِهِ، ابْتِغَاءَ وَجْهِ اللهِ، لِيُولِجَني بِهِ الْجَنَّةَ، وَيُعْطِيَني الاَْمَنَةَ

“This is what was ordered by the slave of Allah `Ali ibn abi Talib, commander of the faithful, regarding his property, seeking Allah’s face.”

On the other hand we see the leaders before him, such as `Umar ibn al-Khattab write their letters identically, like in al-Ahkam al-Sultaniyyah, the first volume, on page 122:

من عبدالله عمر بن الخطاب أمير المؤمنين إلى عبد الله بن قيس، سلام عليك، أما بعد

“From the slave of Allah `Umar ibn al-Khattab, commander of the faithful, to `Abdullah ibn Qays, peace be upon you.”

And the leader after him, also all of them wrote the exact same words, such as abu Ja`far al-Mansour, in al-Kamil-fil-Lughah, third volume 1490-1491:

من عبد الله عبد الله أمير المؤمنين، إلى محمد بن عبد الله، أما بعد

“From the slave of Allah `Abdullah, commander of the faithful, to Muhammad bin `Abdullah.”

In other words all of them except Abu Bakr al-Siddeeq wrote the exact same expressions, this is because Abu Bakr had a distinct station of being the actual successor, so he would write “Khalifatu Rasul-Allah” and the title of “Commander of the faithful” was not used in his time.

If `Ali had a distinct position and elevated status, why didn’t he use it to identify himself? For instance Shia claim he’s “The infallible leader” or they say “Wasi Rasul-Allah”, why did he not use these titles to show his special position?

So ponder.

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Shia scholar: Early Shias did not believe in Infallibility of Imams


Grand Ayatollah Kamal al-Haydari says the Shia of the first three centuries did NOT believe in the concept of INFALLIBILITY of the Imams. He provides evidence from Shia books.

 

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Imami Shia say: Prophet Adam (as) did not testify to Wilayah of 12 Imams


Sura TaaHaa Ayah 115 “And certainly We took a covenant from Adam before, but he forgot; and We did not find in him any firm resolve.”

Imam Muhammad Baqir (asws) said, “And certainly We gave a covenant to Adam before, but he forgot” refers to the taking of an oath from Adam (as) regarding Muhammad (saw) and the Imams (asws) after Him but Adam (as) was negligent in His oath. Adam (as) did not have the “firm resolve” to recognize the true status of Muhammad (saw) and the Imams (asws). The reason behind giving the title of Olil Azm (owners of the “firm resolve”) to the five Olil Azm messengers is that Allah took an oath from Them regarding Muhammad (saw), His Successors and al Mahdi (atfs). They, the five Olil Azm, testified to this oath with “a firm resolve” they accepted the oath as the truth.”

(Al Kafi vol 1 pg 416, Tafseer Qummi Second Edition pg 65)

Abu Hamza narrates Imam Muhammad Baqir (asws) said, “Allah took a covenant from the prophets and said, “Am I not your Lord?”

The prophets replied, “Yes. You are”.

Allah asked, “Is Muhammad (saw) not My Messenger? Is Ali (asws) not Ameerul Momineen (asws)? Are His Successors not the authorities appointed by Me? Are They not the keepers of My knowledge? Is al Mahdi (atfs) not the one with whom I will support My religion? Is He not the one through whom I will spread My government? Is he not the one through whom I will avenge My enemies? Is he not the one through whom the people will worship Me, willingly or unwillingly?”

The prophets replied, “We believe in this covenant and we testify to this, O’our Lord”.

Imam Muhammad Baqir (asws) then said, “Adam (as) did not deny this covenant but He did not testify to it. Therefore the religion was announced through the five messengers who testified in al Mahdi (atfs). However Adam (as) did not have the “firm resolve” to testify. This is the meaning of this ayah.”

(Tafseer al Burhan vol 5 pg 191, Taweel al Ayat al Dhahira pg 313)

Sura Furqaan Ayah 26 “The kingdom on that day shall rightly belong to the Beneficent Allah, and a hard day shall it be for the unbelievers.”

Ali bin Asbaat narrates from some of Our companions, “The kingdom” belongs to Allah on “that day” and on every other day but the above ayah refers to the rising of al Mahdi (atfs) when everyone will worship Allah.”

(Taweel al Ayat al Dhahira pg 369)

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Saqīfah incident actually disproves Shia concept of Imamate


بسم الله الرحمن الرحیم

Saqīfa incident actually disproves Shia concept of Imamate/Wilayah of Ali

Shias believe the Prophet (S) declared Caliph Ali as the first Imam in Ghadeer. Shias say Abu Bakr and Umar plotted in Saqifa against Ali, and hence snatched the Caliphate from him. This is how they think about this incident, but an unbiased look at this incident shows that it was impossible. First of all, the people of Madinah, whom Allah called ‘Ansar’ which means ‘the Helpers’ had gathered at Saqifah. Their gathering in Saqifah was for the purpose of selecting a Caliph from amongst themselves. Hence, if anyone plotted against Ali, it was actually by these people whom Allah declared ‘Ansar’. Abu Bakr and Umar only came to Saqifah to stop them. If they had any intention to select a Caliph at Saqifah, which would have been the last thing in their mind when they heard the gathering of Ansar at Saqifah, they would have gone to Saqifah with a large number of Muhajireen i.e ‘The Immigrants’. They only intended to stop the Ansar from selecting a Caliph, because they didn’t have the right since the Prophet (S) had clearly declared that the Caliph would be from the ‘Quraish’. But aside from that, the gathering of Ansar at Saqifah shows that those people didn’t consider the event of Ghadeer to be the appointment of Ali as the first Caliph. And if Ghadeer event was the evidence of the appointment of Ali as the first Caliph, than the Ansar were the first people to go against Ali. 

When Abu Bakr and Umar reached Saqifah with Abu Ubaidah, and when they looked at the situation, they tried to stop Ansar from selecting a Caliph from amongst them. They talked to them, and persuaded many people from Ansar. How would anyone from Ansar agree with them, if they didn’t think Abu Bakr and Umar were telling the truth? How can Abu Bakr, Umar and Abu Ubaidah force anyone from Ansar to accept their stance when they were only three people in a large gathering of Ansar? And as the Shias preach day and night, Abu Bakr and Umar didn’t even have the superficial powers which would have forced the Ansar to agree with them! The only thing with which they convinced the Ansar was Quran and Sunnah. But still, there were few Ansari who wanted to choose a Caliph from amongst them. If they had succeeded, and if Abu Bakr and Umar hadn’t stopped them, it would have been Ansar who would have made the first error of choosing a wrong person as Caliph as both Sunnis and Shias agree that the Caliph is from the Quraish. But Abu Bakr and Umar stopped them from committing this error, and not by force, but with discussion and wisdom.

When some of the Ansari still wanted to choose a person from amongst them as Caliph, Umar knew that they can only be stopped from selecting a man from their own as Caliph, by selecting an eligible person from Quraish as the Caliph. And he was Abu Bakr, so Umar told him to move his hand forth, and he rendered allegiance to Abu Bakr. The Ansar who were convinced as a result of the discussion that the Caliph has to be from the Quraish started rendering allegiance to him, so much so that all of them rendered allegiance to him. And Umar saved the Muslims from the division on that day with his wisdom.

Hence this event is not actually a crime of Abu Bakr and Umar, but it is the event which shows how they protected the Muslims from division on the very first day after the death of the Prophet (S). If Ansar had succeeded in choosing a caliph from amongst them, the unity of Muslims would have been at stake. Because the Muhajireen wouldn’t render allegiance to an Ansari Caliph, since neither the Ansar could force the Muhajireen nor they could convince the Muhajireen to accept an Ansari as a Caliph in the light of Quran and Sunnah. The Muslims would have been fighting with one another, rather than against the rebels and the kuffar. And Ali would still not have got the position of the Caliph, because just like Ansar didn’t think the event of Ghadeer as the appointment of Ali as Caliph, so was the case with the Muhajireen, because the Muhajireen considered Abu Bakr to be the eligible person for Caliphate.

Conclusion:
Ali wasn’t considered as ‘the divinely appointed first Caliph’ by Ansar as well as Muhajireen. And he wouldn’t have become even the fourth caliph of the Muslims if Abu Bakr and Umar hadn’t intervened at Saqifah, because that would have lead to the division of Muslims and it would have been the biggest catastrophe, since the centre of Islam would have become the battleground between the two factions of Muslims, and before they could have settled their dispute, the rebels and the Kuffar would have overpowered them. We need to be thankful for the role of Abu Bakr and Umar in Saqifah, rather than condemning them.

Wa lillahil hamd ! 

 

By Kalaam (Islamic-Forum.net)
Posted by 13S2010

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Does the belief in Imamah permit the so called “Ghaybah”?


al-Salamu `Aleykum,

Everyone knows the original argument of the early Imami Shia, that the Imam must be available at all times and if there is no Imam the world would crumble and the earth would shake and all that other baseless nonsense.

Now the famous Shia scholar al-Murtada who came after the Ghaybah like all his other companions had to defend the concept stated above, his biggest problem at that point was that THERE WAS NO IMAM, their man was hidden in occultation.

al-Murtada wrote a book on Ghaybah just like his other companions, each of them trying to explain it, each making excuses for it. What caught my eye was one sentence he wrote in his book. He wrote: “Would you accept that the disappearance (Of the Imam) is permitted (In Islam and intellect) ?”

Since he wrote his book to defend their theory of 12 Imams I knew he would say “YES I DO”. In fact that’s what he said right after it:

أنا لذلك مجوز

“I permit it.”

After this he tries to give some excuses as to why he permits it, although in the previous paragraph he himself was saying “We don’t know the true wisdom behind it.”

ANYWAYS

I remembered at that point, the argument of the first early Imami Shia who were so stuck up on having an infallible Imam 24/7. Those early Shia who if they were asked: “Okay you guys claim that the earth needs an infallible Imam the whole time, would it be acceptable if this Imam let’s say was handicapped and couldn’t do his job? or he took a vacation without telling anyone and disappeared for a couple of months?”

These early Imami scholars who were the heavyweights of the Mahdab during their time would have surely said:

“NO WAY! The Imam needs to be always present! Who then will guide the people and correct the innovations and explain the Qur’an!? The intellect does not allow this!!! If the Imam is gone then Allah would not be a just God! The presence of the Imam is out of grace and Lutf so how can he disappear!? The earth will tremble and mountains will fall bla bla…”

Then I remembered, it was these same early scholars who invented the Madhab in the first place, they fabricated these narrations and made up the entire story to begin with!!! So maybe they declared in their narrations that the Imam must NEVER be allowed to disappear, which in turn destroys the dumber theory of Ghaybah?

I opened my Kafi and I knew that my best bet would be those comical chapters about the earth shattering without the presence of an Imam.

I found two chapters related to this each having 7 to 10 narrations, but unfortunately all of them were weak except 2 or 3, even these are mainly Hasan and Hasan Muwathaq and one is Sahih… anyway, here you go, these are authentic narrations from al-Kafi:

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ مَنْصُورِ بْنِ يُونُسَ وَ سَعْدَانَ بْنِ مُسْلِمٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ إِنَّ الْأَرْضَ لَا تَخْلُو إِلَّا وَ فِيهَا إِمَامٌ كَيْمَا إِنْ زَادَ الْمُؤْمِنُونَ شَيْئاً رَدَّهُمْ وَ إِنْ نَقَصُوا شَيْئاً أَتَمَّهُ لَهُمْ

[…from Ishaq bin `Ammar from abi `Abdillah (as): I heard him say: “The earth will not be without an Imam, so that he may correct the believers if they add (to the religion) and if they miss something he would complete it for them.]

مُحَمَّدُ بْنُ يَحْيَى الْعَطَّارُ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ دَاوُدَ الرَّقِّيِّ عَنِ الْعَبْدِ الصَّالِحِ ( عليه السلام ) قَالَ إِنَّ الْحُجَّةَ لَا تَقُومُ لِلَّهِ عَلَى خَلْقِهِ إِلَّا بِإِمَامٍ حَتَّى يُعْرَفَ

[… from Dawud al-Raqqi from al-`Abd al-Salih (as): He said: “The Hujjah of Allah on his creation shall not be established except with an Imam so that he may be known.]

As the reader can see from their older inventions, before the Ghaybah issue messed up their plans, their authentic narrations were stating that THERE MUST BE AN IMAM WHO IS PRESENT AT ALL TIMES, not one who is hidden! Because the hidden one cannot explain the divine arguments of God so that his Hujjah be known nor can he correct the mistakes of the believers, as you can see the reason for the need of an Imam at ALL TIMES is to fulfill these purposes. However, the concept of having a hidden one contradicts this, so the intellect rejects the occultation as well as the texts, and since their entire charade is built on their weak “intellect” then it all falls apart once more.

By Hani
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Iran arrests Shia intellectual & Scholar for his ‘anti-Imamate’ article


بسم الله الرحمن الرحیم


Iranian regime arrested a Shia intellectual and scholar, Dr.Sayyed Ali Asghar Ghoravi, for his article about Imamate. In the article Dr.Ghoravi mentioned that leaders are appointed through Shura of the people not divinely. He discuses the verses that Shia use to prove the appointment of Ali (ra) and refutes them. His article angered many Ayatollahs who asked the government to punish him and shutdown the newspaper.


This is his wikipedia page:
http://fa.wikipedia….i/علی‌اصغر_غروی

He was arrested on Sunday in Isfahan and transferred to a prison in Tehran. Not only that but even the newspaper, Roznameh Bahar, that published his article has been forced to shutdown.

He studied in Iran and Lebanon and holds doctorate in Islamic philosophy.

His Article

I will translate some of his points – I haven’t read the article completely:

This day I have perfected for you your religion and completed My favor upon you and have approved for you Islam as religion. [Maida:3]

– The verses before and after shows that Allah (swt) gives the Prophet (saw) the responsibility to convey the message, nothing should stop him from doing his job and He shouldn’t worry about the opposition from the disbelievers. From the way and style of the verse it becomes clear that the “completion of favor” is the divine revelation (Quran) and Islam. Meaning, now that revelation has been conveyed to the people without any defects, the favor has been completed. 

– If the verse “Convey that which we have revealed upon you” [Madia: 67] was about introducing Ali (as) for caliphate, Allah would have mentioned it clearly right here in the verse. Allah is wise. 

– Ali (as) himself in Nahj al-Balagha emphasize that a political government comes through Bayah and vote. For example Amir al-Muminin says to Muawiah in letter 6 of Nahj al-Balagha:

Verily, the people who payed allegiance to Abu Bakr, Umar and Uthman, have payed allegiance to me based on the same principles as the allegiance to them. So anyone who was present has no right to go against his pledge of allegiance, and anyone who was absent has no right to oppose it. And verily shura (consultation) is only the right of the Muhajirs and the Ansar. So if they decide upon a man and declare him their imam, then it is with the pleasure of Allah.


The words of Ali clearly shows that caliphate is not something divine, rather the political successors of the Prophet (saw) must be appointed through people. 

– Ali (as) never talks about his divine appointment and his appointment by the Prophet (saw). Even when he wants to defend his right for caliphate, he emphasizes on his merits and his suitabilities and informs the people about these points so that they don’t make mistake in appointing their leader. In entire sermons of Nahjul Balagha “awareness and selection (of leader)” is so clear that it leaves no doubt what opinion of Ali (as) was about a government. 

– The behavior of Ali (as) towards the three caliphs especially Abubakr and Omar, as mentioned in many history books, clearly shows that he didn’t consider them to be people who would disobey the command of the Prophet (saw) and usurp the government. The cooperation of Ali (as) with Khulafa, which he himself have mentioned many times is so compassionate that leaves no room for doubt. 

For example in the book al-Gharat al-Thaqafi Shi’i quotes Amir al-muminin Ali (as): “When the Prophet (saw) completed his mission, Allah took him from this world, peace and blessing of Allah be upon him, then the Muslims appointed two worthy men as his successors and those two leaders acted upon the book and the Sunnah and did not deviant from the Sunnah and ways of the Prophet (saw). Then Allah took their souls. May Allah have mercy on them.”

– If Amir al-Muminin was divinely appointed after the Prophet (saw), would his courage stop him to unleash his sword to implement the order and justice of Allah? Was it not expected from the gate of knowledge to explain the truth in time when needed?

…and the article continues

Full Article:
http://www.kaleme.co…/01/klm-162428/

http://mizankhabar.n…ا-الگوی-ایمانی؟ 

By AbuMuslimKhorasani
Posted by 13S2010

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Why a Shia brother rejected Shia sect and embraced Original Islam


بسم الله الرحمن الرحیم

A Former Shia brother, who recently abandoned Shia sect, was asked what made him leave the sect of Twelver Shiism and embrace original Islam, AhlusSunnah wal Jama’ah, the Islam of Prophet (saw), his Ahlulbayt and Sahaba (may Allah be pleased with them).

Here is his response (Check the end of article for original link):

:JazakAllah: Akhi, and may Allah(swt) always guide us towards the Haq.

There many issues that changed my mind over time, however the main one was the concept of Imamate. I wouldn’t say that i had doubts over it while I was a Shirazi, but rather, i tended to avoid looking at the details of the doctrine and focused a lot on Sahaba(ra) and other non important issues (which Yasser Al-Habib focuses a lot more). If you have noticed or not from Yasser Al-Habib, he is not as open on the Immamate doctrine as he is on Aisha(ra) and the rest of the Sahaba(ra), in which all of his baseless and deceptive accusations against them have been eloquently refuted on the behalf of the AhlulSunnah. There was one short clip of him where one person asked him why the Immamate doctrine is not in descriptive details in the Quran as other fundamental beliefs are, for example ; Tawheed, prophet hood, Qiyama,  justice of Allah(swt), Salat, Zakat and Hajj. His answer was that one must look for the details in the Hadith jin order to fully understand immamate just as one needs to know the details of Salat in the Hadith, because the details on how we pray is not in the Quran. However, this argument is flawed on so many levels, because firstly, Salat according to the Shia falls under Furu’ Al-Din and Immamate falls under Usool Al-Din making it not only more important than Salat, but a fundamental pillar of the Shia faith that is even more important than prophethood, hence, Al-Habib’s comparison of Immamate with Salat is clearly invalid.

Moreover, when we read the Quran, we find no mention of this concept any where. For example, there are numerous verses in the Quran that fully describe the general fundamental islamic such  Tawheed, Prophet hood, the angels, resurrection ect, but the Quran is completely silent on imamate. Salat, which according to Shias is less important than the belief of Imamate, is mentioned humorously over 700 times in the noble Quran, where Allah(swt) describes that one must prostrate, face the Qibla and not associate any partner with him during salat, but there are no verses explicitly declaring that a believer must obey the infallible and divinely appointed Awsiya of their time in order to reach salvation . Instead the Allah(swt) describes in the Quran that the believers are those who obey him, obey his prophet(pbuh), do righteous deeds, pay zakat and pray.

Moreover, let us now compare, the doctrines of Tawheed, prophet hood, with the verses that the Shias use to support  Immamate to see how much each is described by Allah(swt) and emphasized. Lets start of with Tahweed.

Tawheed(Ones of God)



“And I (Allah) created not the jinn and mankind except that they should worship Me (Alone).” [Az-Zariyat 51:56]

And your Lord has decreed that you worship none but Him…” [Al-Isra’ 17:23]

Say: Serve ye in place of Allah that which possesseth for you neither hurt nor use? Allah it is Who is the Hearer, the Knower.” [Quran 5:76]

“And indeed when we heard the Guidance (this Qur’an), we believed therein (Islamic Monotheism), and whosoever believes in his Lord shall have no fear, either of a decrease in the reward of his good deeds or an increase in the punishment for his sins” [Al-Jinn 72:13]

“Indeed, We sent Nuh (Noah) to his people and he said: “O my people! Worship Allah! You have no other Ilah (God) but Him. Certainly, I fear for you the torment of a Great Day!” [Al-A’raf 7: 59]

“And verily, We have sent among every Ummah (community, nation) a Messenger (proclaiming): “Worship Allah (Alone), and avoid (or keep away from) all false deities” Then of them were some whom Allah guided and of them were some upon whom the straying was justified. So travel through the land and see what was the end of those who denied (the truth).” [An-Nahl 16:36]

“And your Lord has decreed that you worship none but Him…” [Al-Isra’ 17:23]

“You (Alone) we worship, and You (Alone) we ask for help (for each and everything)” [Al-Fatihah 1:5]

“That is Allah, your Lord!. There is no god but He, the Creator of all things. Then worship Him, and He has power to dispose of all affairs” [Al-An’am 6:102]


Prophet Hood



Muhammad is not the father of any of your men, but (he is) the Messenger of Allah, and the Seal of the Prophets: and Allah has full knowledge of all things.”(The Holy Quran, Al-Ahzab 33:40)

“Say (O Muslims): We believe in God and that which is revealed to us and that which was revealed to Abraham and Ishmael, and Isaac and Jacob, and their children, and that which Moses and Jesus received and that the prophets received from their Lord. We make no distinction between any of them and unto Him we have surrendered.” (Quran 2:136)

“Say: “O men! I am sent unto you all, as the Messenger of Allah, to Whom belongeth the dominion of the heavens and the earth: there is no god but He: it is He That giveth both life and death. So believe in Allah and His Messenger, the Unlettered Prophet, who believeth in Allah and His words: follow him that (so) ye may be guided.” (The Holy Quran, Al-Araf 7:158)

And when Jesus son of Mary said, ‘Children of Israel. I am indeed the messenger to you, confirming the Torah that is before me, and giving good tidings of a Messenger who shall come after me, whose name shall be the praised one…” (Quran 61:6)

This is the Scripture whereof there is no doubt, a guidance unto those who fear Allah, believe in the Unseen, are steadfast in prayer, give charity from what We have provided for them, and believe in the Revelation sent to you (O Muhammad) and before you, and (in their hearts) have the assurance of the Hereafter. They are on (true) guidance, from their Lord, and it is these who shall be successful. “(The Holy Quran, Al-Bagara 2:2-5)

And We never sent a messenger save with the language of his folk, that he [Hazrat Muhammad(SAW)] might make (the message) clear for them. Then Allah sendeth whom He will astray, and guideth whom He will. He is the Mighty, the Wise.” (The Holy Quran, Ibrahim 14:4)

It is not fitting for a Believer, man or woman, when a matter has been decided by Allah and His Messenger to have any option about their decision: if any one disobeys Allah and His Messenger, he is indeed on a clearly wrong Path.” (The Holy Quran, Al-Ahzab 33:36)
This Aya directly above ^ , portrays a very important point. Notice how Allah(swt) emphasized on him and the prophet being obeyed and that only a true believer is the one who fully obeys him and his prophet. At the same time, you see in this Aya nothing mentioned about the believers being obliged to obey a divinely appointed imam after the prophet as the Shia claim as a requirement to be a true believer. 

There are still many more verses that clearly explain Tawheed and Prophet hood, but these are the only ones I posted to keep this message short. 

Now let us look at the verses that the Shia use to prove their Immamate doctrine. 


Immamate(Divine leadership)



Your ally is none but Allah and [therefore] His Messenger and those who have believed – those who establish prayer and give zakah, and they bow [in worship]”.[5:55]

“And abide in your houses and do not display yourselves as [was] the display of the former times of ignorance. And establish prayer and give zakah and obey Allah and His Messenger. Allah intends only to remove from you the impurity [of sin], O people of the [Prophet’s] household, and to purify you with [extensive] purification.”[33:33]

O you who have believed, obey Allah and obey the Messenger and those in authority among you. And if you disagree over anything, refer it to Allah and the Messenger, if you should believe in Allah and the Last Day. That is the best [way] and best in result“.[4:59]

And this is it for Immamate! Those are the  verses mostly used by the Shias to prove their false doctrine. Now compare these verses with the verses that explain Taweheed and prophet hood. Notice the great vibe in the verses that explain them while you see the complete opposite with the verses that the Shias use to try and prove immamte with. For example, from the Tawheed verses, after simiply reading the Ayas without referring to any exegesis and Hadith, we can easily derive from their meaning that Allah(swt) is one that is to be worshiped alone. Moreover, in the verses that explain prophet hood, we can clearly learn that Muhamed is the last messenger sent by God and like past prophets sent by God to warn the people and bring them to worship Allah(swt) alone. Moreover, aside from these verses, a full chapter (Surat Yusef) in the Quran talks about the history of prophet Yusef(as).

However, when we get to examine the verses that the Shias use to prove Immamate, we do not feel that same vibe and strength when reading the verses that refer to Tawheed and prophet hood. In other words, from these verses , nothing clearly mentions that after the prophet, there will be divinely appointed men by God who will guide the Ummah and just as prophets guided them and that rejecting their authority constitutes to disbelieve just as rejecting a prophet. 

Now to examine this verse that has been misinterpreted to death for the past hundreds of years. “O you who have believed, obey Allah and obey the Messenger and those in authority among you. And if you disagree over anything, refer it to Allah and the Messenger, if you should believe in Allah and the Last Day. That is the best [way] and best in result“.[4:59]

This verse, does not prove immamate. In fact, if we look at the context, it’s still isn’t as detailed in a way to support the claim  of the obligation to follow divinely appointed Imams who are infallible and above all prophets except Muhamed(pbuh). The word ” Ulul Al-Amr” from the noble verse in Arabic translates to those in authority among you. This type of authority is not regarded to a specific individual or people, but rather, generally states ANY authority . For example, those in authority can refer to our parents, because in Islam, we are obliged to obey our parents despite the circumstances unless they bring you away from Islam, then you do not have to obey them. Moreover, religious scholars are recognized as those in authority among us. There are many hadiths(both in sunni and Shias texts) which emphasis on the importance and virtuous status of knowledgeable scholars. Moreover, the prophet stated that the scholars of the Ummah have a higher status than the ordinary people and must be respected and obeyed. It is also worth to mention that during the lifetime of the prophet, the prophet would assign leaders that represent him  to armies or caravans that travel to far cities and places where the prophet himself does not accompany them. For example, at times, he would assign Imam Ali(ra) as his representative to lead a group of his companions(ra) on journeys to far cities and towns where the prophet does not accompany them and obliges his companions to obey those in authority among them(being Ali) , otherwise, they would have disobeyed the prophet’s command. 

Moreover, the second part of the Aya is actually an indirect rebuttal to the Shia claim on Immamate. In other words, the second part of the Aya, Allah(swt), tells us that when ever we differ among ourselves, then we refer back to Allah(swt) and the messenger. What Allah(swt) meant by that, is when ideological differences arise between the Muslims then we refer back to him by going back to his book; the noble Quran and the prophet’s Sunnah, being the authentic hadith. With that being said, Allah(swt) does not tell us that if we differ among ourselves, that we refer back to a divinely appointed Imam that guides his people of his time. Allah(swt) in the second part of the verse only tells up to refer back to his book, and the Sunnah of his prophet. Moreover, this verse also helps defend what I’m stating because Allah(swt) described the unbeliever to reject him and the prophet, but no where does he mention that if one rejects a divinly appointed Imam that comes after the prophet, he will be considered a disbeliever as the Shia believe in. In fact the verse and it’s meaning is very clear!. It is not fitting for a Believer, man or woman, when a matter has been decided by Allah and His Messenger to have any option about their decision: if any one disobeys Allah and His Messenger, he is indeed on a clearly wrong Path.” (The Holy Quran, Al-Ahzab 33:36)


With that being, any unbiased person after reading the noble Quran, can no doubt conclude that the Immamate doctrine is an innovated myth that has no roots in the orthodox teachings of Muhamed(pbuh).


I have more to say on other issues, for example, Tahrif, Saqifa, Sahaba(ra) and other issues,  but time does not permit me to do that for now. Inshallah once I free up sometime in university, I will be fully explaining my position on Immamate and Sahaba(ra) on sc and here. 

:Wassalam:

[ END of RESPONSE ]

Written by Puretruth (Former Shia). 
Original article link
Posted here by 13S2010

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