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Impact of Imamah on at-Tawheed. See how belief in Imamah ruined shia belief in at-Tawheed (Oneness of God). To belief in Imamah, it is must for one to disbelief in Allah, Qur’an and Islam.

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Another proof of Shiism/ Shiite lies and deception from Sunni sources. As an example the Shia website Answering-Ansar team states in their revised edition of ‘Ali un-Wali Allah; in Kalima & Adhan’:

Quoting Answering-Ansar:
The Wilayat of Maula ‘Ali (as) and the perfection of the religionJust after the declaration of the Imam Ali’s (as) guardianship, Allah (swt) revealed the verse “Al yaumu akmaltu lakum deenakum” and made it clear for everyone that though belief in the Unity of Allah, the Prophethood, prayers, fasting, pilgrimage, the payment of poor-rate and jihad already existed, without the Wilayat of Ali (as) the Religion cannot be complete and perfect.

Abu Sa’eed al-Khudri has narrated that this verse descended upon the Holy Prophet (s) on the day of Ghadir e Khum when he declared that Ali was the leader of whom ever was he. Abu Hurairah has also narrated it and he has also further said that this verse revealed on 18th of the month of Dhil-Hij when the Holy Prophet (s) returned from Hujjat al-Widah (the last pilgrimage).

1. Tafseer Ibn Katheer, volume 2, page 14, published in Egypt.            

2. Tafseer Durre Manthur, volume 2, page 259, published in Egypt.

After the narrations of the two companions Abu Sa’eed and Abu Hurairah it is crystal clear that until the Prophet (s) declared the Wilayat of Ali (as) on the day of Ghadir e Khum, Allah (swt) did not declare the religion to be perfected until this happened. Now, when without the declaration of the Wilayat of Ali (as) the religion is incomplete, then how can the Kalima and Adhan of the Muslims be complete without it?

Ali un-Wali Allah; in Kalima & Adhan, page 8

However, the only thing that becomes crystal clear after reading this quote cited by the Answering-Ansar team and checking the two referenced texts is that this is an outright case of misquoting and distorting Sunnī texts.

The verse inaccurately transliterated and mentioned by the Answering-Ansar team is a part of a longer verse:

الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الْإِسْلَامَ دِينًا

“Today, I have perfected your religion for you, and have completed My blessing upon you, and chosen Islam as religion and a way of life for you.” [Surah al-Ma’idah 5:3]

And the references provided for the quote mentioning the two narrations which support the argument of Answering-Ansar are:

1.      Tafsīr al-Qur’ān al-`Ažīm of Abū al-Fidā’ Ibn Kathīr (d. 774)

2.      al-Durr al-Manthūr fi al-Tafsīr bi al-Ma’thūr of Jalāl al-Dīn al-Suyūţī (d. 911)

Let us now check these two references and see what the authors of these two books have, in reality, said in their works.

The Tafsīr of Ibn Kathīr

What Ibn Kathīr actually states about this verse and those two narrations in his Tafsīr is:

وقد روى ابن مردويه من طريق أبي هارون العبدي عن أبي سعيد الخدري أنها نزلت على رسول الله صلى الله عليه وسلم يوم غدير خم حين قال لعلي من كنت مولاه فعلي مولاه ثم رواه عن أبي هريرة وفيه أنه اليوم الثامن عشر من ذي الحجة يعني مرجعه عليه السلام من حجة الوداع ولا يصح لا هذا ولا هذا بل الصواب الذي لا شك فيه ولا مرية أنها أنزلت يوم عرفة وكان يوم جمعة كما روى ذلك أمير المؤمنين عمر بن الخطاب وعلي بن أبي طالب وأول ملوك الاسلام معاوية بن أبي سفيان وترجمان القرآن عبد الله بن عباس وسمرة بن جندب رضي الله عنه وأرسله الشعبي وقتادة بن دعامة وشهر بن حوشب وغير واحد من الأئمة والعلماء واختاره ابن جرير الطبري رحمه الله

“Ibn Mardawayh has narrated with the chain of Abū Hārūn al-`Abdī, from Abū Sa`īd al-Khudrī that it was revealed upon the Messenger of Allāh (saws) on the day of Ghadīr Khumm, when he said to `Alī: ‘Anyone whose mawlá I am, `Ali is his mawlá.’ Then he also narrated that from Abū Hurayra, which included that it was the eighteenth day of Dhū al-Ĥijja, which means the day of his (saws) return from Ĥijjat al-Widā`. This, however, is not authentic; neither the first (narration) nor the second. Rather, the correct opinion, in which there is no doubt and dispute, is that the verse was revealed on the day of `Arafa, and that was on a Friday, as narrated by the Commander of the Believers, `Umar ibn al-Khaţţāb, `Alī ibn Abī Ţālib; the first king of Islam, Mu`āwiya ibn Abī Sufyān, `Abd Allāh ibn `Abbās, the dragoman of the Qur’ān and Samura ibn Jundub (ra), and reported in a dispatched manner by al-Sha`bī, Qatāda ibn Di`āma, Shahr ibn Ĥawshab and several others from among the Imāms and scholars; and this is the opinion preferred by Ibn Jarīr al-Ţabarī (ra).”

Ibn Kathīr’s words in his Tafsīr have been, as obvious, half-quoted by the Answering-Ansar team to deceive the readers.

al-Durr al-Manthūr of al-Suyūţī

al-Suyūţī, after mentioning several authentic narrations from Şaĥīĥ al-Bukhārī and other Sunnī texts that disprove the notion pushed forth by the Answering-Ansar team about the verse in discussion, writes:

وأخرج ابن مردويه وابن عساكر بسند ضعيف عن أبي سعيد الخدري قال لما نصب رسول الله صلى الله عليه وسلم عليا يوم غدير خم فنادى له بالولاية هبط جبريل عليه بهذه الآية اليوم أكملت لكم دينكم وأخرج ابن مردويه والخطيب وابن عساكر بسند ضعيف عن أبي هريرة قال لما كان يوم غدير خم وهو يوم ثماني عشر من ذي الحجة قال النبي صلى الله عليه وسلم من كنت مولاه فعلى مولاه فأنزل الله اليوم أكملت لكم دينكم

“It is documented by Ibn Mardawayh and Ibn `Asākir, with a weak chain of transmission, from Abū Sa`īd al-Khudrī that he said: ‘When the Messenger of Allāh (saws) appointed `Alī on the day of Ghadīr Khumm and announced the guardianship for him, Jibrīl descended upon him with this verse: ‘Today, I have perfected your religion for you…’’ [5:3]. And Ibn Mardawayh, al-Khaţīb and Ibn `Asākir document, with a weak chain of transmission, from Abū Hurayra that he said: ‘When it was the day of Ghadīr Khumm, which was the eighteenth day of Dhū al-Ĥijja, the Prophet (saws) said: ‘Anyone whose mawlá I am, `Ali is his mawlá.’ So, Allāh revealed ‘‘Today, I have perfected your religion for you…’’ [5:3].”

It is clear from al-Suyūţī’s actual words in al-Durr al-Manthūr that the narrations of these two Companions (ra) are unreliable, for they are related with a weak chain of transmission. This part, of course, was deceptively left out by the Answering-Ansar team. Readers should read the quotes of Ibn Kathīr and al-Suyūţī again, and compare it to what Answering-Ansar quotes:

Quoting Answering-Ansar:
Abu Sa’eed al-Khudri has narrated that this verse descended upon the Holy Prophet (s) on the day of Ghadir e Khum when he declared that Ali was the leader of whom ever was he. Abu Hurairah has also narrated it and he has also further said that this verse revealed on 18th of the month of Dhil-Hij when the Holy Prophet (s) returned from Hujjat al-Widah (the last pilgrimage).1. Tafseer Ibn Katheer, volume 2, page 14, published in Egypt.            

2. Tafseer Durre Manthur, volume 2, page 259, published in Egypt.

Ali un-Wali Allah; in Kalima & Adhan, page 8

The misquotation and distortion is quite clear.

Why Such Deception?

It should be evident to all from reading the above that had the Answering-Ansar team completely quoted what Ibn Kathīr and al-Suyūţī said while mentioning these two narrations, it would have been impossible for them to substantiate their argument and say:

Quoting Answering-Ansar:
After the narrations of the two companions Abu Sa’eed and Abu Hurairah it is crystal clear that until the Prophet (s) declared the Wilayat of Ali (as) on the day of Ghadir e Khum, Allah (swt) did not declare the religion to be perfected until this happened. Now, when without the declaration of the Wilayat of Ali (as) the religion is incomplete, then how can the Kalima and Adhan of the Muslims be complete without it?

Ali un-Wali Allah; in Kalima & Adhan, page 8

Thus, of course, they chose the Shī`ī way of handling Sunnī texts, by misquoting them to give readers the entirely opposite picture of what they really mention and establish.

May Allāh (swt) save us from deception and misquotation of religious texts.

It is only Allah (swt) who gives success, and blessings and peace be on the Seal of the Prophets, his Pure Progeny and his Noble Companions.

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Regarding the verse of Allah (swt):

Say: “I am only a man like you, to whom has been revealed that your god is one God. So whoever would hope for the meeting with his Lord – let him do righteous work and not associate in the worship of his Lord anyone.” [Quran 18:110]

والعياشي عن الصادق عليه السلام إنه سئل عن هذه الآية فقال العمل الصالح المعرفة بالأئمة ولا يشرك بعبادة ربه أحدا التسليم لعلي عليه السلام لا يشرك معه في الخلافة من ليس ذلك له ولا هو من أهله .

al-’Ayyashi from al-Sadiq (as) that: he was asked about this verse so he said: “Righteous work” is knowing the Imams, “Not associate in the worship of his Lord anyone” to submit to ‘Ali (as) and not associate with him anyone in Khilafah who is not from its people.

والقمي عنه عليه السلام ولا يشرك بعبادة ربه أحدا قال لا يتخذ مع ولاية آل محمد صلوات الله عليهم غيرهم وولايتهم العمل الصالح من أشرك بعبادة ربه فقد أشرك بولايتنا وكفر بها وجحد أمير المؤمنين عليه السلام حقه وولايته .

al-Qummi from al-Sadiq (as): “Not associate in the worship of his Lord anyone” he said: To not accept a Wilayah besides the Wilayah of Aal-Muhammad peace be upon them, their Wilayah is the “Righteous work”, he who associates anyone in the worship of his lord has committed Shirk in our Wilayah and has made Kufr in it and rejected the right of Ameer al-Mumineen (as).

Source: Tafsir al-Safi vol3. pg.270.

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The Twelver Shia is a sect of Deviants, they attribute that which belongs to Allah to their 12 Imams and raise them to a level above that of a Prophet or Angel.

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For Muslims Mushriks (Disbelievers) are those who are making shirk with Allah.

But for Shias?

Imam of shias in Ahadeeth, Muhammad al-Kulayni narrated in “Usool al-Kafi” (p 279):

من أشرك مع إمام إمامته من عند من الله من ليست إمامته من الله كان مشركا بالله

Translation:

From Imam Abu Abdullah: “Who would makes shirk with Imam which Imamah is from Allah by the one whose Imamah isn’t from Allah is MUSHRIK IN REGARDING  ALLAH”

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Shia shaykh and known writer, Baqir Sharif Qurashi in his book “Life of Imam al-Mahdi”, (Publisher: Ansariyan Publications – Qum First Edition 1427 -2006 – 1385) at the page 241-242 wrote:

In the tradition of Zurarah this same cause is mentioned by the Imam that: “For the Qaim (a.s), there is an occultation before his reappearance.” Zurarah immediately asked, “What for?” Imam replied, “For fear of being murdered.”

Shaykh Tusi says: The cause of the obstacle in the reappearance of Imam Mahdi (a.s) is nothing but the fear of being killed. Because if there had been any other reason, his remaining in occultation would not have been justified.”

Source : Ghaybah, Shaykh Tusi p. 199

So let us check together history.

The Fatimid Caliphate or al-Fātimiyyūn Shi’a caliphate first centered in Tunisia and later in Egypt that ruled over varying areas of the Maghreb, Sicily, Malta,the Levant, and Hijaz from 5 January 909 to 1171. That’s mean they ruled 262 years! No doubt that shia Mahdi would be most welcomed quest in that shia caliphate during these years. But, he didn’t appear.

The Safavids ruled Iran and around countries from 1501 till 1736.  235 years of powerful shia ruling. But 12-th imam still didn’t appear.

Modern Iranian shia state. Since 1979. 31 years. Still we haven’t seen shia Mahdi coming from occultation.

As we seen Tusi said that reason of his going into the ghayba: is nothing but the fear of being killed.

Does that fear still exist?

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Rafidi at-Tabari (don’t mix him with sunni Imam at-Tabari) in his book “Dalail al-Imamah” (p 220) wrote:

141 / 5 – قال أبو جعفر: وحدثنا أحمد بن منصور الرمادي قال: حدثنا شاذان بن عمر قال: حدثنا مرة بن قبيصة بن عبد الحميد قال: قال لي: جابر بن يزيد الجعفي: رأيت مولاي الباقر (ع) وقد صنع فيلا من طين فركبه وطار في الهواء حتى ذهب إلى مكة عليه ورجع فلم أصدق ذلك منه حتى رأيت الباقر (ع) فقلت له: أخبرني جابر عنك بكذا وكذا فصنع مثله وركب وحملني معه إلى مكة وردني

Marat ibn Qubaisat ibn Abdulhamid said that: Jabir Bin Yazid Al-Jafee said to me: “I saw that my master Al-Baqir (alaihi salam) had made an elephant from clay, and he sat over it(rode it) and flew in the sky to Makkah and came back to me”. So I (Marat) didn’t testify this from him (Jabir) until I saw Al-Baqir (alaihi salam) and I said unto him: Jabir told me about you about such and such things. And he did similar (elephant) and sat on it and took me with him to Makkah and returned me.

And it was also narrated by Bahrani in “Madinatul Majaiz” (see scans)


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