Al-Khutoot Al-‘Areedah ( Outhlines ) An Exposition and Refutation of the sources upon which the Shi'ite Religion is based
Al-Khutoot Al-‘Areedah1Al-Khutoot Al-‘AreedahAn Exposition and Refutation of the sources upon which the ShiiteReligion is basedByMuhibbudeen Al-KhateebTranslated byMahmoud MuradRevised and Edited with an Introduction by Abu Bilaal Mustafa AIKanadiINTRODUCTIONIn the name of Allaah, the Beneficent, the MercifulAll praise is due to the Almighty God, Allaah. We praise Him and seekHis help and forgiveness.And we seek refuge in Allaah from the evils of our own selves and fromour wicked deeds. Whosoever Allaah has guided, there is none tomisguide him. And whosoever Allaah has misguided, none can guidehim.And I bear witness that there is no other god except Allaah, alone,without partner or associate. And I bear witness that Muhammad is Hisservant and messenger. May Allaah the Exalted bestow His peace andblessings onto Prophet Muhammad, upon his good and pure family as
Al-Khutoot Al-‘Areedah2well as upon all of the noble Companions and upon those who followedthem in righteousness until the Day of Judgement.It is intended through this translation of Al-Khutoot Al-Areedah topresent to readers of English, both Muslims and non-Muslims accurateinformation about the faith and tenets of the Shiite sect known as theTwelve Imamers or Jafaris.It is essential for the Sunni Muslim to know the fact of the Shiitedeviation from the straight path of Islaam taught by the ProphetMuhammad (sallahu alayhi wa salam) and his noble Companions(r.a.a.). Al-Khutoot Al-Areedah clearly and briefly presents the actualteachings of the Shiites in general, and the Twelve Imamers inparticular. The reader will derive from the text an unequivocalunderstanding of the Shiite sect and will distance himself from themand their beliefs. He will realise that there can be neither reconciliationnor reunification of the Sunnis and the schismatic Shiites until andunless the latter renounce their perverse tenets. They must return to thepure unadulterated teachings of Islaam held and maintained by Ahlus-Sunnah wal-Jamaah (the Sunnis).Unfortunately, it is a common view in the West that the Irani Shiitesand their so-called “Islaamic” revolution with all its attendant turmoil,injustice and barbarism, are representatives of Islaam. It is hoped thatthe non-Muslim reader of this work will come to perceive the abysswhich separates the Shiites from the Muslim majority, and that he willno longer condemn all Muslims for the activities of one deviant sect.
Al-Khutoot Al-‘Areedah3THE PREDETERMINED FACT OF SECTARIANISMThe existence of numerous sects, the majority of which are deviant, is apredetermined fact referred to in the Glorious Qur’aan: And if yourLord [Allaah] had so willed, He could have made mankind a singleunified community, but they will not cease to dispute and differ; exceptthose upon whom your Lord has bestowed His mercy. And for this didHe create them, and the word of your Lord will be fulfilled: I will fillHell with jinns and men altogether. (Surah 11:118-119)Furthermore, Allaahs Prophet (sallahu alayhi wa salam.) had said:"Verily this nation [of Muslims] will divide into seventy-three sects",and in another narration: "All of them [these sects] will be in the Fireexcept one. When asked which it was, the Prophet replied: "The one,which adheres to my Sunnah (way of life) and the Sunnah of myCompanions.”1Thus, it was incumbent upon us to bring to light the stark differencesamong the sects so that it may be perfectly clear what each sect believesin and adheres to that Allaah s proof against His slaves may beestablished:But that Allaah might accomplish a matter already ordained [in Hisknowledge]; so that those who were destroyed [by rejecting faith] mightbe destroyed after a clear sign [had been. given] and those who live [i.e.believers] might live after a clear sign [had been given]. And surelyAllaah is All-Hearer, All-Knower. (Surah 8:42)Shiism originated in the first century of Islaam as an exaggeratedaffection for and partisanship of Ahlul-Bait (the family and descendants
Al-Khutoot Al-‘Areedah4of the Prophet Muhammad [sallahu alayhi wa salam]). Later on, itdeveloped into a set of misbeliefs and erroneous concepts whichultimately constituted a new religion; a religion other than that whichwas taught by the Prophet Muhammad (sallahu alayhi wa salam), andby his Companions after him.The Shiites claim to have a Qur’aan other than the one that isunanimously recognised by all Muslims throughout the history ofIslaam. Furthermore, they reject the authentic compilations of thesacred traditions, such as those of the two great imams Al-Bukhari andMuslim. They consider all but a few-of the Companions of the ProphetMuhammad to be apostates, while they elevate their Imams to aposition comparable o that of the gods of ancient mythologyUnfortunately, some naive or simple-minded Muslims are inclined tobelieve that the Shiites of today have abandoned their deviant tenetsand have reverted to the right path. Grounds for such a belief are yet tobe found.A detailed exposition of the Shiite distortions and misconceptions willfollow in this treatise, but at this point I will briefly touch on some ofthe views of the contemporary Shiite religious elite; the ayatullahs andmullahs whose commands are obeyed and slavishly adhered to by theordinary Shiite.In a treatise entitled Tuhfatul-Awaam Maqbool, published recently,there appeared an invocation2endorsed by six of the most respectedcontemporary Shiite imams including Khomeini and Shariat-Madari. Inthat invocation, Abu Bakr and Umar, May Allaah be pleased withthem, are accused of altering the Qur’aan. Those two illustrious caliphs,
Al-Khutoot Al-‘Areedah5along with their two daughters, who were the noble and pure wives ofthe Prophet (sallahu alayhi wa salam) were cursed and reviled by theShiites of today.Khomeini, in his book Al-Hukoomatul-lslamiwah (the Islaamicgovernment), claims that the Twelve Imams are infallible, and he raisesthem to a level above the heavenly angels and the commissionedprophets of Allaah; he stresses: "Certainly, the Imam commands a noblestation and lofty position; a creative vicegerency to whos rule andpower submit the very atoms of all creation [!] And an essential tenet ofour Shiite sect is that the Imams have a position which is reachedneither by the angels [in the highest heaven] nor by any commissionedmessenger of God 3." He further stated: "The teachings and directives ofthe Imams are just like those of the Qur’aan, it is compulsory on one tofollow them and carry them out." 4In short, Khomeini and his fellow clergymen adhere to all of theperverse tenets of the Shiite faith as laid out in detail in Al-Kaafi.Khomeini clearly admits this in his book Al-Huloomatul-Islaamiah:"Do you think that it is enough for us, with respect to-our religion, tocollect its rulings and directives in Al-Kaafi, then put it on a shelf andneglect it?"Al-Khutoot Al-Areedah, provides some details from Al-Kaafi, afoundation stone of the Shiite religion, so that the naive good-heartedMuslims may have a second thought before cherishing the idea that theShiites of today are different from those of the past.Abu Bilal Mustafa Al-Kanadi, Mecca and Vancouver Ramadan-Dhul-Qadah 1403 A.H. /1983 C.E.
Al-Khutoot Al-‘Areedah6THE CALL TO RECONCILIATION OF THE VARIOUS SECTSAND SCHOOLS OF THOUGHTBringing Muslims closer to each other in their thoughts, convictionsand aims is one of the greatest objectives of Islaam, and a most vitalmeans of achieving Muslim unity, power, revival and reconstruction.When the call to such a purpose is free from ulterior motives and islikely to yield more benefit than harm, (and the call to unity is to bringthe people together upon the same understanding of aqeedah andmanhaj) then it becomes incumbent on all Muslims to respond to it andto co-operate with each other to make it a success.Discussion of this call had increased in recent years, and had such apronounced effect that it attracted the attention of Al-Azhar University,one of the religious institutions of those who adhere to the four schoolsof jurisprudence of Ahlus-Sunnahs (Sunni Muslims) 5. Al-Azhar fullyadopted the idea of bringing Muslim groups together and pursued itbeyond the limits of its authority that had been established in the timeof Salahuddin and maintained up until the present Al-Azharoverstepped its bounds in its desire to explore and to accommodatevarious schools of thought, the foremost of which is the school of theShiite Twelve Imamers.6Al-Azhar is, at this point, in the early stages of this mission. Therefore,this topic is timely and worthy of research, study and exposition byevery Muslim who has knowledge of the issue, in all its details and withall its ramifications. Since religious issues tend to be controversial innature, they should be handled with wisdom, insight andstraightforwardness. The researcher must also be enlightened by
Al-Khutoot Al-‘Areedah7Allaahs guidance and be impartial in his judgement in order that hisresearch may achieve its claimed objectives and yield satisfactoryresults, if it be so willed by Allaah.It may be remarked that with any contentious issue involving more thanone party, chances for its successful resolution are correlated-to theresponsiveness of the parties involved. With respect to the question ofbringing Ahlus-Sunnah and the Shiites closer to each other, it has beennoticed that a centre was established for this purpose in Egypt, financedby the government of a Shiite country. This open-handed Shiitegovernment has honoured us with its generosity while it deprived itselfand the adherents of its own school of thought of its governmentalbounty It has also been noticed that it did not build such a lavishestablishment for the call to "reconciliation" in Tehran, Qum, Najaf,Jabal Aamil, or any other centre known for its propagation of the Shiiteschool of thought.These Shiite propaganda centres published during the past years booksthat make ones skin crawl and ones body tremble from the shock ofwhat is written therein. Reading them utterly destroys any idea we mayhave entertained of developing mutual understanding and closenesswith their Shiite authors and the like of them. Among thesepublications is a book entitled Az-Zahraa, by Shiite scholars of Najaf,in which they alleged that Amirul Mumineen Umar ibn Khattaab, thesecond caliph, was plagued with a disease curable only by the water ofmen (i.e., semen)! This filthy slander was noted by the scholar Al-Basheer Al-lbrahimi, the Sheikh of the Algerian ulamaa, during his firstvisit to Iraq. A filthy soul, which produces such wickedness, is in agreater need of the call to understanding and reconciliation than we are.
Al-Khutoot Al-‘Areedah8The fundamental difference between them and us is rooted in theirclaim that they are more loyal to Ahlul Bait, and in the fact that theyhide from us their malice towards and grudge against the Companionsof the Prophet, on whose shoulders Islaam was established. Their hatredreached such a point that they can utter the filthy words against Umaribnul-Khattaab that were noted above.Is it not fair to say that they should have restrained their malice andhatred against the first Imams of Islaam and that they should haveappreciated the noble stand of Ahlus-Sunnah toward Ahlul Bait, thatstand which never fell short in offering due homage and reverence tothe family of the Prophet? Or do they consider us to be remiss in nottaking the family of the Prophet as gods to be worshipped along withAllaah, as they do?Without a doubt, responsiveness to each other is essential if two partiesare to achieve a mutual "coming together", reconciliation andunderstanding. This mutual responsiveness can only come about if thereare sincere efforts on both sides to achieve it.As stated above, there is a "reconciliation" centre in Egypt, a Sunnicountry; there are also propaganda offices, which wage hostilecampaigns against those who do not favour such centres. One mightwell question the absence of such centres or their like in any Shiitecountry. One also may question why Al-Azhar University has includedinstruction in the Shiite school of thought, while the Sunni schools ofthought are still locked out of the Shiite educational institutions. If the
Al-Khutoot Al-‘Areedah9call to reconciliation is restricted to one of the concerned parties alone,then the efforts spent on such a call will be futile.Finally, one may question the value of beginning the process ofreconciliation by attending to differences of a minor or secondarynature, while fundamental differences have not yet been addressed.7ISLAAMIC JURISPRUDENCEThe jurisprudence of the Sunnis differs from that of the Shiites even inthe fundamentals upon which the law is based. Yet unless and until thefundamentals are understood and endorsed by both parties, and untilthere is a favourable response to this from the religious institutions ofboth sides, it would be useless to waste time dealing with issues of aminor or secondary nature.In fact, it is not merely in the fundamentals of jurisprudence that thereare differences, but also, and more importantly, in the fundamentalarticles of faith of each party, even in their deepest roots and origins.THE QUESTION OF TAQIYYAHOne of the main obstacles to their receiving a positive response from usis their tenet of taqiyyah (deception), by the application of which, theyreveal to us other than what they have in their hearts. The simple-minded Sunni is deceived by their pretentious display of the desire toovercome our differences and reach a common under- standing betweenthem and us. In fact, they neither want such a thing nor approve of it.They do not strive for it, but rather leave it to the other party to comethe full distance to their position, without exerting an effort to make any
Al-Khutoot Al-‘Areedah10move from their side. Even if those Shiites who practice taqiyyah wereto convince us that they have moved a few steps in our direction, thenthe multitude of Shiites, be they ordinary people or the scholarly elite,would stand apart from those who adopted the ruse of objectivitytowards us, and they would not recognise them as their representatives;this because their actual belief does not permit them to reconcilethemselves with us.SHIITE ATTACK ON THE NOBLE QUR’AANThe Qur’aan should be the comprehensive reference for both Sunnisand Shiites, and a means of bringing about unity and mutualunderstanding, but it has been misinterpreted by the Shiites and given ameaning other than that which was understood by the nobleCompanions who received it directly from the Prophet, and other thanthat which was understood by the Imams of Islaam who received itfrom the very generation amongst whom the Qur’aan descended by wayof Divine Revelation.One of the most famous and respected Shiite scholars, from Najaf,Mirza Hussain bin Muhammad Taqi An-Nawari At-Tabarsi, wrote in1292 A.H. the book faslul-Khitaab fee Ithbatti Tahreefi Kitaab Rabbil-Arbaab (The Decisive Say on the Proof of Alteration of the Book of theLord of Lords). In this book he compiled hundreds of texts written byShiite scholars in different eras alleging that the Qur’aan has beentampered with, that there have been both additions to it and omissionsfrom it.At-Tabarsis book was printed in Iran, in 1298 A.H., and its appearanceattracted much attention, frustrating the intention of certain Shiites that
Al-Khutoot Al-‘Areedah11their doubts about the authenticity of the Qur’aan should be restricted tothe elite of religious scholars and personalities. They preferred thatthese allegations not be brought together in a single volume, and widelydisseminated, as their opponents could use it as a proof against them.When the scholars made public their criticism, At-Tabarsi respondedwith another book entitled Raddu badush-Shubahaati an Faslil-Khitaabi fee Ithbatti Tahreefi Kitaabi Rabbil-Arbaab (Refutation ofSome Specious Arguments Regarding the Decisive Say on the Proof ofAlteration of the Book of the Lord of the Lords). He wrote this defenceof his original book two years before his death. In order to show theirappreciation of his contribution to the attempt to prove that the Qur’aanhad been altered, the Shiites buried him in one of their most prominentreligious shrines, at Najaf.Among the proofs offered by At-Tabarsi in his attempt to show that theQur’aan had been altered, was a quotation from what the Shiitesconsider to be a missing part of the Qur’aan, called by them Suratul-Wilaayah (see the following page). It mentions the granting of wilaayah(sovereignty) to Ali 8as follows: "O believers, believe in the Prophetand the wali, the two whom We sent to guide you to the straight path..."Photocopy of the so-called Suratul-wilaayah which the Shiites accusethe Sunni Muslims of deleting it along with other surahs from theoriginal text of the Holy Qur’aan. It reads:“O you who believe, believe in the prophet and the wali, the two whomWe sent to guide you to the straight path. A prophet and wali who are ofeach other. And celebrate the praise of your Lord, and Ali is among thewitnesses."
Al-Khutoot Al-‘Areedah13Photocopy of the original fatwa (religious verdict) encouraging theShiite masses to curse the two Caliphs Abu Bakr and Umar signed bysix of the contemporary Shiite scholars and clergy among themKhomeini and Shariat Adari.The trustworthy scholar Muhammad Ali Saoodi, chief consultant to theEgyptian Ministry of Justice, and one of Sheikh Muhammad Abduhsspecial students, managed to examine an Iranian manuscript copy of theQur’aan owned by the orientalist Brown. He was able to make aphotocopy of Surat-ul-Wilaayah with its Persian translation. Itsexistence was affirmed by At-Tabarsi in his book faslul-Khitaab, and byMuhsin Faani Al-ashmeeri in his book Dabisan Madhaahib. This book,
Al-Khutoot Al-‘Areedah14written in Persian, was printed several times in Iran. The chapter(Suratul-Wilaayah) that is falsely attributed to Allaahs revelation wasalso quoted by the famous orientalist Noeldeke in his book History ofthe Copies of the Qur’aan 9. It also appeared in the Asian-FrenchNewspaper in 1842 C.E.At-Tabarsi also quoted a tradition from Al-Kaafi, which is to theShiites what Sahih-ul-Bukhari is to the Sunni Muslims. It reads:A number of our associates narrated by way of Sahl bin Ziyaad throughMuhammad bin Sulaiman that some of his friends reported Abul-HasanAth-Thaani Ali bin Moosa Ar-Rida as saying May I be your ransom!We hear verses of the Qur’aan different from those we have with us andwe are not capable of reading them according to your reading which hasreached us. Do we commit a sin thereby He replied, "No, read theQur’aan as you have learned it; someone will come to you to teach you.Without a doubt, this conversation is fabricated by the Shiites and isfalsely attributed to the Imam Ali bin Moosa Ar-Rida; however, thestatement is taken by the Shiites as a legal ruling in this matter. Itsimplication is that while one of them commits no sin by reciting theQur’aan the way Muslims have learned according to Uthmansunanimously accepted text, the privileged class of Shiite clergy andscholars will teach each another version other than the accepted one, aversion which they claim came to their Imams from Ahlul Bait.It was the urge to strike a comparison between the Shiite "Qur’aan"(which they secretly confide to one another, while hiding it from thegeneral public as an act of taqiyyah) and the known and officiallyaccepted Uthmani Edition of the Qur’aan, which motivated At-Tabarsi
Al-Khutoot Al-‘Areedah15to write his book faslul-Kitaab. Although the Shiites pretended todisown At-Tabarsis book, as an act of taqiyyah, the glaring fact that it-includes hundreds of quotations from the recognised works of theirscholars clearly confirms their adherence to the tenet of alteration of theQur’aan. Of course, they do not want a clamour to be raised over thisperverse article of faith of theirsThe intended result of their claim is to leave us with the impression thatthere are two Qur’aans: one, the Uthmani version accepted by theSunni Muslims; the other, the allegedly hidden version of the Shiites,part of which is Surat-ul-Wilaayah. They are well aware that theyfabricated the statement they attributed to the Imam Ali bin Moosa Ar-Rida: "... read [the Qur’aan] as you have learned it; someone will cometo you to teach you." The Shiites also claim that a verse was deletedfrom the Qur’aan from Surat-ul-lnshiraah. The alleged deletion is "andwe made Ali your son-in-law."Have they no shame in making such an allegation, when it is a well-known fact that this particular Surah was revealed in Mecca at a timewhen Ali was not yet the son-in-law of the Prophet, Allaahs blessingand peace be upon him. His only son-in-law a that time was Al-AssIbnur-Rabeeal-Ummawi. As for the fact that Ali was a son-in-law ofthe Prophet, it should be pointed out that Allaah also made Uthmaanbin Affaan the son-in-law of the Prophet through his marriage to two ofthe Prophets daughters. Upon the death of the second of Uthmanswives (the second of the two daughters), the Prophet said to him, "If wehad a third one, we would have given her to you in marriage."
Al-Khutoot Al-‘Areedah16Another of the Shiite scholars, Abu Mansoor Ahmad bin Ali At-Tabarsi, in his book Al-lhtijaaj ala Ahlil-Lajaaj (Argumentation withthe Contentious Folk) claimed that Ali said to one of the zanaadiqah 10,whose name At-Tabarsi neglected to mention, "As for your belligerentdisagreement with me 11, it shows your feigned ignorance of Allaahsstatement, And if you fear that you will not deal justly with theorphans, then marry of the women who seem good to you..." At-Tabarsi then went on to say, by way of explanation as to why this versewas quoted by Ali in his argumentation with his opponents:Now doing justice to orphans does not resemble the marrying ofwomen, and not all women are orphans; thus, this verse is an exampleof what I have presented earlier in the book Al-Ihtijaaj; regarding thedeletion of parts of the Qur’aan by the hypocrites12, that deletion beingbetween the statement about justice to orphans, and that which followsit, about the marrying of women. This deletion consists of addressesand stories, and amounts to more than a third of the Qur’aan,SHIITE LIES, EVEN AGAINST ALIThe foregoing is an example of the Shiite lies which were attributedAli (may Allaah be pleased with him) that it is a slanderous fabricationis proven by the fact that Ali never declared, during the whole period ofhis caliphate, that a third of the Qur’aan was missing from the sectionmentioned above. He did not command the Muslims to record this"missing" portion, nor to seek guidance from it, nor to applyjurisprudential rulings derived from it.
Al-Khutoot Al-‘Areedah17REJOICING OF THE MISSIONARIES AND ORIENTALISTSUpon the publication of the book Faslul-Kitaab over eighty years ago,there was great rejoicing amongst the enemies of Islaam, in particular,the missionaries and orientalists. They liked the book so much that theydecided to translate it into their own languages. It is no wonder, since itcontained hundreds of lies such as those mentioned above, along withslanderous fabrications against Allaah and the choicest of His creation,the Holy Prophet of Islaam (upon whom be peace), and against thevenerable Companions (may Allaah be pleased with them all). 13There are two clear texts from Al-Kaafi of Al-Kulaini, which elucidatethe Shiites perverse position regarding the Qur’aan. The first reads: Iheard Abu Jafar (upon whom be peace) say: "None of the people hasclaimed that he collected the Qur’aancompletely as it was revealed except a liar. No one collected andmemorised the Qur’aan as it was revealed except Ali bin Abi Taaliband the Imams after him. 14Every Shiite is required to believe in this text from Al-Kaafi as anarticle of their faith.As for us, Ahlus-Sunnah, we say that in fact the Shiites have falselyattributed the above text to Al-Baaqir Abu Jafar. The proof of ourposition is that Ali, during the period of his caliphate in Kufah, neverresorted to or applied any version of the Qur’aan other than that withwhich Allaah had favoured the Caliph Uthmaan by the distinction of its
Al-Khutoot Al-‘Areedah18collection, publication and popularisation and by its legal application inall Islaamic lands for all time up to the Day of Judgement. If it weretrue that Ali had a different version of the Qur’aan he surely wouldhave applied it in making legal rulings, and he would have commandedthe Muslims to abide by its injunctions and guidance. Clearly, since hewas the supreme ruler, none would have challenged his authority to dothis.Furthermore, if indeed Ali had a different version of the Qur’aan andconcealed it from the Muslims, then he would have betrayed Allaah,His Messenger and the religion of Islaam by so doing. As for Jaabir Al-Jufi who claims that he heard that blasphemous conversation from theImam Abi lafar Muhammad Al-Baaqir, it must be noted that althoughthe Shiites consider him a trustworthy narrator of traditions, the fact isthat he is well known in the Sunni schools of theology as a liar andforger of traditions. Abu Yahya Al-Hammani reported that he heard theImam Abu Hanifa saying, "Ataa is the best i.e., the most truthful andprecise in reporting from amongst those I have come across in the fieldof transmitting traditions, while Jaabir Al-Jufi is the greatest liar I havecome across amongst them." 15The second of the two texts from Al-Kaafi mentioned above, isattributed to the son of Jafar As-Saadiq. It reads: It is related that AbuBaser said: "I entered upon Abu Abdullah [Jafar As-Sadiq]... [Who]said Verily we have with us the Qur’aan of Fatimah (upon whom bepeace). I said: What is the Qur’aan of Fatimah? He replied: It containsthree times as much as this Qur’aan of yours. By Allaah, it does notcontain one single letter of your Qur’aan.16
Al-Khutoot Al-‘Areedah19These fabricated Shiite texts, which are falsely attributed to the Imamsof Ahlul-Bait, are of fairly early date. They were recorded byMuhammed bin Yaqoob Al-Kulaini Ar-Razi in the book Al-Kaafi overa thousand years ago, and they are from before his time, because theywere narrated on the authority of his ancestors, the master engineers ofthe false foundations of Shiism. During the time when Spain was underthe reign of Arab Muslims, the Imam Abu Muhammad bin Hazam usedto debate with Spains priests regarding the texts of their sacred books.He used to bring forth proofs that established their having beentampered with, and altered so much that their authentic origins had beenlost. Those priests used to argue with Ibn Hazam that the Shiites hadasserted that the Qur’aan also had been altered. Ibn Hazam refuted theirargument by replying that the allegation of the Shiites is not a proofagainst the Qur’aan, or against the Muslims, because Shiites are notMuslims. 17SHIITE VIEWS ON THE MUSLIM RULERSThe attention of the governments of all Muslim nations must be drawnto the dangerous and distorted views of the Shiite Twelve Imaams, orJafari sect. It is their view that all governments from the death of theProphet-until now are illegitimate, except for that of Ali bin Abi Taalib.It is therefore not permissible for any Shiite to be loyal to thosegovernments or sincere in dealing with them. Indeed, they must engagein flattery and hypocrisy, in accordance with their tenet of taqiyyah.They consider all past, present, and future governments in the Muslimworld to be established by forcible seizure, and therefore illegal.According to them, the only legitimate rulers are the Twelve Imams,whether they ruled directly or indirectly, and all other rulers, from the
Al-Khutoot Al-‘Areedah20time of Abu Bakr and Umar until the present time, are consideredusurpers, and oppressors of the people. The Shiites tenaciously holdthis perverse view of the Muslim rulers regardless of the great servicesthey have rendered to the noble cause of Islaam, and to; humanity ingeneral.MALICE AGAINST ABU BAKR AND UMARThe Shiites curse Abu Bakr, Umar and Uthmaan (may Allaah bepleased with them), along with all the rulers of the Islaamic Nation,with the exception of Ali. They fabricated a lie and attributed it to theImam Abul Hasan Ali bin Muhammad bin Ali bin Moosa, claimingthat he approved of his followers calling Abu Bakr and Umar "Al-Jibtwat-Taaghoot" 18. This claim was made in one of their most extensiveworks on the science of the ascertation of the veracity and competenceof the narrators of Prophetic Traditions, Tanqeehul-Maqaal feeAhwaalir- Rijaal, by a sheikh of the Jafari sect Allama Ath-ThaniAyatullah Al- Mamqaani.19Al-Mamqaani referred to the scholar Ash-Sheikh Muhammad bin IdreesAl-Hillis book As-Saraair, in which Al-Hilli cited the workMassaailur-aijaal wa Mukaatabaatihim ila Mowlaana Abil-Hasan Alibin Muhammad bin Ali bin Moosa, the subject of which is questionsand letters directed to Abil Hasan Ali bin Muhammad. Among them isa question from Muhammad bin Ali, who is quoted as saying: I wroteto him asking about ‘ar-naasib’ [one who is hostile to Ahlil-Bait]. Iasked him whether I needed proof of his hostility towards Ahlil-Baitother than his recognition of Al-Jibt wat-Taaghoot i.e. Abu Bakr andUmar as the rightful holders of the office of imam [leader of the
Al-Khutoot Al-‘Areedah21Muslim community]. His reply was that anyone, whose condition waslike that just described, was adequately shown to be a naasib.Thus, any person would be counted as an enemy of the Prophets familymerely by his giving precedence of rank to Abu Bakr As-Siddeeq andUmar Al-Farooq, and by his acknowledging their positions as imams.The expression "Al-Jibt wat-Taaghoot" is used by the Shiites in theprayer of imprecation that they call "Duaa Sanamay Quraish"(imprecation against the two idols of the Quraish). They mean by theseexpressions, the two caliphs Abu Bakr and Umar (may Allaah bepleased with them). This vicious Shiite prayer of imprecation ismentioned in their book Miftahul-Jinaan; it reads: "O Allaah, bestowYour blessings upon the Holy Prophet Muhammad and upon his family,and curse the two idols of the Quraish, their Al-Jibt wat-Taaghoot, aswell as their two daughters..."They are referring to the two Mothers of the Believers, Aaishah andHafsah; the pure and noble wives of the Prophet (may Allaah be pleasedwith them).SHIITES EXALT THE ASSASSIN OF THE CALIPH UMARThe hatred the Shiites have for the Caliph Umar reached such a pitchthat they gave his murderer Abu Luluah Al-Majoosi the title BabaShujaaud-Din" (the one who is brave in the cause of religion).Ali bin Mathahir, a Shiite narrator of traditions, reported that Ahmadbin Ishaq Al-Qummi Al-Ahwas, a sheikh of the Shiites, said: "Verilythe day Umar was murdered is the greatest day of celebration, the day
Al-Khutoot Al-‘Areedah22of pride and honour, the day of the great purification and the day ofblessing and consolation."In the history of Islaam there have been many great personalities, menlike the two Caliphs Abu Bakr and Umar and the great warriorSalahuddin Al-Ayyoobi, who ruled for the sake of Islaam, and whoconquered various lands and peoples and brought them into the fold ofIslaam. Yet these great men, and indeed all of the great rulers of Islaam,past and present, are believed by the Shiites to be overpowering tyrantsand illegal rulers and consequently, are considered to be inhabitants ofHell-Fire. Among the Shiites most important tenets is the belief thatwhen their Twelfth Imam, the awaited Mahdi, rises and comes forthafter his long absence of over eleven hundred years, and brings hisrevolution, then Allaah will resurrect for him and for his forefathers, thepast and present Muslim rulers, including the two noble Caliphs AbuBakr and Umar. Those Muslim rulers will then be tried for havingillegally seized the reins of government from the Mahdi and hisancestors, the first eleven Imams of the Shiite religion. This, as theybelieve, is because government is the God-given right of the Shiitesalone, from the time of the Prophet Muhammads death until the FinalHour!After the trial of those "tyrannous usurpers", this awaited Mahdi willawaken himself by ordering their execution. Five hundred of them at atime will be killed until their number reaches three thousand. This;being the total of all who ruled during the various eras of the history ofIslaam!
Al-Khutoot Al-‘Areedah23All of this is supposed to occur just before the final revival of mankindon the Day of Resurrection! It is a prelude, as it were, to that final greatgathering and resurrection, the result of which is either Paradise or Hell-Fire; Paradise for Ahlul-Bait and the Shiites, and the Fire for everyonewho is not a Shiite!The Shiites call this resurrection of the. Muslim rulers, and thesubsequent trial and execution, "Ar-Rajah" (the return). This belief isone of the fundamental tenets of their faith, which no common Shiitedoubts at all.I have met a number of naive and simple-minded people who claim thatthe Shiites have departed from such tenets as these in recent times;however, this is a gross error on their pan a is evident from the actualstate of affairs.DESIRE FOR REVENGE AND DESTRUCTIONIn Al-lrshaad fee Taarikhi Hujajillahi alal-lbaad (Instruction in theHistory of Gods Proofs Against His Slaves), Abu AbdullahMuhammad An-Numan, known to the Shiites by the title Ash-Sheikhul- Mufeed, quoted several of their "traditions" about "Ar-Rajah:Al Fadl bin Shathaan reported that Muhammad bin Ali Al-Koofirelated that Wahab bin Hafs narrated through Abi Baseer that AbuAbdullah [Jafar As-Saadiq] said: "The Mahdi will be called upon onthe Twenty-third night by the name The Risen One’. He will arise, andthat rising up will be on the day of Ashooraa 20... It is as if I am therewith him on that tenth day of the month of Muharram. He is standing
Al-Khutoot Al-‘Areedah24between the comer of the Kaa’bah containing the black stone, and themaqaam [place of prayer] of the Prophet Abraham. The Angle Gabrielis standing to his right calling out, The pledge of allegiance to theMahdi] is for the sake d Allaah! Then the Shiites will march towardsthe Mahdi to give him the pledge, from all corners of the earth. thathaving been made easy for them to achieve. There has come to us thereport that the Mahdi will ravel from Macca until he arrives al Kootaand settles in our [Shiite] holy city of Najaf. Then he will dispatcharmies from there to the various lands.It was also reported, by Al-Hajjaal from Thlaha via Abu Bakr Al-Hadrami that Abu Jafar [Muhammad Al-Baaqir] said: "It-is as if I amwith the Risen One at the city of Najaf, in Al-Koofa which he hadmarched to from Mecca, in the company of five thousand angels, withGabriel on his right side, and Michael on his left, and the believers infront of him, while he dispatches armies to the various countries."So too, it is narrated that Abdul-Kareem Al-Jufi reported: "I said toAbu Abdullah [Jafar As-Saadiq]: How long will the Risen Ones reignlast?’ ‘Seven years, he replied. He elaborated: The days will growlonger, till a year of his reign equals ten of your years. His reign willlast for seventy years of your reckoning. Upon this, Abu Baseer said tohim [i.e., to Jafar As-Saadiq]: May I be your ransom! How will Allaahmake the years longer? The reply was: Allaah will command thecelestial spheres to decrease in their speed of movement, and the daysand years will consequently become longer. When the time of his risingup arrives, rain will fall during the last month of Jumada and for tendays of Rajab, a rain that the world has never seen before. Allaah shallcause the flesh of believers and their bodies to come to life in their
Al-Khutoot Al-‘Areedah25graves. It is as if I am seeing the resurrected ones coming forward,shaking the soil out of their hair."Abdullah bin Al-Mugheera narrated that Abu Abdullah [Jafar As-Saadiq] said: "If the awaited Mahdi from the family of Muhammadrises, he will cause to be raised up five hundred members of Quraish,and their necks would be struck by the sword. They would be followedby another set of five hundred, and yet another, until that recurred sixtimes." "Would they reach that great number?" I asked. [Hisastonishment upon hearing that great number was due to the fact thatthe rightly-guided Caliphs, the Umayyad rulers and those of the Abbasiera, along with all the Muslim rulers up until the time of Jafar As-Saadiq do not amount to a hundredth of that number.] Jafar As- Saadiqreplied: "Yes; it includes the rulers and their supporters."And in another narration: "Verily, our state is the last of the states.There would be no dynasty but that which has had its turn before us, sothat there may be none to witness our reign and say: If we were to rulewe would follow their path."Jaabir Al-Jufi reported that Abu Abdullah [Jafar As-Saadiq] said:"When the risen Mahdi from the family of Muhammad comes forth hewill pitch pavilions to teach therein the Qur’an just as it was revealed. 21It will be most difficult then for the one who has memorised [that whichis memorised] today." [i.e., it would be difficult for the one whomemorised the official Uthmani edition which was extant at the time ofJafar As-Saadiq, because it would differ from the version which theMahdi supposedly will bring.] Al-Mufaddal bin Umar narrated thatAbu Abdullah said: Along with the Risen One shall come twenty-seven
Al-Khutoot Al-‘Areedah26men from the people of the Prophet Moses, seven from the people ofthe cave, and Joshua, Solomon Abu Dujaanal Al-Ansaari, Al-Miqdaadand Maalik Al-Ashtar. These will be in the company of the Mahdi ashelpers and judges in his service."These fabricated "traditions" from the book of "Ash-Sheikhul-Mufeed", have been quoted meticulously, complete with theirconcocted chains of transmission. They have been falsely attributed tothe family of the Prophet, whose greatest misfortune is to have suchliars pretending to be their only partisans.Of course, since the belief in Ar-Rajah and the trial of the Muslimrulers is an important part of Shiite doctrine, it is commonly mentionedin the works of Shiite scholars and clergy. One example is AI-MasailAn-Naasiriya, by As-Sawid Al-Murtadaa, in which is to be found thefollowing: "Verily Abu Bakr and Umar shall be crucified upon a tree inthe time of Al-Mahdi... That tree would be green and tender before thecrucifixion and would turn parched after the crucifixion."SHIITES WAY OF THINKING UNCHANGEDThe Shiite scholars and clergy throughout the span of Islaamic historyhave taken a disgraceful stand against the two Companions andappointed ministers of Allaahs Prophet, Abu Bakr and Umar, andagainst other great Islaamic personalities such as the Caliphs,governors, generals, and warriors in the sacred cause of Islaam. Nowwe have heard their propagandist, who was responsible for Darut-Taqreeb (the centre for the promotion of "reconciliation" and a "comingtogether" of Sunnis and Shiites), claiming before those who wereunable to critically study these issues themselves, that these beliefs
Al-Khutoot Al-‘Areedah27were held in the old days, and that the situation now is different. Thisclaim is plainly false and misleading, because the books which aretaught in all of their educational institutions contain all of these tenetsand hold them as essential and rudimentary elements of their faith.Furthermore, the books presently being published by the scholars ofIran, Najaf and Mount Aamil are even more evil than the older Shiitepublications, and more detrimental to the cause of reconciliation andmutual understanding.To further clarify this we mention as an example one person amongstthem who never ceases announcing day and night that he is a proponentof unity and reconciliation, Muhammad bin Muhammad Mahdi Al-Khaalisi. He is known to have many friends inEgypt and elsewhere who broadcast the same call for taqreeb, and whowork for it among the Ahlus-Sunnah. This supposed advocate of "unityand understanding" goes so far as to deny that Abu Bakr and Umarpossessed the grace of imaan (faith). In his book Ihyaaush-Sharia feeMadhhabish-Shiah (Revival of the Law in the Shiite School ofThought), he says: Even if they [Sunnis] argue that Abu Bakr andUmar were among the people of Baiatur-Ridwan22with which Allaahwas pleased, as shown by the reference made to them in the Qur’aan:"Verily Allaah was pleased with the believers when they sworeallegiance to you (Muhammad) beneath the tree" , we say that if Allaahhad said: "Verily Allaah was pleased with those who swore allegianceto you beneath the tree" 23, then the verse would indicate that Allaahspleasure included everyone who made the pledge of allegiance. Sincethe verse says: "Verily Allaah was pleased with the believers when theyswore allegiance.. . ", there is therefore no proof in this verse that
Al-Khutoot Al-‘Areedah28Allaah is pleased with anyone except those who have acquired pureimaan.Al-Khaalisi is insinuating by this that Abu Bakr and Umar were ofthose who had not acquired imaan and were excluded from the pleasureof Allaah. 24DISTORTION OF HISTORICAL FACTSAl-Murtadaa and Al-Khaalisi are modern Shiite scholars who boldlyclaim to belong to the echelon of those who are zealous in strugglingfor the sake of Islaam and Muslims, and who have the keenest interestin upholding the rights of Muslims and maintaining their wellbeing.Having seen, however, what they have written about Abu Bakr andUmar, who are among the best of Muslims next to the Prophet,ordinary people like ourselves must wonder what hope there can be ofour reaching a common understanding and reconciliation with peoplesuch as them.While on the one hand the Shiites shamelessly defame the Companionsof the Messenger of Allaah, and those who followed them in piety, andsucceeded them as rulers, on the other hand we find them ascribing totheir Imams attributes of such extravagant description, that the Imamsthemselves would wish to declare their innocence of them.Al-Kulaini recorded in his book Al-Kaafi attributes and descriptions ofthe Twelve Imams such as would imply their elevation from the humanlevel to that of the gods of the ancient Greek pagans. To quote all suchfables from Al-Kaafi and other books would require a large volume. By
Al-Khutoot Al-‘Areedah29way of illustration, it will suffice to list some of the chapter headingsfrom Al-Kaafi:▪ "The Imams possess all the knowledge granted to angels, prophets andmessengers" 25▪ "The Imams know when they will die, and they do not die except bytheir own choice" 26▪ "The Imams have knowledge of whatever occurred in the past andwhatever will happen in the future, and nothing is concealed fromthem" 27▪ "The Imams have knowledge of all the revealed books, regardless ofthe languages in which they were revealed" 28▪ "No one compiled the Qur’aan completely except the Imams, and theyencompass all of its knowledge 29▪ "Signs of the prophets are possessed by the Imams" 30▪ "When the Imams time comes, they will rule in accordance with theruling of the Prophet David and his dynasty. These Imams will not needto ask for presentation of evidence before passing their judgements" 31▪ "There is not a single truth possessed by a people save that whichoriginated with the Imams, and everything which did not proceed fromthem is false"▪ "All of the earth belongs to the Imams" 32
Al-Khutoot Al-‘Areedah30THE SHIITES PLACE THEIR IMAMS ABOVE THEMESSENGERWhile the Shiites claim for the Twelve Imams the superhuman powerof knowledge that encompasses the realm of the unseen, they deny theProphets knowledge of unseen things granted him by Allaah, thingssuch as the creation of the heavens and the earth, and the description ofParadise and Hell-Fire.This blasphemy was stated in the magazine Risalatul-lslam (TheMessage of. Islaam), published by Darut-Taqreeb. In an article entitledMin Ijtihaadati Shia Al-lmamia (Some Independent Shiite Opinions),the head of the Shiite Supreme Court in Lebanon quoted the Mujtahidscholar Muhammad Hasan Al-lshtiyani:If the Prophet made a stipulation regarding the divine legal rulings onwhat invalidates ablution, or the rulings pertaining to menstruation andpost-natal bleeding, it is imperative to believe him, and the applicationof these rulings is binding upon us. But if the Prophet made a statementregarding the unseen, for example on the creation of the heavens andearth, or the virgins of Paradise and its palaces, then it is not incumbentor binding upon one, even when it is known of a surety that thestatement has proceeded from the Prophet.How strange, that they should falsely attribute to their Imamsknowledge of the unseen, and that they should adhere to that falsehoodalthough they have not a single proof to establish its verity. Meanwhilethey consider that they are not bound to accept the revelations of theunseen mentioned in verses of the Qur’aan and authentic traditions, andthereby conclusively proven. Add to all this that everything which has
Al-Khutoot Al-‘Areedah31been verified to issue from the Prophet is nothing other than "revelationrevealed" to him; and truly the Prophet does not speak from his owndesires.He who makes a comparison between what the Shiites ascribe to theirImams and what is authentically attributed to the Prophet regardingmatters of the unseen comes to the conclusion that what can be verifiedto issue from the Prophet regarding the unseen, as mentioned in theQur’aan and the authentic, authoritative traditions does not evenconstitute a fraction of the multitude of fabricated reports of knowledgeof the unseen which are attributed to the Twelve Imams; and this inspite of the indisputable fact that divine revelation had totally ceasedupon the death of the Prophet.As for those who attributed this knowledge of the unseen to the TwelveImams, it suffices to say that they are well known to the Sunni scholarsof hadith (prophetictraditions) as liars, and forgers of hadeeth literature. The Shiitepartisans of those narrators are indifferent to this, however, and blindlyaccept the accounts of the unseen that are imputed to their Imams. Theyalso gladly accept the claim that acceptance of what had beenauthentically attributed to the Prophet with regard to the unseen is notbinding upon them. In fact, it pleases them to limit the scope of themission of the Messenger of Allaah to matters of a secondary juristicalnature, such as those mentioned by Al-lshtiyani (see above).Since they elevate the status of their Imams, in regard to knowledge ofthe unseen, above that of the Messenger of Allaah (even though it washe who received the revelation; their Imams did not claim it for
Al-Khutoot Al-‘Areedah32themselves), we do not know how there could develop, after suchblasphemy, any reconciliation between them and us.SHIITE TREACHERY TOWARDS ISLAAMICGOVERNMENTSThe stance of most Shiites, scholars and laymen alike, towards theIslaamic governments throughout history has been, if the governmentwas powerful and well established, to honour its leaders in consonancewith their tenet of taqiyah, for the purpose of material gain. If, however,the government is weak, or is under attack by enemies, they side withits enemies against it. This is precisely what they did during the lastdays of the Umayyad dynasty when the Abbasids revolted, under theinstigation of the Shiites of that era. In a later time, they took the samecriminal stand against the Abbasids who were threatened by the raids ofHulago and his pagan Mongol followers against the Caliphate of Islaamand its glorious capital of science and civilisation.An example of this is seen in the behaviour of the Shiite philosopherand scholar An-Naseer At-Toosi. He composed poetry in praise of Al-Mustasim, the Abbasid Caliph, then in 65 A.H. executed a completeturn about, instigating revolution against his patron, thereby hasteningthe catastrophe which befell Islaam in Baghdad, where he headed thebutcher Hulagos blood-letting procession. In fact he personallysupervised the slaughter of Muslims, sparing none, not even women,children, or the aged. This same At-Toosi also approved of wholesaledumping of valuable texts of Islaamic literature in the Tigris River; itswaters ran black for days from the ink of the innumerable manuscripts.Thus vanished a great treasure of the Islaamic heritage consisting of
Al-Khutoot Al-‘Areedah33works in history, literature, language and poetry, not to mention those inthe Islaamic religious sciences, which had been passed down from thepious of the first generation of Muslims, and which could be found inabundance until that time when they were destroyed in a culturalholocaust the like of which had never been seen before.THE TREACHERY OF AL-ALQAMI AND IBN ABIL-HADEEDThis sheikh of the Shiites, An-Naseer At-Toosi, was assisted in thisgreat treachery by two of his cohorts, Muhammad bin Ahmad Al-AIqami, a Shiite minister of state, and Abdul-Hameed bin Abil-Hadeed, a Mutazilite author and extremist Shiite 33. He was Al-Alqamis righthand man and proved to be a bitter enemy of theCompanions of he Messenger of Allaah, as is evident from hismalicious commentary on the book Nahjul-Balaaha, which he filledwith lies in order to distort Islaamic history.Unfortunately, a number of our distinguished figures and authorscontinue to be deceived by such lies due to their ignorance of theessential facts of Islaamic history.Al-Alqami responded to Caliph Al-Mustasims kindness and generosityin making him his minister, with deception and treachery. Shiites tothis day maliciously rejoice at Hulagos vicious campaign of slaughterand destruction, out of sheer animosity towards Islaam. Anyone whowishes can read about the life of An-Naseer At-Toosi in any Shiitebook of biographies, the latest of which is Rowdaatul lannaat by Al-Khuwansari. It is full of praise for the treacherous murderers, andreflects the Shiites malicious rejoicing al that disastrous massacre ofMuslim men, women and children. It was a monstrous act, which even
Al-Khutoot Al-‘Areedah34the worst of enemies and the most hardhearted beasts would beashamed to show pleasure in.AN IMPEDIMENT TO RECONCILIATIONThe exposition has become somewhat lengthy although great care hasbeen taken to restrict the subject matter wholly to quotations selectedfrom the Shiites most authentic and dependable publications. Wewould like to conclude with a quotation pertaining to the subject of at-taqreeb (reconciliation of the followers of the various schools andsects), in order to clarify for every Muslim what the actual possibilitiesfor success are regarding such an endeavour, especially in regard to theShiites who have expressed their own frank acknowledgement of theimpossibility of such an attempt at reconciliation.In his book Rowdaat lannaat, the Shiite historian Al-Khuwansari wroteof the "elegant and truthful utterances" of An-Naseer At-Toosi, "thissource of truth and verification", and quoted his statement identifyingthe one and only sect of the seventy-three Muslim sects34 that,according to prophecy, would achieve salvation:I have considered all the sects and scrutinised them closely, only to findthat all, save the Imamers, subscribe to the same general conditions ofimaan, while they differ only on some related issues. I discovered thatthe Imamer sect differs from and is opposed to all the others. If any sectother than the Imamers is considered "saved" then they all must be soconsidered. This indicates to me that the one sect, who is to achievesalvation, is none other than the Imamers.
Al-Khutoot Al-‘Areedah35SALVATION CANNOT BE ATTAINED WITHOUT PLEDGINGALLEGIANCE AND GRANTING SOVEREIGNTY TO AHLIL-BAITAl-Khuwansari also related that As-Sayyid Nimatullah Al-Moosawisaid: All of the sects unanimously agree that bearing witness to onesfaith by recitation of the two articles of faith is the only way tosalvation, as proved by the statement of Allaahs Messenger: Whoeverbears witness that there is no God but Allaah enters Paradise." But asfor the Imamer sect they unanimously agree that salvation is attainedonly by granting allegiance and entrusting the government to Ahlil-Bait,the last of whom is the Twelve Imam, and by disowning their enemies[i.e., Abu Bakr, Umar and all non-Shiites, whether they were rulers orsubjects]. Thereby Shiites differ entirely from all the other sects withregards to the nature and prerequisites of imaan, upon which the issueof salvation devolves.SHIITES DIFFER WITH MUSLIMS IN FUNDAMENTALS,NOT ONLY IN THE SECONDARY ISSUESAt-Toosi, Al-Moosa and Al-Khuwansari have both told the truth, andlied. They have told the truth in saying that all the Muslim sects areclose to each other in fundamentals while they differ on secondaryissues. Thus mutual understanding and a "coming together" are possibleamong those sects that are fundamentally akin to each other. On theother hand it is impossible to achieve such a mutual understanding withthe Shiite Imamers because they are in opposition to the fundamentalsof all other Muslims. They will never be pleased with the Muslims
Al-Khutoot Al-‘Areedah36unless they curse "Al-jibt wat-Taaghoot (Abu Bakr and Umar), andthose who came after them up until the present time.Another condition they would impose on Muslims is that they disownall non-Shiites, and even those members of the family of the Prophetwho were given in marriage to them, such as the two daughters of theProphet who married the Caliph Uthmaan bin Affaan.They further stipulate that Muslims must also disown the Imam Zaid,son of Ali Zain-ul Abideen (the son of Al-Hussain, son of Ali bin AbiTaalib) along with the rest of the family of the Prophet who did notenter the ranks under the banner of the Rafidites 35, and who did notaccept their deviated tenets. Amongst these perverse tenets is theirclaim that the Qur’aan has been tampered with; a doctrine fanaticallyadhered to by all classes of the Shiite society throughout the ages, astheir own astute scholar At-Tabirsi has so boldly recorded in his bookhslul-Khitaabi fee Ithbatti Tahreefi Kitaab Rabbil-Arbaab.The Shiites would like to force upon us as a precondition to reaching amutual understanding with them, and to please them, for the purpose of"coming closer" to them, that we curse along with them theCompanions of Allaahs Messenger, and that we disown everyone whodoes not adhere to the doctrines of the Shiite faith. They even expect usto disown the daughters of Allaahs Messenger, and his blesseddescendants, the foremost of whom is Zaid bin Zain-ul Abideen, alongwith anyone who followed in his footsteps in rejecting the abominationsof the Rafidites.
Al-Khutoot Al-‘Areedah37The above is the truthful part of what the Shiite spokesmen said, and noShiite would deny it, whether he openly practised taqiyyah, orconcealed it.As for the false part of what they say, it is that non-Shiite Muslimsagree that upon simple utterance of the two Shahaadas 36rests the issueof salvation in the Hereafter. If the Shiites had the slightest sense orknowledge they would have known that the two Shahaadas are to SunniMuslims the mere sign of entry into Islaam. If one uttered these twoShahaadas, even if he were in the ranks of the enemy battling againstMuslims, his life and wealth would become inviolable. As for salvationin the Hereafter, it is attained only by coupling the utterance oftestification with imaan, and imaan, according to the great and piouscaliph Umar bin Abdul-Azeez, consists ofobligatory duties, and religious rites, ordinances and practices. He whofulfils these completes the prerequisites of imaan, and whosoever doesnot fulfil them does not complete his imaan. As for the Shiite belief inthe existence of their Twelfth Imam, it is not in any way a prerequisiteof imaan. In fact, this Twelfth Imam is an imaginary character falselyidentified as the son of Al-Hasan Al-Askari (who died withoutoffspring). His brother lafar settled and distributed the inheritance leftby Al-Hasan Al-Askari on the basis that he left no children to inherit.The truth of the matter is that when the Shiites came to know that Al-Hasan Al-Askari died leaving no male successor, and saw that thismeant the end of the chain of Imamer succession, they realised that theirsectarian school would cease to exist with the death of Al-Hasan Al-
Al-Khutoot Al-‘Areedah38Askari. They would no longer be Imamers because there was no Imamto succeed al-Askari to the Imamate.THE TALE OF THE DOOR AND THE TUNNELUpon this, one of them, Muhammad bin Nusair, a protege of the tribe ofNumair, invented the idea that Al-Hasan had a son who was hidden inthe tunnels of his fathers residence. The impetus for such a fabricationcame from his desire, and that of his accomplices, to deceive the Shiitepublic, especially the affluent among them, to collect Zakaah 37fromthem in the name of an existing Imam. They also wished to continueclaiming that they were sincere Imamers. This Muhammad bin Nusairwanted himself to be the "door" to the imaginary tunnel between theinvented Imam and his followers, in order to take charge of all Zakaahfunds. His accomplices disagreed with him in this plot and insisted onappointing as the "door" a grocer whose shop was adjacent to theentrance of Al-Hasan Al-Askaris house. Hasans father and family usedto purchase from this grocer their household needs.After this, Muhammad Nusair broke away from his former comradesand established the Nusairiyyah sect, which takes its name and impetusfrom him 38. In the meantime, his former accomplices were devising astratagem whereby they could bring forth their supposed Imam; theywanted him to marry and have sons who would succeed him to theoffice of the Imamate. This in turn would ensure that their Imamer sectwould live on.It became evident, however, that the heads of the Alawi clans as well astheir followers and their cousins, the Abbasid rulers and royalty woulddeny his appearance. They therefore alleged that the Twelfth Imaam
Al-Khutoot Al-‘Areedah39remained in the tunnel; that his minor absence was followed by a majorone; and so carried on with such fables as were never heard before,even among the ancient Greeks. They expect all Muslims, whom Allaahblessed with the grace of sound reason, to believe in such blatant lies inorder that there may be reconciliation between them and the Shiites.This preposterous idea could only be realised if the whole Islaamicworld were to turn into a Lunatic asylum. Praise is to Allaah for the giftof reason, for indeed it is the faculty upon which the responsibility forones actions depends. It is the most precious and sublime of gracesafter that of sound imaan.THE CONCEPT OF PLEDGING ALLEIGIANCE ACCORDINGTO THE MUSLIMSMuslims entrust the position of leadership and the government to anymumin (believer) with correct imaan. Thus they would pledgeallegiance to all pious members of Ahlil-Bait, without any restriction asto their number or persons. Amongst the foremost of the believers towhom they would entrust the reins of leadership were the tenCompanions who were given the glad tidings of their abode in Paradise.If there were no other factor by reason of which the Shiites acquired thedesignation of kaafirs (disbelievers), then their contradiction and denialof the Prophets designation of those ten Companions as inhabitants ofParadise would have sufficed 39The Muslims also would entrust the rest of the Companions withleadership, and would grant them full support and allegiance, for it wasthese noble personages upon whose shoulders was erected Islaam andthe Islaamic world, and truth and goodness sprang forth from the soil of
Al-Khutoot Al-‘Areedah40the Islaamic nation which had been nourished by their precious blood.These are the Companions whom the Shiites claimed were enemies ofAli and his sons, while actually they lived with Ali as loving, co-operative brothers and died as such. What could be greater proof of thisthan the description Allaah gives of them in Suratul Fath, from Hisbook which falsehood cannot approach from before or behind He, theAlmighty, said regarding the Companions, that they are "severe with thedisbelievers, merciful amongst themselves." Allaah also says aboutthem, in Suratul Hadeed, "Unto Allaah belongs the inheritance of theheavens and the earth. Those of your companions] who spent [For thesake of Allaah] and fought [in His cause] before the Victory are not onthe same level [as the rest of you. Such are greater in rank than thosewho spent and fought afterwards. Unto each Allaah has promisedgood." And does Allaah ever break His promise? In Suratu Aali-lmraanAllaah the Exalted referred to the Companions as the best of peoplesraised up for mankind", i.e., as an example to be followed.FRIENDSHIP AND AFFECTION AMONG THE RIGHTLYGUIDED CALIPHSDue to the love and respect, which the commander of the Faithful Alibin Abi Taalib held for his three brethren caliphs, he named three of hissons after them. He also gave his eldest daughter Umm-Kulthoom inmarriage to Umar IbnulKhattaab. In addition, we see that Abdullah binIahr bin Abi Taalib,Alis nephew) named one of his sons Abu Bakr,and the other one Muaawiyah. Muaawiyah bin Abdullah named hisson after Yazeed bin Muaawiyah bin Abu Sufyaan, who wasconsidered to be of good repute, according to the testimony ofMuhammad bin Al-Hanafiyyah bin Ali bin Abu Taalib.
Al-Khutoot Al-‘Areedah41WHY WE MUST RID OURSELVES OF ANY CONNECTIONWITH THE SHIITESIf the repudiation and denunciation which Shiites are now asking of us,as the price for reconciliation between us and them, includes thosewhom they have demanded it include (Abu Bakr, Umar, etc.) then hewhom they consider to be their first Imam, Ali bin Abi Taalib, shouldbe considered blameworthy by them, by virtue of his naming his sonsafter Abu Bakr, Umarand Uthmaan, and by his giving his daughters inmarriage to Umar and Uthmaan. Furthermore, they must considerMuhammad bin Al-Hanafiyyah a liar when he testified to the goodcharacter of Yazeed, if they accept the claim of Abdullah bin Mutee, asupporter of Ibnuz-Zubair, that Yazeed drank liquor and neglectedprayer, and exceeded the bounds established by Allaahs Book.Muhammad bin Al Hanafiyyah defended Yazeed, saying have notwitnessed what you mention. I visited him and stayed with him. He wasregular in observing prayers and in performing good deeds, seekingreligious knowledge and adhering to the Sunnah." Ibn Mutee and thoseaccompanying him replied that Yazeeds behaviour was out of pretencein his presence. Muhammad bin Al-Hanafiyyah re- joined: "What was itthat he feared or hoped from me that he should appear before me insuch a state of piety and humility?" He continued, "Did he confide inyou that which you mention regarding his drinking of wine if he did sothen you are his accomplices. And if he did not, then it is unlawful foryou to bear witness to that of which you have no knowledge." Theyreplied that although they did not see him drinking, yet "we believe thatto be the truth." Muhammed’s reply to them was that Allaah rejects thiskind of testimony from Muslims, for He says in His Book: "... exceptthose who bear witness to the truth and with full knowledge." 40
Al-Khutoot Al-‘Areedah42Muhammad concluded, "Therefore, I have nothing to do with thisaffair..."41Since the foregoing is what the son of Ali bin Abi Taalib has testifiedto in favour of Yazeed bin Muaawiyah, then where does his fit inrelation to the position the Shiites want us to adopt with them againstYazeeds father, Muaawiyah, and against those who are better than himand better than the whole creation 42, that is, Abu Bakr, Umar,Uthmaan, Talha, Az-Zubair, Amrubnul-Aws, along with the rest of thegreat Companions who memorised and preserved for us Allaahs Bookand the Sunnah of His Messenger, and who were the architects of theIslaamic world.The price demanded of us by the Shiites for reconciliation with them isexorbitant. We lose everything by agreeing to it, while we gain nothingin return. It is only a fool who would deal with someone whom heknows would expect him to accept a losing bargain! The two conceptsof walaayah (granting of allegiance) and baraa (repudiation anddenunciation) upon which the Shiite religion is based, according towhat has been affirmed by An-Naseer At-Toosi and confirmed byNimatullah Al-Moosawi and Al-Khuwansari, mean nothing except acomplete alteration of the religion of Islaam. This complete changewould require of us enmity towards those upon whose shoulders wereerected the very structure of Islaam.The Shiites have lied when they said that their sect is the only one to begranted salvation, the one whose condition and state differs from all ofthe rest, by virtue of which they alone would be saved.
Al-Khutoot Al-‘Areedah43The fact is that the impossibility of reconciliation between the Sunnisects on one side and Shiites on the other is due to the lattersdisagreement with and contradiction of the rest of the Muslims in thevery fundamentals of faith, as we have seen from the declarations of theShiite scholars, and as can be seen from the beliefs and practices ofevery Shiite. This was the state of affairs in the past, and it is the stateof affairs at the present time.SHIITES PREFER PROPAGATION OF THEIR SECTARIANTENETS TO TAQREEBWithout any doubt the Shiite Imamers themselves do not want taqreeb,which is why they have made many sacrifices and suffered great painsin propagating the call for reconciliation and elimination of differencesin our Sunni countries, while forbidding that such a call be raised, orallowed to proceed at all, in the Shiite countries. Nor do we see a hintof the influence of such a call on their educational institutions. In otherwords, the call to reconciliation has been restricted to one side, and as aresult, every effort towards this cause will be futile, and a merefrivolous mockery, unless and until the Shiites categorically refrainfrom cursing and abusing Abu Bakr and Umar; unless they ceaserepudiation and denunciation of anyone who was not, or is no presently,a Shiite partisan; and unless they rid themselves totally of theirperverse concept of raising the pious Imams of the Prophets familyfrom the level of human beings to that of the gods of the pagan Greeks.All of this is no less than an outrageous injustice against Islaam and adiversion of it from the path and the goal to which it was directed by theProphet to whom was entrusted the Islaamic shariah (divinely revealed
Al-Khutoot Al-‘Areedah44law), and by his noble Companions amongst whom were Ali bin AbiTaalib and his offspring. If the Shiites do not totally abandon such anoutrage against Islaam and its articles of faith, and its history, then theyare doomed to remain isolated from and rejected by all of theMuslims.43THE INTRIGUE OF BAABISM AND BAHAISM AND THEENSUING UPHEAVAL IN IRANThe upheaval of Baabism and its offshoot, Bahaism, struck Iran over ahundred years ago. Muhammad Ali Ash-Shiraazi had begun byclaiming that he was the Baab (precursor) to the awaited Mahdi. Helater claimed that he himself was the Mahdi, and in time he gained asizeable group of followers. The Iranian government chose to exile himto Azerbaijan, the home of Sunnis of the Hanafi School ofjurisprudence. Being strict Sunnis, they were considered immune to theinfluence of such fabulous nonsense. It was, however, only logical tofear that Shiites would respond to Ash-Shiraazis call, since hisinvention was derived from Shiism. For that reason, he was not exiledto a Shiite area, whose inhabitants would be only too willing to acceptsuch fables. In spite of such precautions, a large number of Shi’itesbecame Ash-Shiraazis followers, and thus their developed and everwidening circle of commotion and disorder.FROM SHIISM TO COMMUNISMJust as the Shiite fables and myths were a factor in the appearance andspread of Babism and Bahaism in the past century. So now they can beseen to be a cause of the rejection of Shiism by some of the educatedShiite youth, in favour of communism. They have awakened to the
Al-Khutoot Al-‘Areedah45realisation that many Shiite beliefs are too ridiculous to he credible, andas a result they have utterly rejected them. Many were drawn to variouscommunist organisations, with their energetic propagandists, books invarious languages, and efficiently run centres. These young people werean easy prey, and fell readily into the trap. Had they known the religionof Islaam in its original pure state, and acquired a proper knowledge ofit, they would have been protected from such a fate. Instead, we findthat communism has thrived, especially in Iran and in the Shiite areasof Iraq. More communists are to be found in those communities thancan be found in any other Muslim community.This concludes what circumstances have allowed me to present by wayof fulfilling the covenant that Allaah has taken from the Muslims, bywhich we pledge to give good counsel and a word of caution to allMuslims, solely for the sake of Allaah.Allaah protects and preserves His religion, His nation of believers, andour great Islaamic identity and existence.
Al-Khutoot Al-‘Areedah46AN OUTLINE OF THE DIFFERENCES BETWEEN THESUNNIS AND THE SHIITES, IN MATERS OF FAITH ANDDOCTRINETHE GLORIOUS QUR’AANSunnisThere is unanimous agreementamong them regarding itsauthenticity, and its text being,safeguarded from any additions ordeletions. The Qur’aan is to beunderstood in consonance with therules and bases of the Arabiclanguage. They believe in everysingle letter of it, it being the wordof Allaah the Exalted. TheQur’aan is neither temporal nornewly created but is eternal.Falsehood does not approach itfrom before it or behind it. It is theprimary source of all the Muslimstenets of faith, their rites and rulesof conduct.ShiitesTo some of them, the Qur’aanauthenticity is doubtful, and if itappears to contradict any of theirsectarian beliefs or doctrines, thenthey give the Qur’aanic textstrange, far-fetched interpretationsthat agree with their sectarianviews. For that reason they arecalled Al Mutawwilah (those whogive their own interpretations tothe revealed texts). They love todraw attention to the discord thatoccurred at the time when theQur’aan was first compiled. Theviews and opinions of their Imamsare the primary source of theirjurisprudence.
Al-Khutoot Al-‘Areedah47AHAADEETH (THE PROPHETIC TRADITIONS)SunnisFor the Sunnis, it is the secondsource of revealed law,complementary to the NobleQur’aan. It is not permissible tocontradict or reject the rulings anddirectives contained in thoseahaadeeth that are reliablyattributed to the Prophet (mayAllaahs blessings and peace beupon him). The methodologyapplied in determining theauthenticity of these traditionsutilizes a set of stringent rulesagreed upon by the scholars whospecialize in this field, andinvolves a detailed analysis of thechain of transmitters of any giventradition. No distinction is madebetween male and female narrators;judgement is made solely on thebasis of individual trustworthinessand technical ability in relatingtraditions, and every narratorshistory is recorded. No tradition isaccepted from a known liar, orfrom one whose morals orscholarly ability were notcorroborated, or from anyone,Shi’itesThe Shiites reject all PropheticTraditions that were not related bymembers of Ahlul-Bait, or theirdescendants. The only exceptionto this rule is their acceptance of afew ahaadeeth narrated by thosewho sided with Ali (may Allaahbe pleased with him) in hispolitical wars They do not attendto the authenticity and soundnessof the chain of narrators, nor dothey approach the study of thePropheticTraditions with a scientific, criticalattitude. Their narration’s oftenappear in a form like that of thefollowing example: "It has beenreported regarding Muhammad binIsmaeel by way of some of ourfriends through a man whotransmitted it from him [Ali] thathe said..."49 Their books are filledwith hundreds of thousands oftraditions whose authenticitycannot be confirmed. They havebuilt their religion specificallyupon these spurious texts whileoutright rejecting over three
Al-Khutoot Al-‘Areedah48merely on the basis of his familyconnection or lineage. Thecompilation of the PropheticTraditions is taken to be a sacredTrust, the fulfilment of whichoverrides all other considerations.quarters of the authentic PropheticTraditions. This is one of the maindifferences between the Shiitesand the Sunnis.THE COMPANIONS OF THE PROPHETShi’itesThey charge that all save a few ofthe Companions had turnedapostate after the death of theProphet (may the peace andblessings of Allaah be upon him).On the other hand, they grant theCompanion Ali bin Abi Taalib avery special status; some of themconsider him vicegerent, and someview him as a prophet, whileothers take him for a god! Shiitespass judgement on Muslims inaccordance with their positionwith regards to Ali.Whoever was elected caliphbefore Ali is held by them to be atyrant, an apostate or a sinner. Thesame judgement is passed onevery Muslim ruler who did notSunnisIt is unanimously agreed that thenoble Companions deserve ourutmost respect, and are absolutelytrustworthy. As for the discordthat occurred among them, it is tobe considered as the consequenceof the sincere exercise of personalconviction and opinion. Thediscord was resolved and is a thingof the past. It is not permissible forus to hold, on the basis of pastdifferences among theCompanions, grudges and ill willthat continue for generations. TheCompanions are those whomAllaah has described in the best ofterms; He has praised them uponmany occasions. It is not lawfulfor anyone to make any accusation
Al-Khutoot Al-‘Areedah49step down for any of thedescendants of Ali and his wifeFatimah (may Allaah be pleasedwith them). The Shiites have thuscreated an atmosphere ofanimosity throughout the historyof Islaam, and the question ofpartisanship of Ahlil-Baitdeveloped into a school of thoughtthat preached and perpetuatedsuch detrimental teachings downthrough the generations.against them or cast suspicionupon them, and there is no benefitto be derived there fromBELIEF IN THE ONENESS OF GODSunnisSunnis believe that Allaah is theOne, the Only, God, the AlmightySubduer. He has no partners orrivals, and He has no equal. Thereis no intermediary between Himand His worshippers. They believein His attributes as they wererevealed In the Qur’aanic verses,and they do not obscure theirobvious meanings with far-fetchedInterpretations. They do not strikeany comparison between thedivine attributes and other things,for asShi’itesThe Shiites also believe in Allaahthe Exalted and His Oneness,except that they adulterate thisbelief with polytheistic rituals andobservances. They implore andmake supplication to Allaahsslaves and worshippers rather thanto Him alone, saying "O Ali! and"O Hussain!" and "O Zainab!"Similarly they make vows andsacrifice beasts in the name ofothers besides Allaah. Theyrequest the dead to fulfil theirneeds as is shown by their prayers
Al-Khutoot Al-‘Areedah50Allaah says in His Book "There isnothing like unto Him." Theybelieve that Allaah sent theProphets and commissioned themwith conveying to mankind HisMessage and Guidance. Theyconveyed Allaahs Message anddid not conceal any part of it.They believe that the knowledgeof the unseen belongs to Allaahalone. Intercession is confined tothe Hereafter, and none mayintercede except by Allaahspermission. All supplication,vows, offerings of sacrifices andrequests for needs are to bedirected to God alone; they are notto be directed to any other besidesHim. Allaah alone controls goodand evil. There is no one, living ordead in His authority or in Hisadministration of affairs. Allbeings depend on Him, and needHis favour and mercy. Theknowledge of Allaah is attainedthrough knowledge of divinelyrevealed law, and this hasprecedence over the exercise ofreason, which might never guideone to the truth, although it mayprovide reassurance to thebeliever, and help him to achieveand poems.They consider their Imams to beinfallible, to have knowledge ofthe unseen, and to partake In theadministration of the universe. It isthe Shiites who Invented Sufism(mysticism) to consecrate theirdeviated tenets and thus give themthe air of legitimacy. Theyclaimed that there is special powerand authority invested in the"awliyaa" (mystic saints),"aqtaab" (those considered to bethe spiritual axes of the universe,which turns due to their exaltedstatus), and Ahlul-Bait Shiitescholars and clergy impressedupon their followers the concept ofa hereditary privileged class, as amatter of religion, although thishas no foundation in Islaam at all.Knowledge of Allaah is attained,according to them, through theexercise of- reason, not byknowledge of divinely revealedlaw. That which came to us byway of revelation in the Qur’aanmerely represents an affirmationof reasons judgment; it is notconsidered to be a source that isindependent of, and beyond thelimits of reason.
Al-Khutoot Al-‘Areedah51tranquillitySEEING ALLAAHSunnisSunnis believe that believers willbe blessed with the sight of Allaahin the Hereafter, as is mentioned inthe Qur’aan: On that Day faces ofthe believers will be resplendent,looking towards their Lord."Shi’itesThe Shiites believe that to seeAllaah is not possible in this worldnor in the HereafterTHE UNSEENSunnisAllaah the Exalted has reservedknowledge of the unseen forHimself; however, He hasrevealed to His Prophets some ofthe affairs and conditions of theunseen, for particular reasons. TheQur’aan says: "And they do notencompass anything of Godsknowledge except what He will toreveal thereof"Shi’itesThey claim that knowledge of theunseen belongs solely to theirImams, and it is not for theProphet to inform us about theunseen. Some Shiites have goneso far as to claim godhead (forthose Imams).
Al-Khutoot Al-‘Areedah52AALUR-RSOOL (THE FAMILY OF THE MESSENGER)(May Allaah be pleased with them all)SunnisAalur-Rasool, according to theSunnis, has various meanings. Thebest single definition of this termis "the followers of the ProphetMuhammad in the faith ofIslaam." It is also defined as "thepious and God-fearing people ofthe Prophets ummah (nation ofbelievers)." It is also said that theterm refers to the believingrelatives of Muhammad, from thetribes of Haashim and Abdul-Muttalib.Shi’itesAccording to the Shiites the termAalur-Rasool refers only to Alibin Abi Taalib, to some of hissons, and to the descendants ofthose sons.THE MEANING OF SHARIAH AND HAQEEQAHSunnisIn the Sunnis view, the shari’ah(the divinely revealed law) is itselfthe haqeeqah (the essentialknowledge, the reality). They holdthat Muhammad, the Messenger ofAllaah, did not conceal from hisnation of believers any part of thatknowledge, contained in therevealed law. There was no goodShi’itesThe Shiites see the shariah asbeing merely the various rulingsand directives set forth by theProphet; they concern the commonand superficial folk only. As forthe haqeeqah, no one knows itexcept the Imams of Ahlul Bait.These Imams acquire the sciencesof haqeeqah through inheritance,
Al-Khutoot Al-‘Areedah53thing that he did not guide us to,and no evil thing that he did notwarn us about. Allaah has said Onthis day I have completed yourreligion. Therefore, the sourcesof the Islaamic faith are AllaahsBook and the Sunnah (practice) ofthe Prophet, and there is no needto add anything to that. Therelationship of the believer withAllaah, and the path to theachievement of good works andworship, are clear and direct. Theonly one to know the actualcondition of the believers isAllaah; so do not pass judgmenton the praiseworthiness or purityof anyone, lest we overstep ourbounds. The views and opinions ofanyone may be accepted orrejected, except or those of theinfallible Prophet of Allaah, uponwhom is Allaahs blessings andpeace.one generation after another. Itremains a secret possession amongthem. Furthermore, the Shiitesconsider their Imams infallible;their every work and practice isdeemed incumbent upon theirfollowers. They believe that onemay communicate with God onlythrough intermediaries, and it isfor this reason that their religiousleaders have such an inflatedopinion of themselves, asevidenced by the exaggeratedtitles they take for themselves, e.g.Baabullah (the door to Allaah),Waliyullah (the friend of Allaah),Hujjatullah, (Allaahs proof),Ayatullah (the sign of Allaah), Al-Masoom (the infallible one), etc.ISLAAMIC JURISPRUDENCESunnisAhlus-sunnah adhere strictly to thelegal rulings and directives of theShi’itesThey depend only on the exclusivesources which they claim for their
Al-Khutoot Al-‘Areedah54Noble Qur’aan, as clarified by thesayings and practices of theMessenger We also depend uponthe sayings of the Companions andthe generation of trustworthyscholars who followed them. Theywere the nearest to the Prophetsera and the most sincere insupporting his mission, throughoutthe tests and trials which had to beendured in the course ofestablishing Islaam. Since thisreligion has been completed, noone has the right to formulate newlegislation or directives; however,in order to properly understand thedetails of the revealed law, and toapply it according to newsituations and circumstances whilekeeping in mind the generalwelfare of the people, one mustrefer to the qualified Muslimscholars who must work solelywithin the bounds established byAllaahs Book and the Sunnah ofthe Prophet (may Allaahsblessings and peace be upon him).Imams: upon their farfetchedinterpretations of the Qur’aan; andupon their contrary attitude whichputs them at odds with themajority of the Muslim peoples.The Shiites consider their Imamsto be infallible, and to have theright to create new rulings anddirectives in contradiction to therevealed law.For example, they have altered:(a) The call to prayer and theprescribed times and postures ofprayers.(b) The rites of Hajj (pilgrimage)and visitation to the sacred places.(c) The specified times forbeginning and breaking the fast.(d) The rulings with regards toZakaah (alms-tax) and itsdistribution.(e) The inheritance laws.The Shiites are very particular totake positions in opposition toAhlus-Sunnah, thus widening thegap between them and us.
Al-Khutoot Al-‘Areedah55Al-WALAA (OBEDIENCE AND DEVOTION)SunnisAl-walaa means "total adherence,obedience and devotion." TheSunnis believe that it is due onlyto the Messenger of Allaah, forAllaah says in His Book"Whosoever obeys the Messenger,he has verily obeyed Allaah. Noother person deserves our strictadherence or our obedience anddevotion.Our responsibilities to others aredefined by known legal principles,and there is no obedience due toany human being if that entailsdisobedience to the Creator.Shi’itesThey view al-walaa as being oneof the pillars of imaan. Theydefine it as the firm belief in theTwelve Imams including the"hidden" Imam). They considerone who does not have strictdevotion to Aalul-Bait as one whohas no faith. They will not praybehind such a person, nor will theygive him Zakaah although he bedeserving of it. They would treatsuch a person as a kaafir.TAQIYYAH (CALCULATED DECEPTION)SunnisIt is defined as presenting an outerappearance that belies what oneconceals inside, protecting oneselffrom harm. It is consideredimpermissible for aMuslim to deceive other Muslims,because of the Prophets saying:Shi’itesIn spite of the differences amongthe various Shiite sects, they allagree that taqiyyah is a prescribedduty and a pillar of their faith.Their schools of thought could notstand without it. They learn itsprinciples and methods and they
Al-Khutoot Al-‘Areedah56Whoever deceives is not of us."Resorting to taqiyyah is permittedonly in one situation: during waragainst the disbelievers who arethe enemies of Islaam. That is partof the etiquette of war. It isincumbent on the Muslim to betruthful and courageous inupholding the truth, and to beneither ostentatious, nor deceiving,nor treacherous. He should givesincere counsel, enjoin what isgood and forbid what is evil.practice it, especially if they are indire circumstances. Theyexaggeratedly praise and flatterthose whom they considerdisbelievers, whom they considerdeserving of slaughter anddestruction. The verdict of kufr ispassed on anyone who is not of hisor her sectarian school, and forthem "the end justifies the means."Their ethics allow every manner oflying, cunning and deception.GOVERNING THE ISLAAMIC STATESunnisThe state is ruled by a caliphelected to his position ofleadership from among theMuslim people. To be leader, aman must be sane, rightly guidedand knowledgeable. He should beknown for his piety andtrustworthiness, and he should becapable of bearing such aresponsibility. Those Muslimsendowed with knowledge andexperience nominates the caliph tohis position of leadership. If heShi’itesGenerally speaking, the right togovern according to Shiites, ishereditary, and restricted to Ali,and his descendants by Fatimah(the daughter of the Prophet).There is, however, some slightdifference among them on thepoint of the hereditary right as towhom it belongs to. Due to thisview of theirs, the Shiites arenever loyal to any ruler unless heis one of the descendants of Alibin Abi Taalib. When the practice
Al-Khutoot Al-‘Areedah57does not hold firm to his duty, anddeviates from the directives of theQur’aan, then they may removehim from his position and striphim of all authority. Otherwise, hedeserves the obedience andcooperation of every Muslim. Therole of caliphate is, to the Sunnis,a great burden and responsibility,not a mere honour or opportunityfor exploitationsof hereditary leadership vested inthe descendants of Ali andFatimah could no longer bemaintained, because the line hadcome to an end, the Shiitesinvented the doctrine of Ar-Rajah,according to which the last Imamwas not dead, but "hidden". He isexpected to arise and return at theend of time, when he willslaughter all of his politicalopponents, and those of hisancestors, and will restore to theShiites their rights-which were"plundered" by the other sectsover the centuries……………………………………………………….FOOTNOTES1. Related by Abu Dawood and others with an authentic chain ofnarrators.2. The invocation is called Duaa Sanamay Quraish the invocationagainst the two idols of Quraish, by which the Shiites mean the twocaliphs of Allaahs Messenger, Abu Bakr and `Umar!.3. Khomeini, Al-Hukoomat ul-lslamiyyah, pp. 52-53.
Al-Khutoot Al-‘Areedah584. What Khomeini means here, is that he not only affirms and believesall that is in the Shiite book Al-Kaafi, but he also sees it as obligatoryto adhere to it and put its rulings and directives into effect in the Shiitestate.5. The two terms ‘Ahlus-Sunnah’ (Sunnis) and ‘Shiah’ (Shiites) needto be defined at this point. Ahlus-Sunnah means literally "people of theestablished way or path". It refers to the true Muslims, who follow theSunnah (way) of Muhammad, the Messenger of Allaah, upon theunderstanding of the Companions. The term Shiah is from the phraseshiatul `Ali (adherents to or company of `Ali), by which this sect isknown for reason of its attachment to the idea of the pre-eminence of`Ali ibni Abi Taalib and his descendants.6. The authors reference to Azhar Universitys being in the beginningstage of its "mission" requires some comment, as this treatise waswritten over thirty years ago. Since that time, Al-Azhar hasincorporated the study of the Shiite "Twelve Imamers" school as arequired pan of its curriculum in Islamic Studies. This, along with itscall for reconciliation of the various sects and schools of thought, mightcreate the impression of acceptance of the misguided sects such as theShiite Twelve Imamers and the Ismailis. In fact, the only legitimatereason for studying such sects and movements is the hope that such astudy will bring to light their real natures, and that consequently, theirfalse doctrines and perverse ideology may be refuted by reference to theauthentic sources of Islam, the Holy Qur’aan, the authentic Sunnah, andthe example of the Companions of the Prophet (Allaahs blessings andpeace be upon him).
Al-Khutoot Al-‘Areedah597. This kind of "favouritism" has been repeated throughout differenteras. It was due to the sending of propagandists claiming such loftygoals of reconciliation that Iraq was converted from a Sunni countrycontaining a Shiite minority to a state that is predominantly Shiite.8. "Wali" has several meanings, the relevant ones in this context being"the closest friend and associate" and "the one upon whom has beenconferred legal authority to rule; vicegerent". The person intended bythis term in the quoted passage is obviously `Ali (may Allaah bepleased with him), the Prophets cousin and the fourth caliph. Byforging such a verse the Shiite are attempting to give credence to theirperverse view that the only legal caliph was `Ali and that the right to thecaliphate belongs to Ahlil-Bait (the members of the Prophets family)alone. This they tried to do by claiming divine revelation as a source ofthis belief of theirs, so it was expedient to forge a Qur’aanic verse, inorder to support their false position.9. Noeldeke, History of Copies of the Qur’aan, Vol. 2, p. 102.10. Zanaadiq is the plural of zindeeq, a Persian word meaning one whospeaks heresy, or who has deviated from the truth. It is also applied todisbelievers or atheists or freethinkers. (Cf., Lisanul-Arab Vol. 10. p.147).11. The meaning of this statement, allegedly made by Ali in the courseof an argument with an unnamed zindeeq, is obscure, to say the least.We may assume from the context that a discussion or dispute had beentaking place between them, Ali having been attacked in repudiation ofhis supposed insistence that he possessed that missing one third of theQur’aan, which according to Shiite belief was deleted by the
Al-Khutoot Al-‘Areedah60Companions of the Prophet. This is a concoction of the Shiites, falselyattributed to Ali (may Allaah be pleased with him), in order to bolstertheir attempt to prove the alteration of the Qur’aan. As for the versecited as proof of deletion from the Qur’aan, there is unanimousagreement among the Sunni commentators on the Qur’aan that, after acareful analysis of the structure of the verse and its context, it may beparaphrased as follows: "If any of you has an orphan girl under hisguardianship and he fears that he may not do her justice by granting heran appropriate dowry if he were to marry her, then let him marry otherwomen of his choice." For further details see Ibn Katheer TafseerulQur’aan al-Adheem. Vol. 1, p. 449.12. By the hypocrites", Abu Mansoor At-Tabarsi means theCompanions of Allaahs Messenger (Allaahs blessing and peace beupon him), for it was they who collected the Qur’aan, the Uthmaniversion which was adhered to and applied by Ali during the period ofhis caliphate. If the statement attributed to Ali in At-Tabarsis Al-lhtijaaj had really come from him, it would have been treachery againstIslam on his part, to possess and conceal some missing portion of theQur’aan and not make it public, nor apply its principles, nor, circulate itamongst his subjects during the period of his caliphate. Clearly At-Tabarsi has insulted and defamed Ali, since what he has writtenactually implies treachery and deception on Alis part.13. Muhammad Mahdi Al-Asfahani Al-Kaathini, Ahsanul-Wadeeah,Vol 2,p. 90.14. Al-Kulaini, Al-Kaafi, 1278 A.H., p. 54
Al-Khutoot Al-‘Areedah6115. Al Azhar Maazine, 1372 A.H., p. 307.16. Al-Kulaini, Al-Kaafi, 1278 A.H., p. 7517. Al-Hazarn, Al Fisal fil Millal wan-Niha1, Vol. 2, p. 78 and Vol. 4,p. 182.18. Jibt means an idol or a sorcerer, or one who claims to tell the future.Taaghoot is a name applied to any object or person worshipped apartfrom the one God, Allaah.19. Al-Mamqaani, lanqeehul-Maqaal fee Ahwaalir-Rijaal, 1352A.H.,Vo. 1,p207.20. The day of Ashooraa is the tenth day of Muharram of the Muslimlunar calendar and it has great significance for the Shiites. It is theculmination of long days of bitter grieving and vicious self-inflictedpain which they observe annually in commemoration of he death ofImam Hussain, the grandson of the Prophet (sallahu alayhi wa salam)who was martyred at Karbala in Iraq.21. One naturally questions here why his grandfather Ali bin AbiTaalib did not do just that during the period of his rule. Is his twelfthgeneration descendant more sincere than Ali in his service of theQur’aan and Islam?22. Baiat ur-Ridwaan is the pledge of allegiance and support by theCompanions to the Prophet, with which Allaah was well pleased, as isclearly indicated by the verse revealed regarding it. The pledge wasgiven to the Prophet by a group of approximately fourteen hundredCompanions (amongst them Abu Bakr and Umar) who had headed out
Al-Khutoot Al-‘Areedah62with him towards the Holy City of Mecca, unarmed and intending toperform the rites of the minor pilgrimage to Allaahs sacred house, theKabah, in the sixth year of the Hijrah (emigration of the Prophet andhis Companions from Mecca to Medina). When they arrived atHudaibia, a small village near Mecca, the tribe of Quraish forbade thementrance to the city and news spread that they had slain the emissary theHoly Prophet had sent to them. Upon this the Prophet (may Allaahspeace and blessings be upon him) took the pledge of allegiance to hiscause and for the defence of Islam against the disbelievers in case warshould have to be resorted to. See at-Tabaris Tareekhur-Rasul wal-Mulook, Vol. 4, pp. 72-81.23. Qur’aan, 48:18.24. Al-Khaalisi has somehow reasoned that by using the word"believers" in this verse, Allaah is implying that some of those whoswore allegiance were not believers. Al- Khaalisi concludes from thisthat the Sunnis are mistaken in using this verse to prove that all thosewho gave the pledge were believers, and that Allaah was pleased withthem. In fact, the only way Al-Khaalisis interpretation would becredible is if the text read: "... Allaah was pleased with the believersamong them, when they swore allegiance to you..."25. Al-Kulaini, Al-Kaafi,26. Ibid27. Ibid28. Ibid