Message No : 9Sr.No : 125/724
Question By : Zia Haider

Respected Qasmi Saheb,

The information provided by you are indeed important, it clarifies a lot of
doubts in mind. Thank for your guidance as always, May allah give you

I have two followup questions, on the background provided by you on shia

First question is about a verdict from Alazhar university on Shia school of
fiqh. Where the Shekh ul Jamia of Al azhar (1959) declared that Shia school
of fiqh is an acceptable school of though like other four schools recognized
in the muslim world. That vrdict was issued after a string of letters
between shaikh Mahmood Shaltoot and some shia scholar. How does that fit
with the information you have kindly compiled below?

Second question is about 12 Imams that you mentioned. Who were they? Were
they real and we find some evidence from the islamic historical books about
them? Did they support the claims by shias? What is their impression amongst
the Ummah? Sorry I ended up asking so many questions. But actually the they
are based on same issue, who were those people?

May allah show us the right path, Ameen.


Reply By : MB Qasmi
Designation : ODI, MMERC, Mumbai 

Muhtaram Zia Saheb


Your question, "First question is about a verdict from Alazhar university on Shia school of fiqh. Where the Shekh ul Jamia of Al azhar (1959) declared that Shia school of fiqh is an acceptable school of though like other four schools recognized in the muslim world. ... How does that fit with the information you have kindly compiled below?"

Jazakallah for your good questions. I appreciate you and I think one should ask such questions if one finds doubts in his heart. and really I feel happy to reply if it is for the sake of serious understanding of Allah's Deen.

Well, the information you provided about Al-Azhars verdict is not known to me and I can not deny it as well but it seems to me that there should be some details with the verdicts. Moreover as I stated in my previous write-up (in the note) that all Shias do not believe in the way I wrote and our Ulama also do not see all Shias as disbelievers. There are many groups/ sects among Shias like Isna Aharia, Rafediya, Buhra etc. etc. most of them are near to each others and are considered to be among the Firaqe Batila still some Shias have changed their views in the later time and they made changes in their beliefs and practices thus Ulama of Ahle Sunnah wal Jamah also changed their views about them. So, I assume that the verdict you mentioned in your write-up from Al-Azhar might have been with some conditions. However, without seeing the text of the original verdicts it is impossible to say anything. And even for the time being, if Al-Azhar has a verdict as u mentioned "that Shia school of fiqh is an acceptable school of though like other four schools recognized in the muslim world." Then also we may not accpet that verdict due to is being against clear and simple teaching of Islam (as detailed in the previous posting) moreover we have thousands of verdicts against that of Al-Azhar (if really any exists) and naturally we will prefer to follow them against Al-Azhar's ruling. In the following lines I will quote some verdicts from the pages of history against Shiaiism. Hope they will remove your doubts. In the same time I request you and all other readers to send me more available details about that ruling of Al-Azhar, at least for my information and we may cross check or communicate with the people there.

Imaam ash-Shaafi`ee
On one occasion ash-Shaafi`ee said concerning the Shi`ites, "I have not seen among the heretics a people more famous for falsehood than the Raafidite Shi`ites." [Ibn Taymeeyah, Minhaaj as-Sunnah an-Nabawiyyah, 1/39]

On another occasion he said, "Narrate knowledge from everyone you meet except the Raafidite Shi`ites, because they invent Hadeeths and adopt them as part of their religion." [Ibid, p. 38]

Imaam Abu Haneefah
It was reported that often Abu Haneefah used to repeat the following statement about the Shi`ites, "Whoever doubts whether they are disbelievers has himself committed disbelief."

Imaam Maalik
Once Maalik was asked about them and he replied, "Do not speak to them nor narrate from them, for surely they are liars." [Minhaaj as-Sunnah, 1/37]

During a class of Imaam Maalik, it was mentioned that the Raafidite Shi`ites curse the Sahaabah. In reply, he quoted the Quranic verse, "Muhammad is the Messenger of Allah and those with him are harsh with the disbelievers and gentle among themselves. So that the disbelievers may become enraged with them." He then said, "Whoever becomes enraged when the Sahaabah are mentioned is one about whom the verse speaks." [Tafseeer al-Qurtubee, Soorah al-Fath; Editor's note: That is, anyone who is enraged by the mention of the Sahaabah is a disbeliever, because the verse says, "...the disbelievers may become enraged with them (Sahaabah)."]

Ibn al-Mubaarak
Ibn al-Mubaarak was reported to have said, "Religion is gained from Ahl al-Hadeeth, scholastic theology and crafty exemptions from religious ordinances of Ahl ar-Ray and lies from the Raafidite Shi`ites." [Adh-Dhahabee, al Muntaqaa min Minhaaj al-I`tidaal, p. 480]

Abu Zur`ah ar-Raazee
This great scholar was quoted as saying, "If you see someone degrade any of the companions of the Prophet, sallallaahu `alayhi wa sallam, know that he is a disbeliever. Because the Prophet, sallallaahu `alayhi wa sallam, was real, what he brought was the truth and all of it was conveyed to us by the way of the Sahaabah. What those disbelievers wish to do is to cast doubt on the reliability of our narrators in order to invalidate the Quraan and the Sunnah. Thus the disbelievers are the ones most deserving defamation."

Al-Qaadee Abu Ya`laa
It was reported that Abu Ya`laa said, "The position of jurists concerning one who curses the Sahaabah, believing that such an act is permissible, is that he has committed an act of disbelief. If he curses them but does not believe that cursing them is permissible, then he is guilty of immorality, and not disbelief." [Ibn Taymeeyah, as-Sawaarim al-Maslool, p. 569]

In his book on the Islamic creed, al-`Aqeedah at-Tahaawiyyah, the author states, "We love the companions of Allaah's Prophet, sallallaahu `alayhi wasallam, without going overboard in our love of anyone of them or remaining aloof (tabarra) from any of them. We hate those who hate them or speak ill of them and we only speak well of them. Loving them is a religious act, and an expression of faith and righteousness while hating them is an act of disbelief, hypocrisy and transgression." [Sharh al-`Aqeedah at-Tahaawiyyah, p. 528]

Ibn Hazm al-Andaloosee
One day during the period of Muslim rule in Spain, Imaam Abu Muhammad ibn Hazm was having a debate with some Spanish Catholic priests about their religious texts. He brought before them evidence of textual distortions in the Bible and the loss of original manuscripts. When they replied by pointing out to him Shi`ite claims also being distorted, Ibn Hazm informed them that "Shi`ite could not be used as evidence against the Quraan or against Muslims because they are not themselves Muslims." [Ibn Hazm, al-Fisaal fee al-Milal wa an-Nihal, 2/78 and 4/182]

Their claims have been rebutted by numerous other early scholars like Ibn Taymeeyah in Minhaaj as-Sunnah, adh-Dhahabee in Muntaqaa min Minhaaj al-I`tidaal, Ibn Katheer in his history book [al-Bidaayah wa an-Nihaayah], Ibn al-Jawzee in Talbees Iblees, and al-Qaadee ibn al-`Arabee in al-`Awwaasim min al-Qawaasim.

Contemporary Scholars

Imaam al-Aloosee
He declared the Raafidite Shi'ites disbelievers because of their defamation of the Sahaabah. His position was based on the rulings of Imam Malik and other scholars who were in agreement with him. In reply to their claim to be Ahl Bayt (the Prophet's sallallaahu `alayhi wa sallam family), al-Aloosee said, "No, they are really followers of the Devils and Ahl Bayt are innocent of them."

Muhibbuddeen al-Khateeb
This scholar wrote a book on them called al Khutoot al-'Areedah lil-Usus allatee Qaama 'Alayhaa Deen ash-Shee'ah al-Ithnay 'Ashreeyah (lit. Broad outlines of the basis for the Twelver Shi'ite Creed). He also footnoted earlier works on the Shee'ah like Al-Muntaqaa and 'Awaasim min al-Qaqaasim. In all of his works he considers the Shi'ites to be disbelievers.

Bahjat al-Baitaar
When this great Syrian scholar was asked if transactions were permissible with Shi'ites, he replied in a book called Al-Islaam wa as-Sahaabah al-Kiraam bain as-Sunnah wa ash-Shee'ah in which he said, "Political and economic dealings with them are allowed in the same way that they are allowed with states and people with whom there are treaties in spite of differences between their lands and religions and ours. And help can only be sought from Allah."

Muhammad Rasheed Ridaa
This scholar was among those who worked sincerely for rapproachment between the Sunnites and the Shi'ites, and they in turn pretended moderation for his benefit. However, in the midst of his efforts they caught him by surprise by presenting him with some of their books which slandered Islaam. He then replied to them in a paper called As-Sunnah wa ash-Shee'ah in which he exposed their doctrines and idolatrous practices.

Dr. Hilaalee
After living closely to the Shi'ites for some years, the famous Morrocan scholar, Dr Hilaalee, wrote a paper on them in which he declared them disbelievers.

Al-Basheer al-Ibraaheemee
While visiting Iraq, this professor who is the leading religious scholar in Algeria saw with his own eyes the Shi'ite book, Az-Zahraa, in which 'Umar ibn al-Khataab - may Allah be pleased with him - is accused of homosexuality. On his return home to Algeria he exposed the Shi'ites and clearly outlined their principle beliefs and practices.

Mustafaa as-Sibaa'ee
This eminent Palestinian scholar was also among those who lived with the Shi'ites for a period and worked for rapproachment with them; however, he soon discovered their real intentions and noted them in the foreword of his classic, As-Sunnah wa Makaanatuhaa. He wrote, "Those people continue to hold fast to their books in which slanderous attacks and false descriptions are given of the incidents of disagreement among the Sahaabah. Hence their intention behing the call to rapprochement seems to be bringing the Sunnites closer to the Shi'ite creed and not bringing them closer to each other."

On another occasion, he wrote, "A Muslim would almost be in a state of total bewilderment and confusion at the audacity of these people towards Allah's Messenger sallallaahu `alayhi wa sallam were it not for his knowledge that most of the Raafidites are Persians. Some Persians feigned Islaam and used Shi'ism as a cover for the destruction of Islaam. There were also among the Persians those who were unable to free themselves from the effects of their former religions and thus they entered Islaam with a pagan mentality which did not mind telling lies about the Prophet sallallaahu `alayhi wa sallam"

Among other contemporary scholars who have made similar statements are: Shaikh Ibn Baaz, 'Allaamah ash-Shanqeetee, al-Albaanee, Ahmad Ameen, an-Nashaasheebee and Dr. Rashaad Saalim. (The Mirage in Iran by Dr. Ahmad al-Afghaanee Edited and Translated by: Abu Ameena Bilal Philips)

Your question "Second question is about 12 Imams that you mentioned. Who were they? Were they real and we find some evidence from the islamic historical books about them? Did they support the claims by shias? What is their impression amongst the Ummah?

Even many of our educated people are not aware of the significance of the doctrine of Imamate specially in Isna Ashariyya and the place it occupies among the Shias belonging to that sect. They do not know that it is one of the fundamental articles of their faith like belief in Unity of God, Prophet hood, and the Hereafter and Resurrection.

Below given statement is based on so-called narrations of "Usul-e-Kafi" one of the most authentic books to Shias like Bukharie of Sunni Muslims and is benifited from the book "IRANIAN REVOLUTION" by Hazrat Maulana Manzoor Ahmad Nomani, famous authore of many books, from Lucknow, India.

The Isna Ashariyya Shias believe that as God had raised up the chain of Apostleship as a necessary sequel to His Justice, Wisdom and Grace and raised up Prophets and Messengers for the guidance of mankind who were free from sin and it was essential and obligatory to obey them, and whose raising up was the Ultimate Proof or Argument of God and it made man accountable for his deeds, just in the same manner He set up the chain of Imamate, after the death of the Last Prophet (peace be upon him), to guide and led the bondmen and serve as the Argument on His behalf, till Eternity, and appointed twelve Imams, and on twelfth Imam the world will come to an end. These twelve Imams are, like the Prophets, the Ultimate Proof or Argument (Hujjat) of the existence of God, and they all are innocent and it is obligatory to obey them. In point of rank and station, they are equal to the Last Prophet, but are superior to and excel all the other Prophets. The believe in the Imamate of these twelve Imams is a pre-requisite of salvation like belief in Apostleship.

The first of the twelve Imams, the Isna Ashariyya Shias hold, was Hazrat Ali (ra) and he was nominated by the Holy Prophet himself, under the specific order of God, eighty days before his death, and at the place of Ghadir-e-Khum on the return journey from the Haj. Likewise, Hazrat Ali¡¯s elder son, Hazrat Hasan (ra), was designated to succeed him, and then, Hazrat Husain (ra) was to succeed his elder brother, and, after his death, he was to be succeeded by his son, Hazrat Ali bin al Husain (Imam Zainul Abidin). After Imam Zainul Abidin, the successor was to be his son. Mohammad bin Ali (Imam Baqar), who, in turn, was to be succeeded by his son, Jafar Sadiq, and, the latter, by his son, Musa Kazim, and, then, by his son, Ali bin Musa Raza, and, thereafter by his son, Mohammad bin Ali Taqi and after him his son, Ali bin Mohammad Naqi, and, then, his son, Hasan bin Ali Askari, and, finally, the twelfth Imam Mohammad bin al Hassan (the Absent Imam Mehdi) would succeed as the Imam According to Shia theology Imam Mehdi was born about eleven hundred and fifty years ago, and, then, disappeared miraculously at the age of four or five years, but is still alive and lives in some cave. (It is the belief of the Shias, but the historical fact is that Hasan bin Ali Askari had died issueless as categorically stated by his brother, Jafar bin Ali who had succeeded to the inheritance of his brother). The chain of successors ends with the Absent Imam. But, since it is necessary for the appointed Imam to exist in the world in order to serve as the living Argument on behalf of God and it is the responsibility of God that he does so, the twelfth Imam will live till the Last Day and appear from the Cave some time before it, and bring with him the real Quran compiled by Hazrat Ali (which is different from the present Quran) as, also, Mushaf-e-Fatima, and all the other articles and treasures of knowledge like Al-Jafr and Al-Jamia for the guidance of humanity which he had inherited from the preceding Imams.

The title of a chapter in Usul-e-Kafi reads: "Imamate is a Trust from God which keeps on being transferred from one Imam to another under His command". In this Chapter, Imam Jafar Sadiq is reported to have said: "Imamate is a covenant as regards persons specified by God. Even an Imam has no right to appoint anyone else as the succeeding Imam besides the one nominated by God.¡¯ It is followed by another saying of Imam Jafar Sadiq. It reads: "Do you think that an appointed Imam among us can appoint anyone as his successor? By God! It is not so. It is a covenant from God and His Apostle in favour of specified persons, one after the other, till it reaches the Last Imam, the Absent One." (p. 170).

There are several other narrations of the same import in this chapter.

For every Imam a sealed envelope had been sent down to the Prophet (peace be upon him) containing particular instructions.

In Usul-e-Kafi a very long saying of Imam Jafar Sadiq has been quoted about nomination of Imams by God and particular instructions for them. A gist of it is given below.

Imam Jafar Sadiq said that Gabriel had brought from the heavens a testament in the shape of a book in a sealed cover. No other thing had bee sent down to the Apostle of God in the form of a sealed packet. It contained sealed envelops for every Imam. The Prophet gave all the envelops to Hazrat Ali who opened only the envelop in his name and read the testament. Likewise, every Imam got his sealed envelope and he read only the letter in his name. The last envelope will be given to the last Imam, Imam Mehdi.". (pp. 171-172).

The narration runs into five to six pages, and, hence, here we have only given a summary of it.

The descent of a mysterious Tablet from the Heavens and nomination of twelve Imams by God.

In Section Al-Hujjah, of Usul-e-Kafi there is a chapter in which narrations are set forth indicating that God had clearly nominated all the twelve Imams, name by name. In one of these narrations an amazing account of the descent from the sky of a green tablet has been given on which the names of the twelve Imams along with their detailed introduction were written in resplendent letters. It, also is a long report, and, therefore, only a gist of it is being given here.

Abu Basir relates that Imam Jafar Sadiq, once, said:
"My father, (Imam Baqar) said to the Companion, Hazrat Jabir bin Abdullah Nasri that he had some business with him; so when would it be convenient for him to meet him in private. Jabir replied that he could come whenever he liked. My father went to him, one day, and asked him to tell him about the tablet he had seen in the hands of his great grandmother, Hazrat Fatima, daughter of the Apostle of God, i.e., what was recorded in it and what she had told him about it. Jabir bin Abdullah said, making God his witness, that (once) he had gone to Hazrat Fatima in the life-time of the Prophet (peace be upon him) to congratulate her on the birth of her son, Husain. She was holding a green tablet in her hand. I thought it was of emerald. On it was written something in letters bright as the sun. I said to her, ¡®O daughter of the Apostle of God! My parents may be a sacrifice unto you. Tell me, what is this tablet, and for what it is meant¡¯? she replied, ¡®God has sent this tablet. On it are recorded the names of my father and my husband (Ali), and the names of my two sons (Hasan and Husain), and of all the sons of my rogeny who are to become Wasi. To convey the glad tidings to me, my father has given the tablet to me. Jabir continued, ¡®Your great grand mother Fatima (may God he pleased with her) gave the tablet to me to have a look at it. I made a copy of it and kept it with me. My father enquired of Jabir whether he could show the copy to him. Jabir replied in the affirmative. My father went with Jabir¡¯s to his house. He brought out a piece of parchment. My father asked Jabir to look at the parchment and he (my father) would recite what was written in it from memory. My father, thus, told exactly what Jabir had written. Jabir bin Abdullah, then, swore again by God and said that it was exactly what was written in the original tablet." (page 343).

So this is what some of their belifes and similar are their Hujjat (I mean proofs) from their sources. Inshort, up to no 11 the names and the persons are real but about the 12th we dont know anything rather historical proofe is agaisnt their religious doctrine. After Hazrat Imam Zainul Abiden (rah) they mixed up manything and from then vital differences are appeared therefore, they quote from all of their Imams even from the Qura'an (according to them) in their favour but up to Hazrat Zainul Abidin, history is clear and we do not find anything similar to what they claim in Hazrat Ali, Hasan, Hussain (raa) or Zainul Abidin (rah) later from the fifth person there is no such historical importance for us Sunnis in them thus they have created their importance according to them. About the 12th Imam there are so many stories and here I think better not prolong the write up by these less important issues. In short we know by the historical facts that there is/was no existence of any 12th Imam because Hasan bin Ali Askari had no children at all. But Shiah do not accept it like many other facts, so what one can do now?

From the so-called 12 Imams of Shia first 3 were great Sahabas and among the Ashara Mubasharah (for whom paradise was promised through the prophet in their life time) so no Muslim has a single word about their dignity and historical importance. Hazrat Zainul Abidin (rah) has also historical importance due Karbala. They all have and must have very good impression amongst whole Ummah but after that Allah knows well.

I hope I could help you, May Allah grant us.


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