What is the position on the 12 Imams of the Shia, especiallt the later ones?.
Praise be to Allaah.
Firstly:
The Raafidis, Imamis or Ithna ‘Asharis (“Twelvers”) are one
of the branches of Shi’ism. They are called Raafidis because they rejected (rafada)
most of the Sahaabah and they rejected the leadership of the two Shaykhs Abu
Bakr and ‘Umar, or because they rejected the imamate of Zayd ibn ‘Ali, and
deserted him. They called Imamis because they are primarily focused on the
issue of imamate, and they made it a basic principle of their religion, or
because they claim that the Messenger (peace and blessings of Allaah be
upon him) stated that ‘Ali and his descendents would be imams. They are
called Ithna ‘Asharis (“Twelvers”) because they believe in the imamate of
twelve men from the Prophet’s family (ahl al-bayt), the first of whom was
‘Ali (may Allaah be pleased with him) and the last of whom was Muhammad ibn
al-Hasan al-‘Askari, the supposed hidden imam, who they say entered the
tunnel of Samarra’ in the middle of the third century AH and he is still
alive therein, and they are waiting for him to come out!
They hold beliefs and principles which are contrary to those
of the people of Islam, such as the following:
-1-
They exaggerate about their imams, claiming that they are
infallible, and they devote many acts of worship to them such as
supplication, seeking help, offering sacrifices and tawaaf (circumambulating
their tombs). This is major shirk which Allaah tells us will not be
forgiven. These acts of shirk are committed by their scholars and common
folk alike, without anyone among them objecting to that.
-2-
They say that the Holy Qur’aan has been distorted, and that
things have been added and taken away. They have books concerning that which
are known to their scholars and many of their common folk, and they even say
that believing that the Qur’aan has been distorted is an essential tenet of
their beliefs. See the answer to question no.
21500.
-3-
They regard most of the Sahaabah (may Allaah be pleased with
them) as kaafirs, and disavow them, and they seek to draw closer to Allaah
by cursing and reviling them. They claim that they apostatized after the
death of the Prophet (peace and blessings of Allaah be upon him) except
very few (only seven). This is a rejection of the Qur’aan which affirms
their virtue, and says that Allaah was pleased with them and chose them to
accompany His Prophet (peace and blessings of Allaah be upon him). It
also implies a slur against the Qur’aan itself, because it was transmitted
via them; if they were kuffaar then there is no guarantee that they did not
distort it or change it. This is what the Raafidis believe anyway, as stated
above.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him)
said: As for the one who goes further and claims that they apostatized after
the Messenger of Allaah (peace and blessings of Allaah be upon him)
died, apart from a small number, no more than ten or so, or that they became
evildoers, there is no doubt that he is a kaafir, because he is rejecting
what it says in the Qur’aan in more than one place, that Allaah was pleased
with them and praised them. Indeed, the one who doubts that such a person is
a kaafir is to be labelled as a kaafir himself, because what this view
implies is that those who transmitted the Qur’aan and Sunnah were kuffaar or
rebellious evildoers. The verse says “You (true believers in Islamic
Monotheism, and real followers of Prophet Muhammad
صلى الله عليه وسلم and his Sunnah) are
the best of peoples ever raised up for mankind” [Aal ‘Imraan 3:110], and
the best of them were the first generation. But according to this view, most
of them were kaafirs and rebellious evildoers, and this ummah is the worst
of nations and the earliest generations of this ummah were the most evil of
them. The fact that this is kufr is something that no Muslim has any excuse
for not knowing. End quote from al-Saarim al-Maslool ‘ala Shaatim
al-Rasool (p. 590).
-4-
They attribute badaa’ to Allaah, i.e., forming a new opinion
that was not held before. This implies attribution of ignorance to Allaah,
may He be exalted.
-5-
They believe in taqiyah (dissimulation) which means showing
outwardly something other than what one feels inside. In fact this is lying
and hypocrisy and skill in deceiving people. This is not something that they
do at times of fear; rather they regard use of taqiyah as a religious duty
for minor and major matters, at times of fear and times of safety. Whatever
of truth was narrated from one of their imams, such as praise for the
companions of the Prophet (peace and blessings of Allaah be upon him),
or agreeing with Ahl al-Sunnah, even in matters of purification or food and
drink, is rejected by the Shi’ah who say that the Imam only said that by way
of taqiyah.
-6-
Belief in raja’ah, which is the belief that the Prophet
(peace and blessings of Allaah be upon him) and the members of his household
(ahl al-bayt), ‘Ali, al-Hasan, al-Husayn and the other imams will return. At
the same time, Abu Bakr, ‘Umar, ‘Uthmaan, Mu’aawiyah, Yazeed, Ibn
Dhi’l-Jooshan and everyone who harmed Ahl al-bayt – according to their
claims – will also return.
All of these people will return – according to their beliefs
– to this world once more before the Day of Resurrection, when the Mahdi
reappears, as the enemy of Allaah Ibn Saba’ told them; they will return in
order to be punished because they harmed Ahl al-Bayt and transgressed
against them and denied them their rights, so they will be severely
punished, then they will all die, then they will be resurrected on the Day
of Resurrection for the final recompense. This is what they believe.
And there are other corrupt beliefs which one can find more
details about in the following books, which explain how false they are:
al-Khutoot al-‘Areedah by Muhibb al-Deen al-Khateeb
(available in English, translated by Abu Bilal Mustafa al-Kanadi)
Usool Madhhab al-Shi’ah al-Imamiyyah
by Dr. Naasir al-Qafaari
Firaq Mu’aasirah tantasib ila al-Islam
by Dr. Ghaalib ibn ‘Ali ‘Awaaji (1/127-269)
Al-Mawsoo’ah al-Muyassarah fi’l-Adyaan wa’l-Madhaahib
wa’l-Ahzaab al-Mu’aasirah (1/51-57).
See also the answer to question no.
1148 and
10272.
The scholars of the Standing Committee for Issuing Fatwas
were asked: Is the Imam Shi’ah way part of Islam? Who made it up? Because
they, i.e., the Shi’ah, attribute their madhhab to Sayyiduna ‘Ali (may
Allaah ennoble his face).
Answer: The Imami Shi’ah madhhab is a fabricated madhhab that
has been introduced into Islam. We advise you to read the book al-Khutoot
al-‘Areedah and Mukhtasar al-Tuhfah al-Ithna ‘Ashariyyah and
Minhaaj al-Sunnah by Shaykh al-Islam [Ibn Taymiyah], which will explain
a lot of their innovations.
‘Abd al-‘Azeez ibn ‘Abd-Allaah ibn Baaz, ‘Abd al-Razzaaq
‘Afeefi, ‘Abd-Allaah ibn Ghadyaan. End quote.
Fataawa al-Lajnah al-Daa’imah
(2/377).
Secondly:
From the above it is clear that this madhahb is false and
that it goes against the beliefs of Ahl al-Sunnah wa’l-Jamaa’ah, and that
its beliefs will not be acceptable from anyone, either from their scholars
or their common folk.
As for the imams to whom they claim to belong, they are
innocent of this lie and falsehood.
There follow the names of these imams:
1-
‘Ali ibn Abi Taalib (may Allaah
be pleased with him) who was martyred in 40 AH.
2-
Al-Hasan ibn ‘Ali (may Allaah
be pleased with him) (3-50 AH)
3-
Al-Husayn ibn ‘Ali (may Allaah
be pleased with him) (4-61 AH)
4-
‘Ali Zayn al-‘Aabideen ibn
al-Husayn (38-95 AH), whom they call al-Sajjaad
5-
Muhammad ibn ‘Ali Zayn
al-‘Aabideen (57-114 AH) whom they call al-Baaqir
6-
Ja’far ibn Muhammad al-Baaqir
(83-148 AH) whom they call al-Saadiq
7-
Moosa ibn Ja’far al-Saadiq
(128-148 AH) whom they call al-Kaadim
8-
‘Ali ibn Moosa al-Kaadim
(148-203 AH) whom they call al-Rida (Reza)
9-
Muhammad al-Jawaad ibn ‘Ali
al-Rida’ (195-220 AH) whom they call al-Taqiy
10-
‘Ali al-Haadi ibn Muhammad
al-Jawaad (212-254 AH) whom they call al-Naqiy
11-
al-Hasan al-‘Askari ibn ‘Ali
al-Haadi (232-260) whom they call al-Zakiy
12-
Muhammad al-Mahdi ibn al-Hasan
al-‘Askari, whom they call al-Hujjah al-Qaa’im al-Muntazar. They claim that
he entered a tunnel in Samarra’, but most researchers are of the view that
he did not exist at all, and that he is a Shi’i myth.
See: al-Mawsoo’ah al-Muyassarah (1/51).
Ibn Katheer said in al-Bidaayah wa’l-Nihaayah (1/177):
As for what they believe about the tunnel of Samarra’, that is a myth which
has no basis in reality and no proof or sound reports. End quote.
Ibn Taymiyah (may Allaah have mercy on him) divided the Imams
of the Ithna ‘Ashari Shi’ah into four categories:
1 – ‘Ali ibn Abi Taalib, al-Hasan and al-Husayn (may Allaah
be pleased with them). They are noble Sahaabah and no one doubts their
virtue and leadership, but many others shared with them the virtue of being
companions of the Prophet (peace and blessings of Allaah be upon him)
and among the Sahaabah there are others who were more virtuous than them,
based on saheeh evidence from the Prophet (peace and blessings of
Allaah be upon him).
2 – ‘Ali ibn al-Husayn, Muhammad ibn ‘Ali al-Baaqir, Ja’far
ibn Muhammad al-Saadiq and Moosa ibn Ja’far. They are among the trustworthy
and reliable scholars. Manhaaj al-Sunnah (2/243, 244).
3 – ‘Ali ibn Moosa al-Rida, Muhammad ibn ‘Ali ibn Moosa
al-Jawaad, ‘Ali ibn Muhammad ibn ‘Ali al-‘Askari, and al-Hasan ibn ‘Ali ibn
Muhammad al-‘Askari. Concerning them, Shaykh al-Islam (Ibn Taymiyah) said:
They did not show a great deal of knowledge such that the ummah might
benefit from them, nor did they have any authority by means of which they
could help the ummah. Rather they were like any other Haashimis, they occupy
a respected position, and they have sufficient knowledge of what which is
needed by them and expected of people like them; it is a type is knowledge
that is widely available to ordinary Muslims. But the type of knowledge
that is exclusive to the scholars was not present in their case. Therefore
seeks of knowledge did not receive from them what they received from the
other three. Had they had that which was useful to seekers of knowledge,
they would have sought it from them, as seekers of knowledge are well aware
of where to go for knowledge. Minhaaj al-Sunnah (6/387).
4 – Muhammad ibn al-Hasan al-‘Askari al-Muntazar (the awaited
one). He did not exist at all, as stated above.
And Allaah knows best.
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