No person can be called a Muslim without belief in the doctrine of the Finality of Prophethood. Thanks to Allah Almighty that in Pakistan, Qadianis have been declared a non-Muslim minority, and their activities have been restricted to some extent.
Qadianis deny the Finality of Prophethood; according to them, the chain of prophethood has not ended but continues, although they divide it into apparent and hidden prophethood. However, this division has no basis in the Quran and Sunnah.
Before the Qadianis, the school of thought that denied the Finality of Prophethood under the name of “Imamat” was the Shia school of thought. According to them, the meaning of “Imamat” is the same as what Muslims understand by “Prophethood.” I did not put pen to paper on this extremely delicate and sensitive topic until I had thoroughly studied the writings of Allama Ihsan Elahi Zaheer Shaheed (may Allah have mercy on him) as well as the Shia authorities and sources themselves. After studying various Shia books, when I had gathered such a large number of arguments and proofs on which a structure could be built so solid that the opponent sitting inside it would have no choice but to bow his head in submission before the evidence and no escape route, then by the grace of Allah, I dared to move my pen on this topic. I hope, God willing, this article will receive the full attention and focus of the readers.
The difference between the ideology on which the Shia religion is built and the view on which the Shariah of Islam is established is clear: unlike Islam, the Shia religion has no concept of the Finality of Prophethood.
Perhaps, dear readers, after reading this much text, they may accuse me of extremism and fanaticism, but when they study the numerous arguments presented in this article, they will certainly have no choice but to change their opinion. They will have to admit that I have acted in accordance with the command of Allah Almighty in this regard:
And do not let the hatred of a people prevent you from being just. Be just; that is nearer to righteousness.
No opposition to any nation should compel you to overlook justice and fairness; despite differences, it is your responsibility to act justly and fairly, and this is also the requirement of piety.
The tragedy among us is that even many belonging to the Shia school of thought do not have knowledge of Shia beliefs and its history. Due to their simplicity, they think that perhaps shedding tears at the mention of the martyrdom of Sayyid Na Hussain (may Allah be pleased with him), mourning, and organizing processions is the essence of the Shia religion. We are certain that if even the Shia themselves become aware of Shia beliefs, they will surely consider abandoning this religion for the betterment of their fate. The great favor of Imam al-Asr Allama Ihsan-ul-Ilahi Zaheer Shaheed (may Allah have mercy on him) upon the Shia community is that through his writings and lectures, he clarified the true nature and historical status of the Shia religion so that the segment of the Shia community who have adopted Shia beliefs merely out of simplicity may become aware of the truth, repent from this religion, and turn towards improving their fate, for this religion has no connection with the religion that Allah Almighty revealed to Sayyid Muhammad Rasulullah ﷺ through Jibrael Amin.
Denial of the belief in the Finality of Prophethood is also among those beliefs which are unknown not only to Ahl al-Sunnah but also to the majority of Shia. This is a belief that, once understood, gives hope that the insightful segment of the Shia community will sever their ties with this religion.
The Shia community attributes the following qualities to their twelve Imams, which are exclusive to Prophethood:
1. Their being sent by Allah Almighty.
2. Their infallibility from error.
3. The obligation of obedience to them.
4. The revelation and descent of angels upon them.
If any person is accepted to have these four qualities, then there remains no difference between him and the Prophets. When someone says about a person that:
1. He is sent by Allah to guide people.
2. He is infallible from error.
3. Obedience to him is obligatory.
4. Revelation descends upon him.
Then effectively, he considers him a Prophet whom Allah Almighty sent to guide His servants.
In the Shia religion, the twelve Imams possess all these four qualities; therefore, in this religion, Muhammad Rasulullah ﷺ was not the last Prophet, and the door of Prophethood was not closed. Rather, Prophethood continues under the guise of “Imamat,” and the twelve Imams were not twelve Imams. Now we will examine these four qualities—being sent (Ba’th), infallibility, obligatory obedience, and revelation—according to Shia books, that according to the Shia religion, the twelve Imams possess these four qualities.
Prophethood:
The famous Shia scholar, whom the Shia community has given the title “Khatam al-Muhaddithin,” that is, Mulla Baqir Majlisi, writes in his famous book “Haq al-Yaqin”:
“The twelve Imams are appointed (Mansoos) by Allah.”
(Haq al-Yaqin 47)
The belief of the Shia community is that Allah Almighty has designated the twelve Imams through a text or, in other words, by ordinance. They say that a text was revealed to the Prophet Muhammad ﷺ from Allah Almighty in which the Imams were named. According to this text, Sayyidna Ali رضي الله عنه was the first Imam and Muhammad ibn al-Hasan al-Askari was the last Imam. Accordingly, Shia scholars such as Sheikh Saduq, Ibn Babawayh Qummi, Muhammad ibn Ya’qub al-Kulayni, and the famous Shia scholar Tusi have narrated in their books that:
Before his death, Allah Almighty revealed a book to His Prophet ﷺ and said:
“يا محمد هذه وصيتك الى التجبة من اهلك”
That, O Muhammad ﷺ! This is a will for the dignitaries of your family.
You ﷺ asked Jibril (AS):
Who are the dignitaries of my family? Jibril said:
Ali ibn Abi Talib, and among his descendants, so and so.
This book had golden seals on it. You entrusted that book to the Commander of the Faithful (AS), so Ali (AS) opened one seal and acted according to the will during his period of Imamate. Then Hasan (AS) opened the second seal and acted according to the will until the book reached the last Imam.
The Shi’a Imam Bukhari, Muhammad ibn Ya’qub al-Kulayni, attributing to our master Ja’far, writes in Usul al-Kafi:
ان الامامة عهد من الله عز وجل معهود لرجال مسمين ليس للامام ان يذوبها عن الذي يكون من بعده۔
“Imamate is a trust from Allah, the Mighty and Majestic, bestowed upon certain distinguished and designated individuals. No Imam can, by his own authority, deprive the Imam who comes after him of this position and appoint someone else in his place.”
(Uyoon al-Akhbar al-Ridha by Ibn Babawayh al-Qummi vol. 1: 43, Usul al-Kafi vol. 1: 280, Kamal al-Din wa Tamam al-Din In’imatah by Qummi vol. 2 p. 1229, Malaa al-Saduq p. 1328, Malaa al-Tusi vol. 2 p. 52, Kitab al-Ghaybah by Tusi 90 – Usul al-Kafi by Kulayni chapter on “That Imamate is a Covenant from Allah”)
Meaning, the appointment of each of the twelve Imams has been determined by Allah. Imamate is a divine position; He appoints whomever He wills as Imam. The senior Shia scholars say:
’’يجب على الله نصب الامام كنصب النبي‘‘
It is obligatory upon Allah that He appoints the Imam in the same manner as He appoints the Prophet.
That is, the position of Imamate, like Prophethood, is bestowed by Allah. According to this belief, Sayyiduna Ali رضي الله عنه was the first appointed by Allah according to the Shia. Believing in his Imamate was obligatory just as believing in the Prophethood and Messengership of Sayyiduna Muhammad ﷺ was. Explaining this, the famous Shia scholar Al-Mufid writes:
“The Imamis agree that the Messenger of Allah ﷺ appointed Amir al-Mu’minin Ali عليه السلام as his successor after him. Therefore, denying his caliphate and Imamate is considered denial of an important obligation and a fundamental pillar of the religion.”
According to Shia belief, all Muslim sects that consider Sayyiduna Abu Bakr رضي الله عنه as the Caliph of the Messenger of Allah ﷺ are not only denying a fundamental pillar of Islam but are outright deniers of Prophethood itself, because denying the Imamate of Ali عليه السلام is equivalent to denying the Prophethood of all the Prophets.
Muhammad ibn Ya’qub al-Kulayni, attributing to Sayyid Na Baqir, writes:
“Allah has sent Ali (peace be upon him) as a sign of guidance for His creation. Whoever attains knowledge of him will be considered a believer; whoever remains unaware of him will be called misguided; and whoever associates anyone else with him (in caliphate and imamate) will be called a polytheist.”
The Shia narrator Ibn Babu Yah Qummi says:
ليس لاحد ان يختار الخليفة الا الله عز و جل۔
“The authority to select the Caliph belongs to none except Allah Almighty.”
The point is that all those Caliphs who were chosen by the Muslim public, even if they were the Rightly Guided Caliphs, were non-Sharia Caliphs. The Caliphate and Imamate was solely the right of Sayyiduna Ali (may Allah be pleased with him) because Allah Almighty placed the crown of honor upon him through a clear text.
Al-Tabari writes:
Each of the twelve Imams was appointed by Allah, that is, designated.
The author of ’’اصل الشیعتہ و اصولہا۔‘‘ states this belief of the Shia sect very clearly and unequivocally.
“الامامة منصب الهي كالنبوة”
“That is, Imamate, like Prophethood, is the same divine position.”
The summary of all these texts and statements is that Shia scholars consider their Imams to be sent by Allah like the Prophets and Messengers, whereas according to the Muslim Ummah, the mission is only the characteristic of the noble Prophets and Messengers of Allah. Therefore, believing in the mission of anyone other than the Prophets was the first step towards denying the finality of Prophethood, which Ibn Saba took, and the rest of the Sabaites followed him, which later became the foundation of the Shia religion.
Infallibility:
According to the Muslim Ummah, infallibility is only the characteristic of the Prophets and Messengers. The meaning of the Prophet Muhammad ﷺ being the Seal of the Prophets is that you ﷺ are also the Seal of the Infallibles; no other personality besides the Prophets is free from error. However, Shia scholars say that the Imams are also equal and partners to the noble Prophets in this attribute, just as Allah Almighty has taken the responsibility to protect and preserve the Prophets and keep them free from mistakes. Similarly, the twelve Imams are also free from every kind of error and slip.
Thus, the Shia scholar al-Tusi writes:
’’العصمة عند الامامية شرط اساسى الجميع الانبياء والائمة عليهم السلام سواء في الذنوب الكبيرة والصغيرة قبل النبوة والامامة وبعد هما على سبيل العمد والنسيان، وهكذا العصمة من كل الرذائل والقبائح‘‘
’’According to the Imamis, the infallibility of the Prophets and Imams is the fundamental condition of proof and Imamate. The Prophets and the great and small Imams are infallible from all kinds of sins; there is no possibility of error before Prophethood and Imamate, nor do they commit sins intentionally or forgetfully after Prophethood and Imamate. Similarly, they are infallible from all kinds of immoral and unethical actions against human decency.
Also, since the Imam is obligatory to obey, it is necessary for him to be infallible.
Mulla Baqir Majlisi has written:
’’اجماع الامامية متعقد على أن الامام مثل النبي معصوم من أول عمره إلى آخر عمره من جميع الذنوب الصغائر والكبائر‘‘
Translation:
“The Imamis have consensus that the Imam, like the Prophet ﷺ, is infallible from minor and major sins from birth until death.”
Ibn Babawayh has established a chapter on ’’وجوب عصۃ الامام‘‘ in his book Kamal al-Din wa Tamam al-Ni’mah, under which he has cited various narrations and presented baseless types of arguments. At one place he writes:
“If we accept the Imamate of any Imam but do not believe in his infallibility, it would mean that we have not accepted his Imamate at all.”
That is, the concept of Imamate without infallibility is incomplete and deficient, just as saying that our master Muhammad ﷺ is a Prophet but not infallible entails denial of Prophethood. Similarly, not believing in the infallibility of any of the twelve Imams entails denial of his Imamate.
Tabarsi writes in his book “I’lam al-Wara”:
“الامام لابد ان يكون معصوماً”
“It is necessary for the Imam to be infallible.”
Also, “Our belief regarding the Prophets and Imams is that they are protected from every kind of evil. Neither a minor sin can occur from them nor a major sin. Denying their infallibility is to deny their greatness and to be unfamiliar with their virtue.”
A Shia scholar, attributing a lie to the Messenger of Allah ﷺ, writes:
“انا وعلى والحسن والحسين والتسعة من ولد الحسين مطهرون معصومون”
Meaning, the Messenger of Allah ﷺ said: I, Ali, Hasan, and Husayn’s descendants include nine Imams who are infallible and free from sins.
Also, “It is necessary for the Imam to be infallible because the purpose of the Imam’s appointment is to support the oppressed and establish justice and fairness on earth. And if there is a possibility of error from the Imam, then another Imam would be needed to correct him, thus continuity would be required, which is impossible.”
Ibn Babawayh in his book Ma’ani Al-Athar writes:
“Ibn Abi Umar narrates that he said:
I asked Hisham ibn Hakim:
Is the Imam infallible?
He said: Yes.
The narrator says:
I asked:
What are the characteristics of infallibility?
He said:
All sins can be divided into four categories:
Greed, envy, anger, and lust.
The Imam is not greedy because the whole world is under his control. He himself is the owner of the world. He does not envy because his rank is the highest, and a person envies only those who are above him.
He does not get angry because the focus of all his efforts is to attain the pleasure of Allah. He does not follow worldly desires and pleasures because the Hereafter is as beloved to him as the world is to us.
These are the four types of sins, and the Imam is protected from all four.
The Shia scholar of the fourth century, “Al-Hurrani,” writes in his book “تحف العقول عن آل الرسول“:
“الإمام مطهر من الذنوب ميرء من العيوب”
The Imam is free from sins and pure from faults.
The Shia say:
وجوب عصمة النبي ﷺ والله مع عدم وجوب عصمة الامام عليه السلام بما لا يجتمعان كلما وجب عصمة النبي ﷺ والله وجب عصمة الامام
“The Prophet and the Imam are both infallible; it is impossible for one to be infallible and the other not. If the Prophet’s infallibility is necessary, then the Imam’s infallibility must also be necessary.”
That is, to say that the Holy Prophet ﷺ is infallible from error, but to say that any of the twelve Imams is not infallible is not correct according to Shia doctrine. Quoting the final text regarding the infallibility of the Imams, we conclude this topic. The famous Shia scholar Mohsin Amin says in his book “A’yan al-Shi’ah”:
“يجب في الامام أن يكون معصوما كما يجب في النبی”
That is, “Believing in the infallibility of the Imam is obligatory just as believing in the infallibility of the Prophet is obligatory.”
From all these texts and quotations, it becomes clear that in the Shia religion, just as the Imam is appointed and sent by Allah Almighty like the Prophets, similarly, he is also infallible from error.
Denial of the finality of Prophethood was the second step taken by Shia scholars.
Obligation of Obedience:
Thirdly, the Shia jurists and hadith scholars formulated a belief for the denial of the finality of prophethood, which is that obedience to the Imams is obligatory upon the people. Just as disregarding the commands and decrees of the noble Prophets is disbelief, similarly, if a person disobeys any of the twelve Imams or does not consider obedience and following them obligatory, then he is also a disbeliever and outside the fold of Islam. This is because they are also the peers of the noble Prophets and bearers of the attributes of prophethood. Ibn Babawayh Qummi and Ibn Shia Harani, who died in 381 AH, narrate from the eighth Shia Imam Ali ibn Musa Reza, writing:
Imamate is the rank of the Prophets; he is called the Caliph of Allah. The Imam is both the foundation and the branch of Islam. Prayer, fasting, zakat, and other obligations are not accepted without the Imam. The Imam has the authority to declare things lawful or unlawful. The Imam is the Caliph of Allah and His proof upon His servants. In the entire universe, the Imam is the most superior; no one is his equal.
These virtues (like prophethood) are divinely bestowed and not acquired. The Imam is the treasury of prophethood. His lineage cannot be criticized.
Finally, according to Shia, Imam Ali Reza says:
مستحق للرئاسة مفترض الطاعة
That is, the right to authority belongs only to the Imam, and obedience to him is obligatory upon the people.
Explaining the belief in the obligatory obedience to the Imam, the Shia scholar Tuway writes:
“The obedience to Sayyidna Harun (peace be upon him) was also obligatory upon his nation just like Sayyidna Musa (peace be upon him), because he was a partner in prophethood. It is obvious that if Harun (peace be upon him) had lived after Musa (peace be upon him), his obedience would have remained obligatory upon the nation. And since the Messenger of Allah (peace be upon him) granted Sayyidna Ali (peace be upon him) all the ranks that Sayyidna Harun (peace be upon him) was given by Musa (peace be upon him), it is thus proven that after the Messenger of Allah (peace be upon him), obedience to Ali (peace be upon him) remained obligatory upon his nation (just like the Messenger of Allah).”
Readers can understand from this one text what the concept of Imamat and Imam is in Shia religion, and that Sayyidina Ali (رضی اللہ عنہ) was not the Caliph of the Prophet of Allah (ﷺ), but rather he was a partner in your prophethood and your equal in rank and status. Explaining further, Tusi writes:
’’ على من الرسول ﷺ كنفسه طاعته كطاعته ومعصیته کمعصیته‘‘
Ali is like the Messenger of Allah (ﷺ); obeying him is obeying the Messenger of Allah, and disobeying him is disobeying the Messenger of Allah.
That is, the status of the Messenger of Allah (ﷺ) and Sayyidina Ali (رضی اللہ عنہ) was equal. Just as the Messenger of Allah (ﷺ) was sent, infallible, and must be obeyed, similarly Ali (رضی اللہ عنہ) was also sent, infallible, and must be obeyed. There is a verbal difference between prophethood and Imamat, but in reality, both have the same meaning.
عياذاً باالله
The famous Shia narrator of the sixth century Hijri, Abu Ja’far Tabari, states in his book “بشارۃ المصطفی لشیعتہ المرتضی“:
A person asked the Messenger of Allah ﷺ whether it was true that Ali claimed that Allah had appointed him as the leader over His creation?
Upon hearing this question, the Prophet became angry and said:
Ali is the leader of the believers; Allah has decided his leadership on His Throne, with the angels as witnesses. Ali is Allah’s caliph and the Imam of the Muslims. Obedience to Ali is obedience to Allah.
Disobeying him is disobeying Allah.
Recognizing him is recognizing me.
Denying his Imamate is denying my prophethood.
And denying his leadership is denying my messengership.
Ali, Fatimah, Hasan, Husayn, and the remaining nine Imams are proof upon Allah’s servants.
“Our enemy is Allah’s enemy, and our friend is Allah’s friend.”
This narration also proves that obedience to the twelve Imams is obligatory upon the Ummah just like obedience to the Messenger of Allah ﷺ.
Shia narrate from Ali Raza, the eighth Imam, who said:
He said:
’’ الناس عبيد لنا فی الطاعة‘‘
Meaning, people are considered our servants in terms of obedience.
Majlisi writes:
’’طاعة الأئمة واجبة على الناس في اقوالهم وافعالهم
’’Obedience to the sayings and actions of the Imams is obligatory upon the people.
Bihar al-Anwar writes:
’’ان طاعة الائمة كطاعة الرسول ومعصيتهم كمعصية الرسول‘‘
Obedience to the Imams is obedience to the Messenger of Allah ﷺ and disobedience to them is disobedience to the Messenger. He narrates from Abu Khalid Kabuli who said:
I went to Ali Zain al-Abidin (the fourth Imam of the Shia). I asked:
O son of the Messenger! Upon whom is obedience obligatory upon us from Allah?
He said:
’’Upon Ali (peace be upon him), then Hasan, and then Husayn (peace be upon him). And now this chain has reached us.“
Kulayni writes: Imam Ja’far says:
نحن قوم معصومون امر الله تبارک و تعالى بطاعتنا ونهى عن معصيتنا نحن الحجة البالغة على من دون السماء وفوق الارض “
“We all twelve Imams are infallible from error. Allah has commanded obedience to us and forbidden disobedience to us. We are the proof of Allah for those who live below the heavens and above the earth.”
Kulayni writes the same while attributing it to another Imam among the twelve Imams. He said:
“طا عتى مفترضة مثل طاعة على وكذالك الائمة من بعدی”
“My obedience is obligatory like the obedience of Ali. Similarly, obedience to those who come after me is also obligatory.”
For this reason, the Shia commentator “Al-Bahrani” says:
“من جحد امامة امام الله فهو كافر مرتد”
“Whoever denies the Imamate of any of the twelve Imams is a disbeliever and apostate.”
The famous Shia scholar Al-Mufid clarifies and writes: “The Imams are unanimous on this matter that whoever does not believe in the Imamate of any Imam and does not accept the obligation of obedience to him…
’’ فھو کافر صال مستحق الخلود في لنار‘‘
Meaning, that disbeliever is misguided and deserving to remain in Hell forever.
In this context, Ibn Babawayh al-Qummi, whom the Shia have given the title “Saduq,” clearly explains this Shia belief in his book:
’’اعتقادنا فيمن جحد امامة امير المومنين على بن ابي طالب عليه السلام وأئمة من بعده انه كمن جحد نبوة جميع الانبياء‘‘
“Whoever does not believe in Amir al-Mu’minin Ali ibn Abi Talib (peace be upon him) and the other (eleven) names as symbols, our belief about him is that he is like the one who denies the prophethood of all the noble prophets.”
Al-Bahrani writes:
ان الائمة مثل النبي في فرض الطاعة و الافضلية
“The twelve Imams are equal and on the same level as the Prophet Muhammad ﷺ in obligation of obedience and superiority.”
Meaning, just as obedience and following the Prophet ﷺ is obligatory upon the Ummah, similarly obedience and following the twelve Imams is also obligatory. Just as one who denies obedience to the Prophet ﷺ is a disbeliever and apostate, similarly one who denies obedience to the Imams is a disbeliever and apostate.
An-Nu’mani Qummi says:
Imam Baqir (peace be upon him) said:
“نحن معدن النبوة ومحن موضع الرسالة” —–
“We are the treasure of prophethood and the place of messengership; angels come and go to us.”
Sayyid Hussain al-Uloom, the commentator of Tusi’s book Talkhees al-Shafi, writes:
“ان منطلق الامامة هو منطلق النبوة بالذات، والهدى الذي من اجله وجبت النيرة هو نفسه الهدف الذى من اجله تجب الامامة”
“The philosophy of Imamate is the same as that of Prophethood. Likewise, the objectives for which Prophethood was sent are the same objectives for Imamate.”
He further writes:
“الامامة اذن قرين النبوة”
“It means, without doubt, it can be said that Imamate is equal to Prophethood.”
And obviously, when Imamate is equal and equivalent to Prophethood, then the Imam will also be equal and equivalent to the Prophet and Messenger.
In fact, the Shia belief is that the twelve Imams are superior and higher than the noble Prophets. Accordingly, the Shia leader Khomeini writes:
“ان من ضروريات مذهبنا انه لا ينال احد المقامات الروحية للائمة حتى ملك مقرب ولا نبي مرسل وهذا من الاسس والاصول التى قام عليها مذهبنا
Meaning, “It is the fundamental belief of our religion that no close angel or any messenger can reach the ranks and stations that the Imams possess. Our religion is based on this belief.”
Khomeini has supported this belief from the books of the senior Shia scholars. For instance, Mulla Baqir Majlisi writes:
“ان الائمة افضل من الانبیاء”
“The Imam is superior to the Prophets.”
Al-Hurr al-Amili writes:
الائمة الاثنا عشر أفضل من سائر المخلوقات من الانبياء والاوصياءٍ السابقين
“The twelve Imams are superior to all previous Prophets, successors, and the entire universe.”
The Shia hadith scholar Ibn Babawayh Qummi has established this title in his book “Uyoon al-Akhbar al-Ridha”:
’’افضلية الامة على جميع الانبیاء‘‘
Meaning, the Imam is superior to all the Prophets.”
Apart from the Prophet Muhammad ﷺ, it is explicitly stated in Shia books that the Imams are superior to all other Prophets. But regarding the Prophet Muhammad ﷺ, they say:
الائمة بمنزلة رسول الله ﷺ ”
“The rank of the Imams is equal to that of the Prophet Muhammad.”
Although this is said merely out of politeness and to avoid public backlash, in reality, these people consider their Imams superior even to the Prophet Muhammad ﷺ.
“Anyway, this discussion came up incidentally. The topic was ongoing. We had explained the Shia belief of denying the finality of prophethood. According to Shias, obedience to the Imams is obligatory. Now we explain the belief of revelation descending upon the Imams.
Descent of Revelation
The final step taken by the founders of the Shia sect towards the denial of the finality of prophethood was that they formulated the belief that Imams received regular revelation from Allah Almighty just like the Prophets. Allama Ihsan Ilahi Zaheer (may Allah have mercy on him), explaining this belief of the Shias in his book “Bain Ashiatta wa Ahlus Sunnah,” writes:
’’ان الشيعة يعتقدون نزول الوحى على المتهم وعن طريق جبريل عن طريق ملک اعظم وافضل من جبريل ، فإن المتهم في الحديث بوبوا أبوابا مستقلة في هذا الخصوص
The Shia sect believes that revelation is sent down upon their Imams:
Often, Angel Jibreel (Gabriel) would come down to them with Allah’s message, and sometimes, according to the Shias, an angel greater and superior even to Jibreel would descend upon them. The senior Shia scholars have established entire chapters on this subject.
After holding this belief, not only is there no difference left between the Shias and other deniers of the finality of prophethood, but in this belief, the Twelver Shias have also surpassed all other sects who share similar beliefs. In Shia books, their hadith scholars and senior figures have mentioned many such texts which clearly prove that the Shias believe revelation is sent down upon their Imams.
The most important book in this regard is Basa’ir al-Darajat, authored by Muhammad ibn Hasan al-Saffar. Muhammad ibn Hasan al-Saffar was the teacher of the greatest Shia hadith scholar, al-Kulayni, and is the oldest Shia hadith scholar. According to Shia historians, this person was among the close associates of the eleventh Imam Hasan al-Askari.
This Shia narrator established numerous such topics in his book “بصائر الدرجات الکبریٰ فی فضائل آل محمد” and under them mentioned such narrations that explain this belief of the Shias. Accordingly, one title of this book is:
“الباب الخامس عشر في الائمة عليهم السلام ان روح القدس بتلقاهم از احتاجوا اليه
”
“Meaning, when the Imams feel the need, the Holy Spirit comes to meet them.”
What is meant by the Holy Spirit? Safar explains this by writing, Imam Ja’far al-Sadiq says:
“خلق الله اعظم من جبرائيل وميكائيل وقد كان مع رسول الله لا يغيره ويسدده وهو مع الائمة يخبرهم ويسددهم
“The Holy Spirit is an angel greater than Jibra’il and Mikail. During the life of the Prophet Muhammad ﷺ, this angel was with him. He used to give you news of the unseen and guide you. Now he is with the Imams, giving them news of the unseen and guiding them.”
According to a narration, this angel, about whom there is no explanation in the Quran and Hadith, was not sent down upon any prophet or messenger except the Prophet Muhammad ﷺ. It was exclusively for him ﷺ and the twelve Imams.
Such narrations have also been mentioned by Kulayni in Usul al-Kafi, where it is written:
“Imam Abu Abdullah (Ja’far as-Sadiq) (peace be upon him) said:
Since Allah Almighty sent down this angel named Ruh, who is greater than Jibra’il and Mikail, he has not gone to the heavens. Initially, he was with the Prophet Muhammad ﷺ, now he is with us.”
Another Shia scholar, Al-Hurr Al-Amili, writes in his book “الفصول المهمة فی اصول الائمة“:
’’أن الملائكة ينالون ليلة القدر إلى الارض ويعبرون الائمة عليهم السلام جميع ما يكون في تلك السنة من قضاء وقدر والهم يعلمون كل علم الانبياء عليهم السلام ‘‘
’’On the Night of Qadr, angels descend to the earth. They go to the Imams and inform them of all the events that will occur throughout the year and the decrees and destiny, meaning all the decisions Allah Almighty has made for that year. Similarly, the twelve Imams possess the knowledge of all the Prophets.“
’’Ali (peace be upon him) has conversed with Allah Almighty many times. Gabriel (peace be upon him) was the intermediary between Allah Almighty and Ali (peace be upon him).“
Elsewhere it is written:
Once Gabriel and Michael descended upon Ali (peace be upon him) and spoke with him.“
’’Also, once Gabriel and the Angel of Death came to Imam Baqir and Imam Jafar (peace be upon them). Gabriel was in the form of an old man and Michael was in the form of a young and handsome man.“
➊ Once, Hazrat Jafar was asked:
O Hazrat! When you are asked a question about which you have no knowledge, what do you do?
He replied:
Whenever such a situation arises, the Holy Spirit guides us.
In Basāʾir al-Darajāt, from the Shia narrator Bishr bin Ibrahim, it is narrated:
One day I was with Imam Jafar Sadiq (peace be upon him) when a man entered and asked a question.
The Imam (peace be upon him) said:
ماعندی فیهاشتی
I do not know the answer. The man said this and left, claiming that the claimant is obligatory to obey but cannot answer questions? Imam Jafar placed his ear against the wall as if someone was speaking to him. After a short while, he said:
Where is the questioner? He was called back:
The Imam (peace be upon him) answered his question and he left. Then turning towards me, he said:
“لولا نزاد النفد ما عندنا”
“That is, if our knowledge is not increased, our knowledge would have long since ended.”
In the end, we conclude this discussion by quoting a passage from Usul al-Kafi. Kulayni has titled in his book:
“باب ان الاكمة تدخل الملائكة بيرتهم وتطأبسطهم وثانيهم بالاخبار”
That is, angels enter the houses of the Imams, sit on their seats, and reveal to them the unseen matters.
After these clear texts and statements, there remains no room for any Shia to deny the belief in the descent of revelation upon the Imams and say that Shias do not deny the finality of prophethood or that they do not consider the twelve Imams as twelve prophets.
Summary of the discussion:
The summary of the entire previous discussion is that the Twelver Shia, under the veil of the belief in Imamate, deny the finality of prophethood. According to them, the Imam:
1. Is sent by Allah Almighty.
2. Is infallible from error.
3. Is obligatory to obey.
4. Revelation descends upon him.
The Shia community must either abandon these beliefs and disassociate themselves from all those elders who formulated and propagated these beliefs among Muslims, and then openly declare that they have no concept of the finality of prophethood and that the last prophet is not Muhammad, the Messenger of Allah ﷺ, but Muhammad ibn Ja’far al-Askari, so that the Muslim Ummah can make a clear decision regarding them.
This article is presented as an act of sincere love for those Shia individuals who are truly seekers of truth and wish to improve their hereafter. Would they want to continue following a religion whose teachings are clearly contradictory to Islam and the Book and Sunnah, and in which the concept of the finality of prophethood and messengership does not exist?
نستال الله الهداية وهو الهادي إلى سواء السبيل
