Part 4: Shia Interpretation of Hadith Thaqalayn Under Microscope


Like the Qadiyanis even the shias are deniers of seal of Prophethood.

In The Name of Allah, The Beneficent, The Merciful. Praise be to Allah!

Muslims believe that Prophet(saw) was the seal of Prophethood, and when we say that we mean to say that, there will be “no divinely appointed human sent by Allah”. But a deviant sect named as qadiyanis play word games in order to fool people, they claim that Muhammad(saw) was the final prophet(NABI), but he was not a final messenger(Rasool), and there can be messengers even after  Muhammad(Saw), thus using these word games they claim that Ghulam Ahmed Qadiyani was a Rasool(messenger). This sect was unanimously declared as kaafirs(disbelievers) by musliims, because when quran says: Muhammad is not the father of any of your men, but he is the Messenger of Allah and the last (end) of the Prophets(nabieen).(33:40) , it puts an end to Prophethood as well as Messengerhood. In other words it set and end to divinely appointed authorities by Allah.

It is even evident from  authentic narrations:

1. Sahi muslim 4.661: Narrated Abu Huraira: The Prophet said, “The Israelis used to be ruled and guided by prophets: Whenever a prophet died, another would take over his place. There will be no prophet after me, but there will be Caliphs who will increase in number. The people asked, “O Allah’s Apostle! What do you order us (to do)?” He said, “Obey the one who will be given the pledge of allegiance first. Fulfil their (i.e. the Caliphs) rights, for Allah will ask them about (any shortcoming) in ruling those Allah has put under their guardianship.”

Comment: This narration proves that , There will be no prophet after prophet Muhammad(saw), (mentioning that he was final prophet itself was a proof that there wasn’t any divinely appointed ruler after him) but prophet(saw) didn’t stop there, he even clarified that there wasn’t any divinely appointed person after him(Saw), because Prophet(Saw) said “obey the one who will be given the pledge of allegiance first” , if at all there was any divinely appointed caliph he would have said “obey the divinely appointed caliph after me”. But he(saw) didn’t say so, which proves that there wasn’t any divinely appointed ruler after him. This narrations leaves no doubt in the mind of intelligent and unbiased people that there will not be any divinely appointed leader after Prophet Muhammad(saw).

2. ‘Abdullah bin ‘Abbas narrated that: “The Messenger of Allah () drew aside the curtain when he had a cloth wrapped around his head during his final illness, and said: ‘O Allah, I have conveyed (the Message)’ three times. ‘There is nothing left of the features of Prophethood except a good dream that a person sees or is seen by others for him. But I have been forbidden to recite the Qur’an when bowing and prostrating, so when you bow, then glorify your Lord and when you prostrate, then strive hard in supplication, for it is more deserving of a response.’” (Sahih)( sunan nisai Vol. 2, Book 12, Hadith 1121)

Similarly, Yahya related to me from Malik from Zayd ibn Aslam from Ata ibn Yasar that the Messenger of Allah, may Allah bless him and grant him peace, said, “All that will be left of Prophethood after me are the mubashshirat.” They said, “What are the mubashshirat, Messenger of Allah?” He said, “The true dream which a man who is salih sees – or which is shown to him(that conveys glad tidings) – is a forty-sixth part of prophethood.(Muwatta Malik, Book 52, Hadith 3)

Comment: Again even from these reports we came to know that, except seeing good dream that conveys glad tidings, nothing remained from features of Prophethood. This contradicts the belief of Shias that, ALL characteristics of Prophet are present in Imams.

 

Belief of Shias:

Now what needs to be realized is that the beliefs of the shias aren’t that different from the Qadiyanis, even the shias are in a way deniers of seal of Prophethood and like the Qadiyanis even the shias play the word games in order to fool people.

Shias have given all the similar qualities which a Nabi(prophet) possesses, to their Imams, but they play safe when they propagate their heretic beliefs in the muslim ummah. But the truth is that just by changing the label the product doesn’t change, for example: One can sell wine labeling it as Apple Juice, and it gets an approval from Government, but changing the label doesn’t changes what is there in the bottle, it will still be wine and will be forbidden to consume. Similarly shias, have fooled their followers by making them believe in people who had the same qualities like a Prophet has, but they just termed those people not as prophets but as Imams, but changing the label doesn’t changes the reality.

Lets see what is the definition of a Prophet, Imam and Messenger and what are the differences among all these divinely appointed authorities in the light of authentic shia narrations:

Narration 1:
جُعِلْتُ فِدَاكَ أَخْبِرْنِي مَا الْفَرْقُ بَيْنَ الرَّسُولِ وَ النَّبِيِّ وَ الْإِمَامِ قَالَ فَكَتَبَ أَوْ قَالَ الْفَرْقُ بَيْنَ الرَّسُولِ وَ النَّبِيِّ وَ الْإِمَامِ أَنَّ الرَّسُولَ الَّذِي يُنْزَلُ عَلَيْهِ جَبْرَئِيلُ فَيَرَاهُ وَ يَسْمَعُ كَلَامَهُ وَ يُنْزَلُ عَلَيْهِ الْوَحْيُ وَ رُبَّمَا رَأَى فِي مَنَامِهِ نَحْوَ رُؤْيَا إِبْرَاهِيمَ ع وَ النَّبِيُّ رُبَّمَا سَمِعَ الْكَلَامَ وَ رُبَّمَا رَأَى الشَّخْصَ وَ لَمْ يَسْمَعْ وَ الْإِمَامُ هُوَ الَّذِي يَسْمَعُ الْكَلَامَ وَ لَا يَرَى الشَّخْصَ

Hasan b. Abbas once asked Imam al-Rida, peace be upon him, in a letter. “What is the difference between a messenger, a prophet, and an Imam?” The Imam answered as follows: “The messenger (rasul) is a person to whom Jibril descends and who both sees him and hears the words that he speaks. He is thus in communication with divine revelation (wahy), which he sometimes receives in the form of a dream, as was the case with Ibrahim, peace be upon him. The prophet (nabiyy) sometimes hears the words spoken by Jibril and at other times sees him without hearing anything from him. The Imam hears the words that Jibril utters without seeing him.” (al-Kulayni, al-Kafi, Vol. I, p.176, hadeeth # 2)

Narration 2:
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنِ الْأَحْوَلِ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ع عَنِ الرَّسُولِ وَ النَّبِيِّ وَ الْمُحَدَّثِ قَالَ الرَّسُولُ الَّذِي يَأْتِيهِ جَبْرَئِيلُ قُبُلًا فَيَرَاهُ وَ يُكَلِّمُهُ فَهَذَا الرَّسُولُ وَ أَمَّا النَّبِيُّ فَهُوَ الَّذِي يَرَى فِي مَنَامِهِ نَحْوَ رُؤْيَا إِبْرَاهِيمَ وَ نَحْوَ مَا كَانَ رَأَى رَسُولُ اللَّهِ ص مِنْ أَسْبَابِ النُّبُوَّةِ قَبْلَ الْوَحْيِ حَتَّى أَتَاهُ جَبْرَئِيلُ ع مِنْ عِنْدِ اللَّهِ بِالرِّسَالَةِ وَ كَانَ مُحَمَّدٌ ص حِينَ جُمِعَ لَهُ النُّبُوَّةُ وَ جَاءَتْهُ الرِّسَالَةُ مِنْ عِنْدِ اللَّهِ يَجِيئُهُ بِهَا جَبْرَئِيلُ وَ يُكَلِّمُهُ بِهَا قُبُلًا وَ مِنَ الْأَنْبِيَاءِ مَنْ جُمِعَ لَهُ النُّبُوَّةُ وَ يَرَى فِي مَنَامِهِ وَ يَأْتِيهِ الرُّوحُ وَ يُكَلِّمُهُ وَ يُحَدِّثُهُ مِنْ غَيْرِ أَنْ يَكُونَ يَرَى فِي الْيَقَظَةِ وَ أَمَّا الْمُحَدَّثُ فَهُوَ الَّذِي يُحَدَّثُ فَيَسْمَعُ وَ لَا يُعَايِنُ وَ لَا يَرَى فِي مَنَامِهِ
“I asked abu Ja‘far, recipient of divine supreme covenant, about the messenger, the prophet and al-Muhaddath (one to whom Divine guidance is reported). The Imam, recipient of divine supreme covenant, said, ‘A messenger is one to whom Jibril (Gabriel) comes openly. He sees him (the angel) and speaks to him. Such person is a messenger. A prophet is one who sees in his dream something like the dream of Abraham (peace be upon him). (Of such dreams) is the dream of the Messenger of Allah, recipient of divine supreme covenant, about reasons and signs of prophecy before the coming of revelation. (He would experience such dreams) until Jibril came from Allah to inform him that he was to be a messenger. In the case of Prophet Muhammad, recipient of divine supreme covenant, when prophecy was established in him then Jibril brought him the message that he was to be a messenger. Jibril would come and speak to him openly. Certain prophets, in whom prophecy had been established, saw in their dreams, the spirit who would come to them, speak and report to them but they would not see the spirit when awake.Al-Muhaddath(Imam) is one to whom matters of Divine guidance are reported and he hears the reporting but does not see (the angel) openly or in his dream.’”

Source: Al-Kulaynee, Al-Kaafi, vol. 1, pg. 176, hadeeth # 3
Grading: Al-Majlisi said this hadeeth is SaHeeH (Authentic) Mir’aat Al-‘Uqool, vol. 2, pg. 289
Bahboodee said this hadeeth is SaHeeH (Authentic) SaHeeH Al-Kaafee, vol. 1, pg. 25

Here is a summary of the differences between a Messenger (Rasool), Prophet (Nabee), and Imaam (Muhaddath) in the light of these shia narrations.

  • Messengers: They see & hear the angel whether they are asleep or awake.
  • Prophets: They see & hear the angel while asleep, but when they are awake they can only hear.
  • Imaams They can ONLY hear the reports, but they DO NOT see the angel whether they are asleep or awake.

So the ONLY difference between Imam and Nabi is that, Nabi can see the angel(only in their dream), where as Imam cannot.

So when Allah said: Muhammad is not the father of any of your men, but he is the Messenger of Allah and the last (end) of the Prophets(nabieen).(33:40), Did Allah mean that after Prophet(Saw) no one would be able to see jibril ?

We urge every reader to ponder over the negligible difference that shias have made between Nabi and Imam, what would it change if there is going to be person who cannot see the angel(jirbil) in his dream, but can hear him, when Allah said there is not going to be a Nabi after Muhammad(Saw). Suppose there are two people both equally intelligent, one of them is blind and other is not, now if we teach both of them through recitation a chapter, what difference will it make in the teachings they received? Does being blind would make any difference in the knowledge of the blind person? No, not at all. All the things will be the same. Because they still get the divine revelation without seeing the angel.

So saying that the only difference between Imam and Nabi is that Nabi can see the angel in his dream, where as Imam can’t and both of them can hear the angel then for those whom Allah granted sense there shouldn’t remain any doubt that, even the shias are the deniers of seal of Prophethood like qadiyanis, and they play safe using word games.

It is not for any person to believe, except by the leave of Allah, and He will put the Rijs(doubt) on those who do not reason. Quran (10:100)


Here we will be presenting before you the similarities between Nabi(prophet) and shia Imams according to Shias beliefs and in the light of Shia narrations.

Similarities between Imams and Prophets (according to shias)

1- Prophets were divinely appointed by Allah, even Shia Imams were also appointed by Allah.

2- Allah sent the Prophets on a holy mission to give mankind divine guidance and according to the Shia Allah sent the Imams on a holy mission to give mankind divine guidance.

3- Prophets are sent to affirm previous laws and Imams are sent to affirm previous laws.

4- The Prophet is the leader of the Ummah and his obedience is obligatory, the Imam is also the leader of the Ummah and his obedience is obligatory.

5- Prophets communicate with angels and so do the Shia Imams.

6- Prophets are infallible and the Shia Imams are infallible since birth.

7- Disbelief in a prophet will lead to Hell, disbelief in a Shia Imam will lead to Hell.

8- Prophets know some things which will take place in the future and they know the unseen, the Shia Imams know the future and the unseen.

9- Some Prophets can communicate with Jinn or animals, the Shia Imams communicate with Jinn and animals.

10- Prophets do miracles by permission of God and the Shia Imams do miracles by the permission of God.

11- Shias believe that deeds of people are presented before Prophets and deeds of people are presented before Shia Imams.

12- Prophets hold a high and virtuous rank above that of an average believer and Shia Imams also hold a high and virtuous rank above that of an average believer.

Proofs for the points mentioned above from Shia books:

1- Allah sent the Prophets on a holy mission to give mankind divine guidance and according to the Shia Allah sent the Imams on a holy mission to give mankind divine guidance.

هداية البشر وإرشادهم إلى ما فيه الصلاح والسعادة في النشأتين، وله ما للنبي من الولاية العامة على الناس لتدبير شئونهم ومصالحهم، وإقامة العدل بينهم، ورفع الظلم والعدوان من بينهم، وعلى هذا فالإمامة استمرار للنبوة

al-Muzaffar talks about the jobs of the Imams in his book of ‘Aqaed page 89: From the jobs of the Imams: “Guiding mankind to what brings them happiness in the two worlds, they have to rule over the nation the same way the Prophets ruled over them so that they can take care of their affairs and interests and to carry out the justice between them and remove oppression and settle the differences of the people, in this sense the Imamah is a continuation of the Prophet-hood.”

يعتبر الشيعة أن الإمامة ضرورة كضرورة الرسل . فكما أن مهمة الرسل هي هداية أقوامهم وإرشادهم إلى الصراط المستقيم كذلك مهمة الإمام بالنسبة لقومه .

Shia scholar Saleh al-Wardani says in his book “‘Aqaed al-Sunnah wa ‘Aqaed al-Shia” page 145:
“Shia consider the Imamah to be as necessary as the messengers, just like the job of the messengers is to guide their people to a straight path the job of the Imam is the same.”

2- Prophets are sent to affirm previous laws and Imams are sent to affirm previous laws.

الشيخ المفيد في كتاب (أوائل المقالات) باب (القول في عصمة الأئمة): إن الأئمة القائمين مقام الأنبياء في تنفيذ الأحكام وإقامة الحدود وحفظ الشرائع وتأتديب ألانام معصومون كعصمة الأنبياء ولا تجوز عليهم كبيرة ولا صغيرة.. ولا سهو في شيء من الدين ولا ينسون شيئاً من ألاحكام.

Sheikh al-Mufid says in the book “Awael al-Maqalat” under the chapter “Al-Qawl fi ‘Ismat al-Aimmah”:
“The Imams who are in the position of the Prophets when it comes to carrying out the rulings of God and preserving the divine Laws”

الصادق: إن الله لا يدع الأرض إلا وفيها عالم يعلم الزيادة والنقصان، فإذا زاد المؤمنون شيئاً ردهم، وإذا نقصوا أكمله لهم

The Shia attribute to Imam Ja’afar al-Sadiq this saying: “Allah does not leave the earth without a ‘Alim (Imam) who knows what people add to the religion and what they subtract from it, when they add he will stop them and if they miss anything of the religion then he will complete it for them.”

sources: ‘Ilal al-Sharae’e pages 76-77-78, Basaer al-Darajat pages 96-143-289, al-Ikhtisas pg.289.

3- The Prophet is the leader of the Ummah and his obedience is obligatory, the Imam is also the leader of the Ummah and his obedience is obligatory.

من مات وليس له إمام يسمع له ويطيع مات ميتة جاهلية

The Shia attribute to the Prophet SAWS this saying: “He who dies and he did not have an Imam so that he can listen to him and obey him then he will die the death of ignorance.”

sources: al-Ikhtisas pages 268-269, Bihar al-Anwar 23/92.

الباقر: بني الإسلام على خمس: إقام الصلاة، وإيتاء الزكاة، وحج البيت، وصوم رمضان، والولاية لنا أهل البيت، فجعل في أربع منها رخصة ولم يجعل في الولاية رخصة

Shia attribute to the Imam al-Baqir this saying: “Islam was built upon five things: Salat, Zakat, Hajj, Siyam and the divine rule (Wilayah) of us Ahlul-Bayt, Allah may forgive when it comes to the first four but he will not forgive when it comes to our Wilayah.”

sources: Wasael al-Shia 1/23, Bihar al-Anwar 68/332-376,

أَبِي الصَّبَّاحِ قَالَ أَشْهَدُ أَنِّي سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ أَشْهَدُ أَنَّ عَلِيّاً إِمَامٌ فَرَضَ اللَّهُ طَاعَتَهُ

Abu al-Sabbah said: I witnessed Imam Ja’afar saying: “I bear witness that ‘Ali is an Imam whose obedience has been made obligatory by Allah.”

source: al-Kafi 1/186.

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْحُسَيْنِ بْنِ أَبِي الْعَلَاءِ قَالَ ذَكَرْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَوْلَنَا فِي الْأَوْصِيَاءِ إِنَّ طَاعَتَهُمْ مُفْتَرَضَةٌ قَالَ فَقَالَ نَعَمْ هُمُ الَّذِينَ قَالَ اللَّهُ تَعَالَى أَطِيعُوا اللَّهَ وَ أَطِيعُوا الرَّسُولَ وَ أُولِي الْأَمْرِ مِنْكُمْ

Abu al-‘Alaa said: I mentioned to the Imam Ja’afar the matter of obedience to the successors(imams) and that it is obligatory, he replied: Yes it is, for Allah said about us: “Obey Allah and obey the Prophet and those of you who are in authority.”

source: al-Kafi 1/187.

4- Prophets communicate with angels and so do the Shia Imams.

ومما قلنا يتضح أيضاً سر ما نقل عن جبرائيل في إبتداء خلقه، حيث
سأله الله أكثر من مرة من أنا ومن أنت ؟! ويجيب كل مرة مخاطباً الله
بقوله: أنت أنت وأنا أنا، فيحترق بسطوات الكبرياء، ويسقط من سماء
القرب أبعد مما بين هذه الأرض وتلك السماء إلى أن ظهر مُغيث النفوس
والأرواح في عالم الأنوار والأشباح، مولى الكونين، وأمام الثقلين مولانا
علي عليه السلام، فعلمه بأن يقوم في الجواب:أنت الملك الجليل وأنا العبد
الذليل جبرائيل، فلما قال ذلك تخلص من الاحتراق بنار البعد والفراق
فاحتفظ بذلك التحقيق فإنه من مشرب رحيق.

Ayatullah Khomeini says in his book “Al-Ta’aleeqah ‘ala al-Fawaed al-Radawiyah” page 151:
“about Gabriel in the beginning of creation When Allah had asked him(Gabriel) several times “Who am I and who are You!?” and every time he answers Allah saying ” You are you and I am I” Then Allah burns him for being too proud and sends him away from the Nearest heavens until The Saviour of Souls appeared in the world of lights and ghosts, The Mawla of the two universes and the Imam of the Thaqalayn, our Mawla Ali bin abi Talib PBUH, Then Ali taught Gabriel to say in the answer: “You are the Great King and I am the humble slave” and when he said it he was saved from the fires of Hell.”

وكلمني ربي عز وجل: يا محمد، إني جعلت علياً وصيك ووزيرك وخليفتك من بعدك، فأعلمه فهو يسمع كلامك، فأعلمته وأنا بين يدي ربي عز وجل، فقال لي: قد قبلت وأطعت، فأمر الملائكة أن تسلم عليه ففعلت، فرد السلام

The Prophet SAWS said: My lord spoke to me: Ya Muhammad, I have made ‘Ali your successor and your caliph after you, so tell him as he hears your speech, so I told him while I was between the hands of my Lord and Ali replied: I listen and I obey, Then Allah ordered the angels to greet him with peace so they did and he returned their greeting.

sources: Amali al-Tusi page 64, al-Khisal page 141, Bihar al-Anwar 16/318.

عبدالله بن عبدالرحمان عن حماد بن عيسى عن الحسين بن المختار عن عبدالحميد الطائي قال : سمعت أبا عبدالله عليه السلام يقول : إنهم ليأتونا ويسلمون ونثني لهم وسائدنا ، يعني الملائكة

Imam Abu ‘Abdullah PBUH says: “The angels come to us and greet us and we hand them our pillows.”

source: Bihar al-Anwar 26/355.

أحمد عن الحسين عن الحسن بن برة الاصم عن أبي عبدالله عليه السلام قال : سمعته يقول : إن الملائكة لتنزل علينا في رحالنا وتتقلب على فرشنا وتحضر موائدنا ، وتأتينا من كل ( 3 ) نبات في زمانه رطب ويابس وتقلب علينا أجنحتها وتقلب أجنحتها على صبياننا وتمنع الدواب أن تصل إلينا وتأتينا في وقت كل صلاة لتصليها معنا ، وما من يوم يأتي علينا ولا ليل إلا وأخبار أهل الارض عندنا وما يحدث فيها ، وما من ملك يموت في الارض ( 4 ) ويقوم غيره إلا وتأتينا بخبره ، وكيف كان سيرته في الدنيا .

Imam Abu ‘Abdullah PBUH says: The Angels descend upon us in our houses and they sleep in our beds and they sit at our tables and they pass their wings over us and our children and during the prayer times they prevent the animals from reaching us as they want to pray with us as well, there isn’t a day that passes that we do not know what the people of the earth are doing and not one angel dies or is created unless they(Angels) deliver his news to us and how he lived in the world.

source: Basaer al-Darajat page 27.

5- Prophets are infallible and the Shia Imams are infallible since birth.

دخلت على رسول الله (صلى الله عليه وآله وسلم) في بيت اُمّ سلمة وقد نزلت عليه هذه الآية : ( إِنَّمَا يُرِيدُ اللهُ لِيُذْهِبَ عَنْكُمْ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيراً ) ، فقال رسول الله (صلى الله عليه وآله وسلم) : يا علي ! هذه الآية فيك وفي سبطيّ والأئمّة من ولدك فقلت : يا رسول الله ! وكم الأئمّة بعدك ؟ قال : أنت يا علي ، ثمّ الحسن والحسين ، وبعد الحسين علي إبنه ، وبعد علي محمّد إبنه ، وبعد محمّد جعفر إبنه ، وبعد جعفر موسى إبنه ، وبعد موسى علي إبنه ، وبعد علي محمّد إبنه ، وبعد محمّد علي إبنه ، وبعد علي الحسن إبنه ، والحجّة من ولد الحسن هكذا أسماؤهم مكتوبة على ساق العرش فسألت الله تعالى عن ذلك فقال : يا محمّد ! هذه الأئمّة بعدك مطهّرون معصومون وأعداؤهم ملعونون »
غاية المرام : (288 ب1 ح11 و ص293 ب2 ح6) .

In the Shia narrations ‘Ali says: I(Ali) entered upon Rassul-Allah SAWS in the house of Umm Salamah and this verse had been revealed: ((Allah wishes to remove Ar-Rijs (impurities) from you O Family of the House (Ahlul Bayt) and to purify you with a thorough purification.)) He SAWS said: “Ya Ali! this verse was revealed concerning you and my two Sabtayn(Hassan & Hussein) and the Imams from your children. I said: “Ya Rassul-Allah! how many Imams are after you? He said: You O Ali, then al-Hassan then al-Hussein then after his Hussein is his son Ali then the son of Ali called Muhammad then …(states all of them by name)… Their names are written like this on the foot of the throne and when I asked Allah about it he said: “Ya Muhammad! these are the Imams after you they are pure and infallible and their enemies are cursed.”

source: Ghayat al-Maram p288 ch1 #11 & p293 ch2 #6.

وأمثال هذه الادلة تدل على عصمة أئمتنا حتى من السهو والنسيان والخطأ والغلط

Ayatullah ‘Ali al-Milani says in his book “al-‘Ismah” page 35:
“And proofs like these show the infallibility of our Imams from matters like forgetfulness and errors and mistakes.”

الشيخ المفيد في كتاب (أوائل المقالات) باب (القول في عصمة الأئمة): إن الأئمة القائمين مقام الأنبياء في تنفيذ الأحكام وإقامة الحدود وحفظ الشرائع وتأتديب ألانام معصومون كعصمة الأنبياء ولا تجوز عليهم كبيرة ولا صغيرة.. ولا سهو في شيء من الدين ولا ينسون شيئاً من ألاحكام.

Sheikh al-Mufid says in the book “Awael al-Maqalat” under the chapter “Al-Qawl fi ‘Ismat al-Aimmah”:
“They (Imams) are infallible just as the Prophets and it is not possible for them to commit a big or small sin.. nor do they forget anything from the religion and the rulings.”

ويقول المجلسي: الإمامية أجمعوا على عصمة الأنبياء والأئمة من الذنوب الصغيرة والكبيرة عمداً وخطأً ونسياناً قبل النبوة والإمامة وبعدها، بل من وقت ولادتهم إلى أن يلقوا الله سبحانه

al-Majlisi says in “Bihar al-Anwar” 17/108 & 25/350:
“The Imami Shia have consensus regarding the infallibility of the Prophets and Imams from small and big sins, whether by mistake or intentionally or by forgetfulness, before the Prophet-hood and the Imamah and after them, since they are born until they meet their Lord.”

إن جميع الأنبياء والرسل والأئمة أفضل من الملائكة، وأنهم مطهرون من كل دنس ورجس لا يهمون بذنب صغير ولا كبير ولا يرتكبونه

Ibn Babaweih al-Qummi al-Saduq says in “Amali al-Saduq” page 620:
“All the Prophets and the Messengers and the Imams are better than the Angels, they are pure from all impurities, they do not commit a sin whether small or big.”

ونعتقد: أنّ الاِمام كالنبي يجب أن يكون معصوماً من جميع الرذائل والفواحش، ما ظهر منها وما بطن، من سنِّ الطفولة إلى الموت، عمداً وسهواً.

Sheikh Muhammad Reda al-Muzaffar the dean of the college of Fiqh in al-Najaf in Iraq says in his book “‘Aqaed al-Imamiyah” page 67 chapter 24:
“We (shia) believe that the Imam is like the Prophet, he must be infallible from all errors and mistakes, what is apparent and what is hidden of them, since his birth until his death, intentionally or unintentionally.”

6- Disbelief in a prophet will lead to Hell, disbelief in a Shia Imam will lead to Hell.

قال ابن بابويه القمي الملقب عندهم بالصدوق : ” اعتقادنا فيمن جحد إمامة أمير المؤمنين على بن أبى طالب والأئمة من بعده أنه كمن جحد نبوة جميع الأنبياء . واعتقادنا فيمن أقر بأمير المؤمنين وأنكر واحداً من بعده من الأئمة أنه بمنزلة من أقر بجميع الأنبياء وأنكر نبوة نبينا محمد صلى الله عليه وسلم ( رسالته في الاعتقادات ص 103 ) .

Giant Shia scholar Ibn Babaweih al-Qummi also known as al-Saduq says in Risalat al-I’itiqadat page 103:
“We (Shia) Believe that he who rejects the Imamah of Ameer al-Mumineen ‘Ali ibn abi Talib and the Imams after him is like the one who rejects the Prophet-hood of all the prophets.
Our belief concerning one who accepts the Imamah of ‘Ali but rejects the Imamah of any of the Imams after him is like he who has believed in all the Prophets but denied the Prophet-hood of Muhammad SAWS.”

أكد المجلسي أن « من أنكر واحدا من الأئمة عليهم السلام لم ينفعه إقراره بسائر الأنبياء» (مرآة العقول2/311).

The famous and renowned Shia scholar Mulla Muhammad Baqir al-Majlisi author of “Bihar al-Anwar” also believed in this, he says in his book “Miraat al-‘Uqool” vol.2 pg.311:
“He who denies one of the Imams peace be upon them, he shall not benefit in his belief in all the Prophets.”

قال المفيد : ” اتفقت الإمامية على أن من أنكر إمامة أحد من الأئمة وجحد ما أوجبه الله تعالى له من فرض الطاعة ، فهو كافر ضال مستحق للخلود في النار”

Al-Majlisi then quoted the opinion of one of the biggest Shia scholars called al-Mufid to back up his opinion:
“Sheikh al-Mufid said: “The Imami Shia have consensus that he who denies the Imamah of one of the Imams and rejects obedience to him which Allah had ordered then he is a deviant Kaffir deserving to abide in hell-fire forever.”

source: Bihar al-Anwar by Mulla Baqir al-Majlisi 23/390.

يقول يوسف البحراني في موسوعته المعتمدة ( الحدائق الناضرة في أحكام العترة الطاهرة ج 18 ص 153 ط دار الأضواء بيروت لبنان) » وليت شعري أي فرق بين كفر بالله سبحانه وتعالى ورسوله وبين كفر بالأئمة عليهم السلام مع ثبوت كون الإمامة من أصول الدين«.

Renowned Shia scholar Yusuf al-Bahrani says in his encyclopaedia “Al-Hadaeq al-Nadirah fi Ahkam al-‘Itrah al-Tahirah” vol.18 pg.153:
“There is no difference between disbelief in Allah (swt) and his Prophet and the disbelief in the Imams peace be upon them as the Imamah is from the Usool of the religion.”

آية الله الشيخ عبد الله المامقاتي الملقب عندهم بالعلامة الثاني في تنقيح المقال: (1/208 باب القوائد ط: النجف 1952م) »وغاية ما يستفاد من الأخبار جريان حكم الكافر والمشرك في الآخرة على كل من لم يكن اثنى عشريا«.

Ayatullah al-Sheikh ‘Abdullah al-Mamaqati also known as “al-‘Allamah al-Thani” in his book “Tanqih al-Maqal” 1/208:
“From the beneficial knowledge that we extract from the narrations is that the ruling of Kaffir and of Mushrik will be applied to all non-Twelvers on the day of judgement.”

الخميني في (الأربعون حديثا ص 512-513) » ولاية أهل البيت عليهم السلام شرط في قبول الأعمال عند الله سبحانه بل هو شرط في قبول الأيمان بالله«.

The Imam of the Shia revolution in Iran Ayatullah Khomeini says in his book “Al-Arba’oun Hadith” pages 512-513:
“The Wilayah of Ahlul-Bayt peace be upon them is a condition that Allah placed in order to accept the deeds and is a condition that he set in order to accept the Iman(Faith).”

الشيخ الشيعي محمد رضا المظفر » نعتقد أن الإمامة أصل من أصول الدين لا يتم الإيمان إلا بالاعتقاد بها، فالإمامة استمرار للنبوة« (عقائد الإمامية ص93،94،95،98 منشورات دار التبليغ الإسلامي في إيران)).

Shia scholar Muhammad Reda al-Muzaffar said: “We (shia) believe that the Imamah is from the Usool of this religion and that faith cannot be achieved without it, Imamah is a continuation of Prophet-hood.”

source: ‘Aqaed al-Imamiyah pages 93-94-95-98.

محمد محسن المعروف بالفيض الكاشاني في منهاج النجاة ( ص 48 ط دار الإسلامية بيروت 1987م) »ومن جحد إمامة أحدهم _ أي الأئمة الاثني عشر _ فهو بمنزلة من جحد نبوة جميع الأنبياء عليهم السلام«.

Giant Shia scholar Muhammad Muhassen also known as al-Fayd al-Kashani says in his book “Minhaj al-Najat” page 48:
“He who rejects the Imamah of any of them – meaning the twelve Imams – he is at the same level as one who has rejected the prophet-hood of all the prophets peace be upon them.”

أمالي الشيخ الطوسي (1/314) قال: (لو جاء أحدكم يوم القيامة بأعمال كأمثال الجبال ولم يجيء بولاية علي بن أبي طالب لأكبه الله عز وجل بالنار ) .

Biggest Shia scholar of all times al-Tusi also known as Sheikh al-Taefah wrote in his book “Amali al-Tusi” vol.1 pg.314:
“If any of you comes on the day of judgement and he has done good deeds the size of mountains but he does not believe in the Wilayah of ‘Ali then Allah will thrown him in Hell.”

فالصحيح الحكم بطهارة جميع المخالفين للشيعة الاثنى عشرية واسلامهم ظاهرا بلا فرق في ذلك بين أهل الخلاف وبين غيرهم وان كان جميعهم في الحقيقة كافرين وهم الذين سميناهم بمسلم الدنيا وكافر الآخرة.

The biggest Shia scholar of Hadith Ayatullah al-Khoei says in “Kitab al-Taharah” vol.2 pg.87:
“What is correct is that all of those who differ with the Twelver Shia are pure muslims in appearance whereas in reality all of them are Kouffar and this is why we call them Muslims in the life and Kouffar in the after-life.”

7- Prophets know some things which will take place in the future and they know the unseen, the Shia Imams know the future and the unseen.

مُحَمَّدُ بْنُ يَحْيَى عَنْ سَلَمَةَ بْنِ الْخَطَّابِ عَنْ سُلَيْمَانَ بْنِ سَمَاعَةَ وَ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ عَنْ عَبْدِ اللَّهِ بْنِ الْقَاسِمِ الْبَطَلِ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَيُّ إِمَامٍ لَا يَعْلَمُ مَا يُصِيبُهُ وَ إِلَى مَا يَصِيرُ فَلَيْسَ ذَلِكَ بِحُجَّةٍ لِلَّهِ عَلَى خَلْقِهِ

al-Kulayni says in al-Kafi 1/258: Imam abu ‘Abdullah PBUH said: “An Imam that does not know what will happen to him and what will become of him is not a Hujjah of Allah upon his creation.”

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ أَبِي جَمِيلَةَ عَنْ عَبْدِ اللَّهِ بْنِ أَبِي جَعْفَرٍ قَالَ حَدَّثَنِي أَخِي عَنْ جَعْفَرٍ عَنْ أَبِيهِ أَنَّهُ أَتَى عَلِيَّ بْنَ الْحُسَيْنِ ( عليه السلام ) لَيْلَةً قُبِضَ فِيهَا بِشَرَابٍ فَقَالَ يَا أَبَتِ اشْرَبْ هَذَا فَقَالَ يَا بُنَيَّ إِنَّ هَذِهِ اللَّيْلَةُ الَّتِي أُقْبَضُ فِيهَا وَ هِيَ اللَّيْلَةُ الَّتِي قُبِضَ فِيهَا رَسُولُ اللَّهِ ( صلى الله عليه وآله ) .

Imam Ja’afar said that his father came to Imam ‘Ali ibn al-Hussein the night he was poisoned and killed by a drink and said: “O father drink this.” he replied: “O son, this is the night which I will die and it is the same night the Prophet SAWS died in.”

source: al-Kafi 1/259.

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنِ الْحَارِثِ بْنِ الْمُغِيرَةِ وَ عِدَّةٍ مِنْ أَصْحَابِنَا مِنْهُمْ عَبْدُ الْأَعْلَى وَ أَبُو عُبَيْدَةَ وَ عَبْدُ اللَّهِ بْنُ بِشْرٍ الْخَثْعَمِيُّ سَمِعُوا أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنِّي لَأَعْلَمُ مَا فِي السَّمَاوَاتِ وَ مَا فِي الْأَرْضِ وَ أَعْلَمُ مَا فِي الْجَنَّةِ وَ أَعْلَمُ مَا فِي النَّارِ وَ أَعْلَمُ مَا كَانَ وَ مَا يَكُونُ

Imam Abu ‘Abdullah PBUH was heard saying: “I know what is in the heavens and what is in the earth and I know what is in paradise and what is in hell and I know what was and what is to come.”

source: al-Kafi 1/261.

وكان بنو الحسن يرشدون ويدلون الناس إليهم، فعن عبدالرحمن بن كثير أن رجلاً دخل يسأل عن الإمام بالمدينة، فاستقبله رجل من ولد الحسين، فقال له: يا هذا، إني أراك تسأل عن الإمام، قال: نعم، قال: فأصبته؟ قال: لا، قال: فإن أحببت أن تلقى جعفر بن محمد فافعل، فاستدله فأرشده إليه، فلما دخل عليه قال له: إنك دخلت مدينتنا هذه تسأل عن الإمام، فاستقبلك فتىً من ولد الحسن فأرشدك إلى محمد بن عبدالله، فسألته وخرجت، فإن شئت أخبرتك بما سألته عنه وما رده عليك، ثم استقبلك فتى من ولد الحسين، وقال لك: إن أحببت أن تلقى جعفر بن محمد فافعل، قال: صدقت، كان كل ما ذكرت ووصفت

As for the sons of Al Hassan they used to tell people about themselves and their knowledge and claim Imamah for themselves: Abdul rahman bin Katheer narrated: a Man entered Madinah asking for the Imam so he was received by one of the children of Hussein who said: hey You, I see you are asking for the Imam, He said: Yes, He said: Did you find what you were looking for? He said: No, He said: If you want to meet Ja’afar bin Muhammad then please do so, So he asked for his whereabouts and was guided to him and when he entered on him he ( Al Sadiq) said: You have entered our city looking for the Imam and you were received at the beginning by one of the sons of Al Hassan Who guided you to Muhammad bin Abdullah bin al Hassan, so you asked that man and weren’t satisfied and if you want I can tell you what you asked and what he replied, then you met a boy from the children of Hussein and he told you to meet me, The Man Said: It’s All True! everything you described happened!

sources: bihar al Anwar 47/120, Al manaqib 4/221, Al Khara’ej wal jara’eh 244, MORE DETAILS ABOUT THIS STORY in Al Kafi 1/348.

8- Some Prophets can communicate with Jinn or animals, the Shia Imams communicate with Jinn and animals.

al Qutb al rawandi (573 died) in al Kharaa’ej wal Jara’eh 2:825,827 – Also bihar al Anwar 42:88,106 & mi’ra’at al uqool 21:198 the Shia claim that since ‘Ali (ra) could talk to the Jinn he told a female Jinni to take the shape of his daughter Umm Kulthoum and then he married the Jinni to ‘Umar.

الصادق أنه قال: إن أمير المؤمنين أرسل إلى جنية من أهل نجران يهودية يقال لها: سحيقة بنت جريرية

The Shia narrate from al-Sadiq: Ameer al-Mumineen called a Jewish Jinn from the people of Najran called: Saheeqah bint Jareeriyah.
sources: Bihar al-Anwar 42/88, al-Anwar al-Nu’umaniyah 1/84.

فإذا بالحيتان فاغرة أفواهها، فقالت: يا أمير المؤمنين، عرضت ولايتك علينا فقبلناها ما خلا الجري والمارماهي والزمار

The whales told ‘Ali: “O Ameer al Mumineen! Your wilayah was presented to us and we accepted it.”
sources: al-Yaqeen page 154, Bihar al-Anwar 41/237.

جملاً قال لعلي رضي الله عنه: يا أمير المؤمنين، عليك السلام.

They narrate that a camel spoke to Ameer ‘Ali and told him: “Peace be upon you ya Ameer al-Mumineen.”

source: Bihar al-Anwar vol.40 pg.268 & vol.41 pages 241 and 246.

وقال سبع: يا أمير المؤمنين، ويا خير الوصيين، ويا وارث علم النبيين، ويا مفرق بين الحق والباطل

A lion spoke to Ameer al-Mumineen and said: “Ya Ameer al-Mumineen, You are the best of successors and the inheritor of the knowledge of the prophets and the one who distinguishes between right and wrong.”

source: Bihar al-Anwar 41/233.

: أن اليهود لما ناظرته رضي الله عنه في النبوة، نادى جمال اليهود: أيتها الجمال، اشهدي لمحمد ووصيه

They narrate that when the Jews debated Ameer al-Mumineen regarding prophet-hood he called on their camels and said: “O Camels bear witness for Muhammad and his successor” So the camels spoke.

source: Ma’ani al-Akhbar page 12.

9- Prophets do miracles by permission of God and the Shia Imams do miracles by the permission of God.

، فقال علي بن الحسين: أما إنك يا عم لو كنت وصياً وإماماً لأجابك، فقال له محمد: فادع أنت يا ابن أخي فاسأله، فدعا الله علي بن الحسين بما أراده، ثم قال: أسألك بالذي جعل فيك ميثاق الأنبياء والأوصياء وميثاق الناس أجمعين لما أخبرتنا مَن الإمام والوصي بعد الحسين؟ فتحرك الحجر حتى كاد أن يزول عن موضعه، ثم أنطقه الله بلسان عربي مبين، فقال: اللهم إن الوصية والإمامة بعد الحسين بن علي إلى علي بن الحسين بن علي ابن فاطمة بنت رسول الله.

Ali bin al Hussein told his uncle Ibn al-Hanafiyyah: O uncle if you were a true Imam the stone would have replied to your request, so Muhammad said: Now you ask it my nephew . Then Ali asked the stone: By Allah who created you and took an oath from you for his Prophets and their successors and all of his creations would you tell us who is the Imam and Wasi after Hussein? So the Stone shook and was about to move from its place then Allah made it speak with a Clear Arabic tongue: By Allah the Wasiyah after hussein bin ali goes to Ali bin Hussein bin bin Ali Bin fatima bint Rassul Allah.

sources: Mukhtasar al Basa’er 14, Bihar al anwar (42/77,82) (45/347) (46/22,29,111) (95/160,166) Al Khara’ej wal jara’eh 194, Mu’ujam al Imam al khoei 16/48 (And he said the Narration is of a Sahih isnad) ghaybat al tusi 16,119, ithbat al hudat (2/5) (3/6,11,15,21,28,32) Al Kafi (1/348), Al Basa’er 502, Al imamah wal mutabassir 194, I’ilam al Wara 253, Al manaqib (3/288) (4/147), thoub al Nadar For Ibn Nama 292.

فقال: بيني وبينك القاضي، فقال: انطلق بنا، فلما أخرجه قال أبي: يا زيد، إن معك سكينة قد أخفيتها، أرأيتك إن نطقت هذه السكينة التي تسترها مني فشهدت أني أولى بالحق منك، أفتكف عني؟ قال: نعم، وحلف له بذلك، فقال أبي: أيتها السكينة، انطقي بإذن الله، فوثبت السكينة من يد زيد بن الحسن على الأرض، ثم قالت: يا زيد، أنت ظالم، ومحمد أحق منك وأولى، ولئن لم تكف لألين قتلك، فخر زيد مغشياً عليه

Imam Al Baqir had a fight with his relative Zaid and told him: Between me and you is the judge! So they went and on their way, Al Baqir told Zaid: “You are hiding a Knife with you, If I made this knife of yours talk and admit that I am right and you are wrong would you leave me be?” Zaid bin al Hassan said YES and swore on it. then al Baqir said: O knife Speak with the permission of Allah, so it jumped from his hand to the floor and said: ” Zaid you are an oppressor and Muhammad has more right to it than you and if you don’t cease then I will kill you” then Zaid fainted and fell on the floor.

sources: Bihar al anwar 46/329, Ithbat al-Hudat 3/56

أن بعض أصحابه أتاه فقال: يا أمير المؤمنين قد انشق الفرات من الزيادة, فقام حتى توسط الجسر, ثم ضرب بعصاه ضربة فنقص ذراعين ثم ضربه ضربة أخرى فنقص ذراعين.

Shia scholar al-Mas’oudi said in his book “Ithbat al-Wasiyah” page 160:
“Some of the companions of ‘Ali came to him and told him: Ya Ameer al Mumineen! the river of furat has almost divided into two because of the high water level, so he stood in the middle of the bridge then hit with his stick once and the water level dropped two arms, he hit with his stick another time and it dropped two other arms.

10-Shias believe that deeds of people are presented before Prophets and deeds of people are presented before Shia Imams.

A person by the name of Abdullah bin Aabaan az-Ziyaat was in the presence of Imam Reza (as. He requested
Imam (a.s) that he (a.s) should pray for his well being and that of his family. Imam (as replied, ‘Am I not doing like that? I swear by Allah that your deeds are presented to us every morning and evening.’ Abdullah says ‘I was surprised (to hear that our deeds are presented before Imam (a.s). Imam (a.s) is at one place while he has the information of the entire world!)’ Imam (a.s) replied:‘Have you not read the verse of Quran which says :‘Then do your (good) deeds. Allah and His prophet and the believers are a witness to your actions. I swear by Allah (the word) ‘believers’ (in the verse) refers to Ameerul Momineen. (Al – Kafi, vol.1 p. 219, tradition 4)

Conclusion:

The only difference is that prophet sees the angel(in their dream only), but Imam don’t . But this doesn’t makes any difference, because Imam as well as Prophet can Only hear the angel when they are awake. That is why an esteemed shia scholar Allamah Majlisi said:To our knowledge there is no reason not to describe the Imams as Prophets except consideration to the status of the Final Prophet. Our intellect too, cannot perceive a distinction between Nabuwwah (prophethood) and Imamah.(Bihar Al-Anwar, Volume 26, p.82)

Another shia scholar Sayyid Mujtaba Musavi Lari in his book stated:“The Shi’ah believe that the Imamate constitutes an extension of prophethood in its spiritual dimension.” (Lesson Number 25, Imamate and Leadership) (online source)

As can be seen clearly by the unbiased readers, all of these deviant sects extend Prophethood in one way or the other, and thus believe in Dajjals. The truth of the matter is that Prophet Muhammad(saw) is the absolute seal of the Prophets and divinely appointed authorities.

Honestly speaking there is no difference at all from a logical point of view between Prophet(nabi) and Imam, according to the beliefs of shias. The negligible differentiation that was made by shias between Nabi and Imam was  just to fool people. The fact is that even the shias are deniers of seal of Prophethood. They spread their poisonous beliefs among ignorant muslims, wrapping them under the beautiful cover of Love and teaching of ahlebayt. By Allah, Ahlebayt are free from such blasphemous beliefs. The true muslims beliefs should be that there wasn’t any divinely appointed authority after prophet(Saw) this was the meaning of the words of Allah in Quran when it was said that Prophet(Saw) was last of Prophets.

“See how they will lie about themselves, and all that they used to forge will vanish from them.” [6:24]

It is not for any person to believe, except by the leave of Allah, and He will put the Rijs(doubt) on those who do not reason. Quran (10:100)

Note: The shian e dajjal are renowned for innovating homemade rules inorder to cover the flaws present in their beliefs just like the Qadiyanis, because when muslims expose their beliefs from their fundamental books they try to cover them by making some new principles. So the shias might try to some how answer us by innovating their self made philosophies and analogies(qiyas, which is forbidden in shiism refer Al kafi H 169, Ch. 19, h 14). But readers should be aware that if shias come up with something(regarding difference between Imam and Prophet) without the proofs from the sayings of their Imams. They it is to be understood that those shias are again trying to fool their ownself as well as their brethren. Because when their infallible Imams were asked the question about difference between Imam and Prophet they gave JUST one difference(which has been covered in our article). They didn’t say any other difference, So if any shias tries to bring something which shia Imam didn’t say or teach then it is to be understood that those shian e dajjal consider themselves more knowledgeable than their own Imams. Moreover they will be also going against the saying of their infallible Imams who commanded them not to use analogy. The only answer from shias will be acceptable (regarding the difference between Prophet and Imam) which will be from authentic sayings of their infallible Imams, since when we proved our point we used authentic shia narrations from shia Imams.

Clarification of some points which shian e dajjal might mispresent to cover their blasphemous beliefs:

1. Ahlesunnah do believes that after prophet(saw) there could be Saints(Awliya Allah/muhaddithun) who could receive, Ilhaam (Inspiration) and Farasah (Pure intuition or insight). But there definition and characteristics in the sight of Ahlesunnah is completely different than the Imams of shias. Linguistically Ilhaam refers to encompassing something, and from this comes the meaning: placing something in the heart and encompassing it, Allah –All Mighty- says: [And He inspired it to what is wrong for it and what is right for it] [Al-Shams 91:8] Ilhaam (inspiration) is (something that falls in the heart, so that the heart is comforted by it, and is something Allah favors few of his chosen servants by) , But it is not prophetic revelation. Whilst mentioning the differences between a “Nabi(Prophet)” and “Wali (saint)”, Allamah Idris Kandelvi states on Page 118 “Aqaaidul Islaam ” that “All the “Ilhaam” and “Dreams” of the Nabi are “Qat’y(categorical proof), and the “Kashf” and “Ilhaam” of a wali are zanni(not finite proofs ), not on any one, let alone on the Wali per se, the Wali’s Ilhaam is not a proof meaning is not compulsory to act upon.”

People who are blessed with it are not blessed with it in absolute sense. Sometimes they can be wrong, but most of the time, they are right. So the reason for this clarification is that, the shian e dajjal as always might try to again use  irrelevant issues inorder to defend their unislamic beliefs,  inorder to make an escape. Only a fool could compare  saints(awliya/ muhaddithun(as per Ahlesunnah)) with prophets. It would be like comparing apples and oranges, Because unlike shias; Ahlesunnah doesn’t believe that Awliya(saints) or muhaddithun are divinely appointed by Allah to rule, nor they are divinely appointed guides for complete generation, nor do they believe that awliya/muhaddithun are infallible, nor that they can always be correct in their ilham, etc , BECAUSE THESE ARE THE CHARACTERISTICS OF PROPHETS.

2. Regarding the coming of Imam Mahdi(of sunnis) if coming and rulership means destined to be, then obviously we [i.e. ahlu alsunha] accept such fate and we know that one day he will rule, inshallah. This comes under the category of fate rather than revelation. But if someone interprets his rule to be through divine revelation then this is not true. Moreover Al-Mahdi will be elected and chosen by people as proven in authentic narrations.

May Allah’s (swt) blessings be upon His Messenger, his household, and his companions.

9 thoughts on “Part 4: Shia Interpretation of Hadith Thaqalayn Under Microscope

  1. Though the similarities between Shia Imams and Prophets are many but I wanted to stop at the number which is considered as Golden number in the sight of shias. So I ended the similarities when i reached twelve(12) of them

  2. May the Almihgty ALLAH reward you for this great work.please how can i share it to the muslim around?

    • Salamalaikum,

      You can post the links of our articles on discussion forums, or on social networking sites or you may also want to take printouts of these articles and distribute to your friends or those to whom you want to give Daw’ah. May Allah put barkah in what you are doing.

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