THE SHIA'ITES AND THEIR BELIEFS
Shia Shahadah (Declaration of Faith) is as follows."There is no God but Allah (swt), Mohammad (saws) is the Apostle of Allah, Ali (ru) is the friend of Allah, the successor of the Apostle of Allah and his first Caliph."
If you are already familiar with standard Sunni beliefs, you will immediately notice the addition to the Shahadah regarding Imam Ali (RU), cousin of the Prophet (SAWS), husband of his daughter Fatima (RU), father of Hassan (RU) and Hussein (RU) and the second person ever to embrace Islam. The term Shia or Shi'ite derives from a shortening of Shiat Ali (RU) or partisans of Ali (RU).
Shias feel that Ali (RU) should have been the first Caliph and that the Caliphate should pass down only to direct descendants of Mohammed (SAWS)) via Ali (RU) and Fatima (RU), They often refer to themselves as ‘ people of the house’ (Ahl al Bayt) (of the Prophet – SAWS).
Sunnis regard Ali (RU) as the fourth of the Rightly Guided Caliphs (successors of Prophet Mohammed (SAWS) as leader of the Muslims following on from Abu Bakr (RU) (632-634), Omar (RU) (634-644) and Osman (RU) (644-656).
When Hazrat Osman (RU) was martyred during prayer at his home, Hazrat Ali (RU) finally succeeded to the caliphate. In 661 AD, Hazrat Ali (RU) was martyred.
The main Shai sect believe in 12 Imams, the last of whom was presumably disappeared in 873 AD. At the age of 4. Shias refused, however, to accept that he had died, preferring to believe that he was merely "hidden" and would return. They still think that he will return back. When after several centuries this did not happen, spiritual power passed to the Ulema, a council of twelve scholars who elected a supreme Imam. The best known modern example of the Shia supreme Imam is the late Ayyatollah Khomeni, whose portrait hangs in many Shia homes.
Shias believe that their supreme Imam is a spiritual guide, inheriting some of Prophet's (SAWS) inspiration. Their Imams are believed to be inerrant interpreters of law and tradition. Shia theology is distinguished by its glorification of Hadhrat Ali (RU). In Shias there is a strong theme of martyrdom and suffering, focusing on the deaths of Ali (RU), Imam Hussein (RU) and other important figures in the Shia succession.
Shias seem to take the fundamentals of Islam very much for granted, shunting them into the background and dwelling on the martyrdoms. This is best illustrated at Ashura when each evening over a period of ten days the Shias commemorate the Battle of Karbala, with a wailing Imam whipping the congregation up into a frenzy of tears and chest beating.
It looks Shia harbor a deep rooted disdain towards Sunni Islam and prefer to devote their attention to winning over other Muslims to their group. There is ongoing violent strife between Sunnis and Shias in Iraq and Pakistan. On the other hand, in recent years there has been signification co-operation between the two groups in the Lebanon.
On a practical daily level, Shias have a different call to prayer, they perform ablution (wudu) and Salah differently including placing the forehead onto a piece of hardened clay from Karbala, not directly onto the prayer mat when prostrating. They also tend to combine prayers, sometimes worshipping three times per day instead of five. The Shias also have some different Ahadith and prefer those narrated by Hazrat Ali (RU) and Fatima (RA) to those related by other companions of the Prophet (SAWS). Because of her opposition to Ali (RU), those narrated by Aisha (RA) count among the least favored. Shias also permits ‘Muttah’ (fixed-term temporary marriage) which is banned by the Sunnis.
About 90% of the population of Iran is predominantly Shia. They are also in majority in Yemen, Azerbaijan, Bahrain and Iraq. There are also predominent Shia communities along the East coast of Saudi Arabia and in Lebanon. Worldwide, Shias constitute ten to fifteen percent of the overall Muslim population.
Within Shias there are different sects. Most Shias are ‘Twelvers’, i.e. they recognize 12 Imams. There are also Sevener and Fiver Shias who don't recognize the later Imams.
The phrase ‘Al-Shia al-Imamiyyah al-Ithna Ashariyyah means the Twelver Imami Shi'ite School of thought which comprises the overwhelming majority of Shias today. The phrase ‘Twelver Shi'ites’ is used interchangeably with ‘Ja'fari Shi'ites’ and ‘Imami Shi'ites’ in various literature. These are different names for the same school of thought.
Al-Shia al-Zaidiyyah’ are a minority among the Shias, concentrated mainly in Yemen located in the Eastern part of Arabian peninsula. The book, ‘Shi'ite Islam’ written by the Shi'ite scholar, Allamah Tabataba'i, translated by Sayyed Hossein Nasr, and published by the State University of New York Press is a good book for detailed descriptions of Zaidis verses Twelver Shias.
Panjatan (The five holy ones) are (i) Prophet Mohammad (SAWS), (ii) Fatima Az-Zahra (RA), (iii) Ali (RU), Hassan (RU) and Husain (RU).
The fourteen (14) ‘Rightly Guided (Ma'sumin) are the above 5 plus the twelve Imams, as follows.
- Imam Ali Ibn Abu Talib Al-Murtaza (RU) (the satisfied one) (600-661)
- Imam Hasan ibn Ali Al-Mujtabah (RU) (The Chosen One) (625–669)
- Imam Husain Ibn Ali Sayyid al-Shuhudah (RU) (The Chief of Martyrs) (626–680)
- Imam Ali Ibn Husain Zayn Al-Abidin (RU) (The Jewel of the Believers) -(658–713)
- Imam Muhammad al-Baqir (RU) (The Spreader of Knowledge) (676–743)
- Imam Ja'far Al-Sadiq (RU) (The Truthful One) (703–765)
- Imam Musa al-Kazim (RU) (The Patient One) (745–799)
- Imam Ali Al-Ridha (RU) (The Accepted One) (765–818)
- Imam Muhammad al-Taqi (RU) (The Pious One) (810–835)
- Imam Ali Al-Naqi (RU) (The Pure One) (827–868)
- Imam Hasan al-Askari (RU) (The One with an Army) (846–874)
- Imam Muhammad al-Mahdi ((RU) (The Rightly-Guided One) (868 - --- )
Shias believe that the Twelth Imam Mohammad Al-Mahdi (RU) who disappeared at the age of 4 is still alive. The believe that he is occult (in a state of occultation). He will reappear at a moment determined by Allah (SWT). He is the Awaited One who will spread justice throughout the world.
There are five main sects in the Shi’a School. Each of these consists of many. Shahrastani has outlined this in the contents list of his famous book ‘Al-Milal wal-Nahl’. The five main sects are, Kaysaniya, Zaydiya, Imamiya, Ghaliya and Isma’iliya.
A shi’te group, who maintained that after the martyrdom of Hussein (RU), the Imam was another son of Ali, Muhammad ibn al-Hanafiyya (RU) (d. 81/700)
The’fiver’ Shi’a. They followed Zayd ibn Ali (RU) , the grandson of Hussein (RU) . They say that any of the Ahl al-Bayt can be Imam. They are Mu’tazilite (rational) in doctrine and rather puritanical. Sufism is forbidden by them.
The ‘twelver’ Shi’as. They believe that after the Prophet (SAWS), twelve Imams have come and they had the same authority of legislation as the Prophet had himself. The majority of the Shi’as we find today are Imamiya.
They are very extreme in regards to their beliefs about the Imam. Sometimes they exaggerate and raise the status of a particular Imam to that of God and sometimes they degrade the status of God and bring him down to the level of the Imam. (Al-Milal wal-Nahl p.140 v.1, Shahrastani, Beirut, 2000)
The ‘sevener’ Shi’as, the followers of Ismail (RU) , son of Ja’far as-Sadiq (RU) (d. 148/765). Many of their doctrines were influenced by those of the Manicheans. They assert that Ismail (RU) completed the cycle of seven Imams after which the era of the hidden Imams began, and these Imams send out emissaries. They believe that if the Imam is not manifest (qa’im), then his emissary or proof (hujja) must be manifest. Shahrastani writes, “ The ‘Ismailiya’ differ from the ‘Musawiya’ and the ‘twelvers’ by proving the Imamate of ‘Ismail(RU) ’ who was the oldest son of Ja’far as-Sadiq(RU) ” (Al-Milal wal-Nahl p.155 v.1, Shahrastani, Beirut, 2000)
The Sunni’s believe that the Prophet Mohammad (SAWS) did not appoint a successor. The companions of the Prophet later made this appointment in a huge gathering that consisted of major figures from amongst them. If the appointment of Ali (RU) was made by the Prophet (SAWS) himself in his lifetime then this would have been known by the companions and they wouldn’t have done such a thing to seize this from him for they were very pious people who have been praised time and time gain in the Quran.
Not only do Shi’as believe in Ali (RU) to be the rightful successor to the leadership, but also an Imam of the people. An Imam in the Shi’a school of thought holds a great significance and a great status. The Imamate doctrine forms the core of Shi’ite theology. Anyone who doesn’t have faith in the Imamate is not a Muslim according to the Shi’as.
Tabatabai has defined Taqiyya saying: Our aim is to discuss that kind of Taqiyya in which a man hides his religion or certain of his religious practices in situations that would cause definite or probable danger as a result of the actions of those who are opposed to his religion or particular religious practices. (Shia), Sayyid Muhammad Husayn Tabatabai, p. 223. published in Qum, Iran )
Even according to the Sunni School there are some situations in which a man is allowed to hide his faith in order to save him from getting killed. This is under the verse of the Holy Qur’an, ‘Anyone who, after accepting faith in Allah (SWT), utters unbelief, except under compulsion, His heart remaining firm in faith.’ (Surah 16, verse 106).
However, the Sunnis refer to this as ‘Ikraah’ (compulsion) and not ‘Taqiyya’. This doctrine of Taqiyya is a part of the Shi’a faith and is very wide in the Shi’a School. It may be practiced quiet frequently, whereas, according to the Sunnis to hide ones faith or to utter words of disbelief while the heart is firm and strong on Islam is only acceptable in situations where if not practiced then there will be fear of getting killed. The conditions to practice this act are found in numerous Sunni books.
After allowing Taqiyya, this makes it lawful for a man to even lie or to indulge in prohibited acts at times.
None of the Imams ever claimed Imamate. Shi’as believe that they were practicing Taqiyya. This is a far-fetched claim.
Tabarra - (To free or to exempt)
This is one of the practices adopted by the Shi’ites in relations to the Companions of the Prophet (SAWS) Abu Bakr (RU), Omar(RU) and Osman (RU) and many more. They believe that all these great people were merely there for power and nothing else and after the death of the Prophet (SAWS) they renounced Islam. (Astaghfirullahi). For this reason the Shi’as exempt and free themselves from them.
The Shi’as like to slander the rightly guided Caliphs that preceded Ali (RU) and also they slander Aisha (RA) the wife of the Prophet (SAWS) with all sorts of abuses (Lahaula wala quwwata illah billah).
Mut’ah ( Temporary marriage)
According to Shi’as this is not only lawful but also recommended that a man can marry a woman with the intention of divorcing her after a period of time which could even be a couple of days. According to the Sunnis, this is totally unacceptable.
Tabatabai has tried to justify this by saying that even people in permanent marriages sometimes fall into illegitimate sexual relations. So for this reason the way out is that we make this legal for him by making the contract marriage permissible. People may ask, what is the difference between this and prostitution? Also, from his statement we come to know that this is permissible according to Shi’as so that one can satisfy his desires for a short time whereas Allah (SWT) states in the Qur’an after mentioning those women who are not allowed to be married by a man, that apart from these women you are allowed to marry with the condition that you seek them with your wealth in honest wedlock, not debauchery. From this we come to know that temporary marriage is strictly disliked because there is no intention of honest wedlock. Instead, it is only temporary satisfaction.
Also, there is a difference of interpreting the Qur’an between the two schools. According to the Shi’as there is an inward meaning of each verse and each verse has an allegorical interpretation that is known by the Imams. Sunnis believe that there are some verses that have a deeper meaning that may oppose the outward meaning but the whole Qur’an is not of this kind.
There are also differences between the two in accepting the authenticity of the Prophetic Traditions. Both have their own collection of Traditions.
There is also a difference in proclaiming the faith. Sunnis do it by saying, “ there is no god but Allah (SWT) and Muhammad (SAWS) is the messenger of Allah.” Shi’as add on a couple of sentences saying, “ Ali is the friend and companion of Allah, Caliph of Rasoolullah (SAWS) with out without detachment or severance.”
There are also differences in rituals as well. According to the Shi’as five daily prayers are performed at three times whereas according to the Sunnis, all five are performed at there prescribed times. Also, according to the Sunnis, the Friday prayer holds great importance whereas the Shi’as believe that the twelfth Imam has the right of the Friday prayer.Shia Beliefs in a NutshellThe Shia brand of Islam incorporates the following beliefs.1. Together with the testifying of the Oneness of Allah and accepting the Prophethood of Rasoolullah (sallal laahu alaihi wasallam), it is also a condition of Imaan to testify to the Imaamat of the 12 Imaams.2. It is Fardh to follow the A'IMMA in the same manner as a Muslim ought to follow Rasoolullah (sallal laahu alaihi wasallam).3. MU'TAH (Temporary Marriage) is not only JAA'IZ but also a source of great blessings and Sawaabs. Temporary marriage amongst the SHIAS does not require the procedure of Nikah as shown to us by Rasoolullah (sallal laahu alaihi wasallam). It is just a temporary agreement between a man and a woman either to spend the night, a week, a month or a year together for the purposes of satisfying their lust.4. The chain of Prophethood is not complete, but rather it is still in progress in the form of the appearance of Imaams from time to time.5. The QURAN SHAREEF has two-thirds of its volume missing. The present form only represents one-third of the original Quran.6. The original Quran was that which was compiled by Sayyiduna Ali (radi Allahu anhu) and Imaam-e-Ghaib, the hidden Imaam who will appear with it in the future.7. TAQIYYAH is Fardh. Taqiyyah is a Shia'ite practice of concealing the truth for the purposes of misleading unsuspecting people into the Shia'ite fold.8. After Rasoolullah (sallal laahu alaihi wasallam) left this world only few Sahabas were steadfast in spreading Islam. The rest turned apostate or MURTADDS (one who is out of the fold of Islam). The four Sahabah accepted by the Shi'ites are as followsa. Sayyiduna Salman Farsi (radi Allahu anhu),b. Sayyiduna Abu Zarr Ghaffari (radi Allahu anhu),c. Sayyiduna Miqdad bin Aswad (radi Allahu anhu) andd. Sayyiduna Amaar bin Yaasir (radi Allahu anhu)e. Imaamat is the fifth pillar of Islam, the rejection of which amounts to Kufr.
All the above Shia'ite beliefs are in direct conflict with established Islamic practices as shown by Rasoolullah (sallal laahu alaihi wasallam) and the teachings of the Holy Quran. The lives and character of the illustrious Sahaba (radi Allahu anhum ajma'in) have been confirmed by both Muslim and non-Muslim historians alike. The distorted views regarding the Sahabas, as presented by the Shia'ites, contradicts confirmed historical proof on the lives of the Sahabas. The Shia'ites believe that Sayyiduna Ali (radi Allahu anhu) was without distinction the first Caliph. They reject the Khilaafat of Sayyiduna Abu Bakr Siddique (radi Allahu anhu), Sayyiduna Umar Farooq (radi Allahu anhu) and Sayyiduna Uthman Ghani (radi Allahu anhu).VIEWS OF KHOMEINIFROM HIS BOOK, "KASHFUL ASRAR""From the examples I (Khomeini) have given, it shows that the Sheiks Abu Bakr (radi Allahu anhu) and Umar (radi Allahu anhu) had acted against the Quran. For these people to behave in such a manner amongst the Muslims was not surprising. The Muslims (Sahaba-e-Kiraam) were also in such a state that they were either part of the same group (Abu Bakr - radi Allahu anhu - and Umar -radi Allahu anhu) or they had similar intentions of becoming the government in power."If they (the Muslims) did not side them (Abu Bakr - radi Allahu anhu - and Umar - radi Allahu anhu) then it was certain that they did not have the courage to speak out against those who behaved badly towards Rasoolullah (sallal laahu alaihi wasallam) and his beloved daughter (Fathima - radi Allahu anha)."In short, even if mention was made in the Quran in clear words on this matter (The succession of Ali - radi Allahu anhu - as Caliph), they would not have changed their intentions, and even at the Command of Allah they would not have given up the seat (of Government)."Abu Bakr (radi Allahu anhu), who had harboured pre-meditated plans, if anything, would have falsely forged a Hadith to put an end to this matter, just as he had done so to prevent Sayyiduna Fathima (radi Allahu anha) from receiving her inheritance. And it was not impossible for Umar (radi Allahu anhu) in the matter regarding the Imaamat and Khilaafat of Ali (radi Allahu anhu) to negate such a verse (regarding the Khilaafat of Ali - radi Allahu anhu) either by saying that there was a mistake in Allah's Revelation of the Ayah, or that Gibraeel had erred in transmitting (Allah's Message) correctly to Rasoolullah (sallal laahu alaihi wasallam)." (KASHFUL ASRAR, PAGES 119-120)KHOMEINI ON QURAN IN HIS "KASHFUL ASRAR"
"TAHREEF (deliberate alteration of words to change the meaning of the holy books, namely, the Bible, etc.) is that fault which Muslims accuse Jews and Christians of indulging in, has proved to be found in the Ashaabs (of Rasoolullah - sallal laahu alaihi wasallam)." (KASHFUL ASRAR, PAGE 114)
"It was easy for the Ashaabs (of Rasoolullah - sallal laahu alaihi wasallam) to remove verses from the Holy Quran and deliberately add verses to it, and in this way forever concealing from the people of the world the true Quran." (KASHFUL ASRAR, PAGE 114)Yes, the above shocking statements are in Khomeini's book. Yet, it is the firm belief of the Muslims that the Holy Quran is the direct Word of Almighty Allah. The Holy Quran has been protected from any type of changes, removals and additions of verses or increase in volume, by Almighty Allah Himself.
But, in the corrupt Shia propagation of Islam, the present day Quran is accepted as a changed version like the Tauraat and the Bible. And according to Mr. Khomeini, the Sahaba-i-Kiraam of Rasoolullah (sallal laahu alaihi wasallam) had prevented the entire world from gaining access to the original Quran. MA'AAZALLAH! Allah forbid!
The Shia'ite belief on the Quran even insults the glorious Khulafa-e-Rashideen, whose names are mentioned from the mimbars of every Masjid in the Khutbah in every Jummah; those two Khulafa (Sayyiduna Abu Bakr and Sayyiduna Umar) who are resting alongside of Rasoolullah (sallal laahu alaihi wasallam) under the Green Dome; and those upon whom thousands of Muslims around the world send their Tribute and Salaams.
Sayyiduna Ali (radi Allahu anhu) himself makes mention of the great service that Sayyiduna Abu Bakr Siddique (radi Allahu anhu) had provided to the Holy Quran. In the introduction of "FATHUL BARI" and "KANZUL A'MAL" appears a narration of Ibne Mubarak that Sayyiduna Ali (radi Allahu anhu) stated that:
"In the service (compilation) of heavenly books (MASAAHIF), Sayyiduna Abu Bakr (radi Allahu anhu) would receive the greatest reward. May Allah's Mercy be on Abu Bakr (radi Allahu anhu). He was the first person to have started the compilation of the Holy Quran (Kitabullah)."
THE STATUS OF IMAAMAT IN SHIA BELIEFS
Khomeini in his book, "AL HUKUMATUL ISLAMIA", states that: "In our sect, from the necessary and fundamental beliefs, one necessary principle of our faith is that our Imaams have ranks that exceed those of close angels and the appointed Messengers." (ALHUKUMATUL ISLAAMIA, PAGE 52)
MUTAH (TEMPORARY MARRIAGE)
Khomeini, in his Kitaab "THEHREERUL WASEELA," states in the section called Kitaabun Nikah that whilst Mutah is permissable with an adulterous woman, it is undesirable (KARAHAT) especially if the woman is a prostitute.
SHIAS HATRED FOR SUNNIS
In his ploy to pose as a leader of the Muslim world immediately after the revolution, and to gain popularity among Muslims, Khomeini stated in his reply to a question on SHIA-SUNNI differences, as follows:
"I entreat Allah to consolidate Muslims on the basis of Kalimah. The superfluous differences between the Shia and Sunni brethren have been created by a group of international criminals. Our brethren must realise that we are all Muslims and followers of the Quran. We should not harbour mutual differences. May Allah grant us mutual consolidation." (Ruhollah Khomeini, Qom, Iran - 27 March 1979)
This statement was made by Khomeini in reply to a certain Moulana Yusuf of Jamaat-e-Islamia Hind who questioned Khomeini in Qom (Iran) about the SHIA-SUNNI differences. The interview and reply which appears above in the Urdu and Persian language (not very clear, unfortunately) can be obtained from RAMADAN ANNUAL, Durban, July/August 1979 edition, Page 116. The statement was first published in "Radiance Views Weekly" of New Delhi, India.
While one may think that there is nothing objectionable in Khomeini's statement, we would like you to now look at this "great world leader" and see how "tolerant" he is in his beliefs regarding Sunnis and others when he PRAISES a book with the following statement:
"When Mahdi (alaihis salaam) appears, he will deal with the Sunnis and their Ulema first before dealing with the Kuffar, and he will kill and annihilate all of them (the Sunnis, their Ulema and the Kuffar)." (HAQQUL YAQEEN, ALLAMA BAAQIR MAJLISI, PAGE 139)
This is the very same book that Khomeini PRAISES in his "Kashful Asrar" and has encouraged people to read it. This is in fact one of the cornerstones of Shia belief. If Khomeini says that the Shia-Sunni difference is the work of "international criminals" then how is it that he supports and praises Allama Baaqir Majlisi's statement that Imam Mahdi will FIRST kill the Sunnis before dealing with the Kuffar!FATAWAS ON SHIAS
ABOUT THOSE WHO CURSE THE THREE KHALIFAS
IMAM-I-RABBANI, SHAIKH AHMAD SIRHINDI MUJADDID ALF THANI (alaihir rahmah), in his famous book, "RADD -E-RAWAAFID", says:'
It is disbelief to curse the Shaikhayn (Sayyiduna Abu Bakr and Sayyiduna Umar) - radi Allahu Ta'ala anhuma. The Hadith Shareefs show that it is disbelief. It is declared, as follows, in a Hadith Shareef reported by Tabarani [Suleyman bin Ahmad, 260-360 (C.E. 941), in Isfahan] and by Hakim [Muhammad bin Abdullah, 321-405 (C.E.1014), in Nishapur]: "Allahu Ta'ala has chosen me. And He has chosen the best ones of mankind as my Ashaab (Companions). From among my Ashaab, He has selected viziers, assistants, and relatives for me. If a person curses them, may Allah Ta'ala and angels and human beings curse him! Allah Ta'ala will not accept the Fardh or Sunnat worships of those persons who curse them."
A Hadith Shareef reported by the Hadith scholar, Ali bin Umar Daraqutni, declares: "After me, some people will appear. If you meet them, kill them! For they are polytheists (disbelievers)." Sayyiduna Ali (radi Allahu anhu) asked, "What is their sign?" He (Rasoolullah - sallal laahu alaihi wasallam) declared, "They will make an excessive display of attachment to you. They will say about you what you do not have. They will censure the religions superiors coming before them."
In the same book, he (Rasoolullah - sallal laahu alaihi wasallam) declared, "These people censure Abu Bakr and Umar (radi Allahu anhum ajma'in). They swear at them. May Allahu Ta'ala and angels and all human beings curse those who swear at my Ashaab." There are very many similar Hadith Shareefs, and since most of them are well-known, it is unnecessary to quote them here.
Cursing the Shaikhayn means enmity towards them. And enmity towards them, in its turn, is disbelief. For it is declared in a Hadith Shareef, "Enmity towards them is enmity towards me. To hurt them means to hurt me. And to hurt me is to torment Allahu Ta'ala."It is declared in a Hadith Shareef reported by Hassan ibni Asakir [499-571, in Damascus], "It is Imaan to love Abu Bakr and Umar (radi Allahu anhuma). Enmity towards them if Kufr (disbelief)."
It is declared in a Hadith Shareef, "If a person says to a Believer something which states that he is a disbeliever, (If he says, for instance,`O you the enemy of Allahu Ta'ala!'), he himself becomes a disbeliever." Then a person who calls the Shaikhayn disbelievers or considers them to be disbelievers will become a disbeliever himself. We know for certain that Sayyiduna Abu Bakr and Sayyiduna Umar (radi Allahu anhuma) are Believers. They are not enemies of Allahu Ta'ala. They have been blessed with the good news (that they shall attain) Paradise. Then, a person who calls them disbelievers will become a disbeliever. It is true that the Hadith Shareef quoted above is reported by only one person. Yet, it shows that a person who calls a Believer a disbeliever will become a disbeliever. Nevertheless, a person who denies this will not become a disbeliever. Abu Zur'a Razi, a great contemporary scholar, states, "If a person vituperates one of Rasoolullah's (sallal laahu alaihi wasallam) Ashaab, he is a Zindiq. For Quran al-Kareem is certainly true. Rasoolullah (sallal laahu alaihi wasallam) certainly tells the truth. The information we have been receiving from them is certainly true. All this information praise, laud the Ashab-i-Kiraam. To speak ill of them means to deny the Quran al-Kareem and the Hadith Shareefs. And this, in its turn, is blasphemy, heresy, and abberation."
Sehl bin Abdullah Tusturi [200-283 (C.E. 896), in Basra] states, "A person who does not esteem the Ashaab-i-kiram has not had Imaan in Rasoolullah (sallal laahu alaihi wasallam)."Abdullah bin Mubarak [116-181 (C.E. 797), in Iraq] was asked, "Which person is higher - Muawiyyah, or Umar bin Abd-ul-Aziz?" He replied, "The dust that entered the nose of Muawiyyah's [d.60 (C.E. 680), when he was 79 years old] horse as he escorted Rasoolullah (sallal laahu alaihi wasallam), is as many times higher than Umar bin Abd-ul-Aziz."
Thus, he informed that no degree of highness could reach the level attained by being in Rasoolullah's (sallal laahu alaihi wasallam) Sohbat and seeing his blessed face. [Umar bin Abd-ul-Aziz, the 8th Umayyad Khalifa, was profoundly learned and an extremely pious person. He was martyred in the year 101, when he was 41 years old. He bought Malatya from the Byzantine Greeks in return for a thousand slaves]. This kind of superiority, which is the sheer result of Sohbat with the exclusion of all other personal virtues is common in all the Ashaab-i-Kiraam. When the other types of virtues are added to this superiority; for instance, a Sahabi who made Jihad with Rasoolullah (sallal laahu alaihi wasallam), and who taught the Believers coming after him what he had learned from him, and who devoted his property for his sake, must be even more superior, higher. There is no doubt that the (first) two Khalifas were among the higher ones of the Ashaab-i-Kiraam. They were even the highest ones. Then, it would be disbelief to attribute the slightest inferiority to the Shaikhayn, nonetheless for calling them disbelievers. It would mean blasphemy, aberration.
It is stated as follows in the book "Muhit", written by Shams-ul-A'imma, Muhammad bin Ahmad Serahsi [483 (C.E.1090), in Turkistan]: "It is not permissible to perform Namaaz behind an Imaam (who is notorious for his) vituperating the Shaikhayn. For that person denies the fact that Sayyiduna Abu Bakr (radi Allahu anhu) was the Khalifa. On the other hand, the fact that he (Abu Bakr) was rightfully elected the Khalifa has been acknowledged unanimously by all the Ashaab-i-Kiraam."
It is stated as follows in the book of fatwa named "Hulasa," written by Tahir bin Ahmad Bukhari: "If a person denies the Caliphate of Sayyiduna Abu Bakr (radi Allahu anhu), he becomes a disbeliever. It is Makruh (not liked by Rasoolullah, though not forbidden) to perform the Namaaz conducted by a bid'at holder. If the bid'at he holds is so bad as to cause disbelief, the Namaaz conducted by him will not be Sahih (accepted). If it is not so bad as disbelief the Namaaz will be Sahih but Makruh. It is almost equally true that a person who denies the Caliphate of Sayyiduna Umar (radi Allahu anhu) will become a disbeliever."
In the light of the fact that a person who denies their Caliphates will become a disbeliever, one should imagine the destiny awaiting those people who vilify and curse them. As it is seen, to call such eccentricities disbelief is exactly concordant with the Hadith Shareefs and the statements made by the Islamic Ulama. When some of the Ahl As-sunna scholars (rahmatullahi Ta'ala alaihim ajma'in) said that these people should not be called disbelievers, they meant those who were not excessive in their eccentricities. Their statements are therefore in agreement with the Hadith Shareefs and the statements of the (other Islamic) Ulama.
AALA HADHRAT (R) ON SHIAS
Aala Hadrat (r), has stated in his fatawa that Siha and Rawafidh are disassociated from the boundary of Islam (Fatawa Radhawiya, Vol. 6, Page 25)
COURTESY VARIOUS SOURCES