10. As-Sara Bainal Islam wal Wathniya1
Perhaps the title of book [Islam and idolatry compared], itself is a clear
indication of the debased nature of the author.
His first crime on all Muslims is that he has named a great sect of Muslims,
whose number reaches to millions, as idol worshippers. Among whom there are
leaders, scholars, exegetes and Huffaz of Quran, and at the forefront of whom are
the righteous companions.
Would such naming leave any affection between Muslims? Would it leave
unity and cooperation between them? Would any friendship and amity remain
among them? Can unity be achieved through such words? These are the seeds
sown to create enmity and discord in society.
إِنَّمَا يُرِيدُ ٱلشَّيْطَـٰنُ أَن يُوقِعَ بَيْنَكُمُ ٱلْعَدَٰوَةَ وَٱلْبَغْضَآءَ
“The Shaitan only desires to cause enmity and hatred to spring in your midst.”2
ۚلَا تَتَّبِعُوا۟ خُطُوَٰتِ ٱلشَّيْطَـٰنِ ۚ وَمَن يَتَّبِعْ خُطُوَٰتِ ٱلشَّيْطَـٰنِ فَإِنَّهُۥ يَأْمُرُ بِٱلْفَحْشَآءِ وَٱلْمُنكَرِ
“Do not follow the footsteps of the Shaitan, and whoever follows the footsteps of the Shaitan, then surely he bids the doing of indecency and evil.”3
There are numerous acidic statements, invalid accusations and meaningless
claims mentioned in this book of more than 1600 pages. The following are some
examples from it:
1. First objection
He says: “Shia regard Ali and his descendants same as what Christians
believe about Isa Ibne Maryam, like believing in his being God incarnate, his miracles, seeking help from him in hardships and taking refuge in him due to fear
or hope. One, who has seen the Shia doing with regard to Ali, Husain and other
members of Ahle Bayt (a.s.) in Najaf, Kerbala and other places will vouch for
these statements as words are incapable to describe the acts this group performs
ar these places; from this aspect they have always been the worst enemies of
monotheism and would be as such.”4
Reply to first objection
As for transmigration of souls, it is not a Shia belief. Shia books are full of
statements believing in apostasy of those, who believe in such things; and all Shia
jurisprudential books comprising of rules of impurity declare that food left by
them is ritually impure.
As for sacredness and miracle that is definitely not extremism; because
sacredness comprises of purity of birth and purity of soul from sins and purity of
essence from lowliness and ill-fame which is the requirement of divine appointed
Imamate; it is a necessary condition for their Caliphate5 same as the condition of
prophethood of Prophet.
As for miracles: they prove the claim and exhaust the proof and basically,
one who claims to have some connection with the supernatural, whether Prophet
or Imam, should possess miracles. The miracle of the Imam is in fact a miracle of
prophethood, who appointed him as his successor in religion and the nobility is
for the Imam.
On the basis of the law of divine grace6 it is upto Allah, the Mighty and
High that in order to establish proof, He should prove the veracity of Prophet or
Imam so that people may believe him and follow God. And that they keep away
from His disobedience, similar to the duties obligatory on a claimant of
prophethood. Just as it is necessary that false claim of claimants of prophethood
should be rebutted as is narrated about Musailima and his like.
In scholastic theology, the proof of miracles of divine saints is among
established principles. There is no option, but to accept evidences that
philosophers have brought for it. Now that miracles are proved for divine
personalities, why its evidence to prove their claim should be regarded as
exaggeration? Whereas Ahle Sunnat books are full of the miracles of divine
personalities as they admit to the miracles of our master, Ameerul Momineen
(a.s.).
As for seeking help and refuge from Ahle Bayt (a.s.) and other issues, which
indicate this is nothing more than seeking their mediation for divine proximity
and making them as means for fulfillment of needs from Allah. It is due to their
position near Allah, because they are noble and selected servants of God, and not because their divine being is itself having independent effect. On the contrary, it
is because they reached this lofty position are means between God and His
creatures.
Just as is customary in every man, who is proximate to a great court: through
whom they seek proximity to that great one. And this is an absolute law, effective
regarding all holy personalities, although the rank of their proximity is different.
And all this is according to belief of Shia that there is no effective one, except
Allah, the Mighty and the High in the world of creation.
Ziyarats in forms of visiting the holy tombs is nothing, but seeking of
mediation.7 Now what contradiction does this act have with divine monotheism?
What enmity do they have with monotheism and people of monotheism?
فَذَرْهُمْ وَمَا يَفْتَرُونَ (١١٢)
“Therefore leave them and that which they forge.”8
إِنَّمَا يَفْتَرِى ٱلْكَذِبَ ٱلَّذِينَ لَا يُؤْمِنُونَ بِـَٔايَـٰتِ ٱللَّهِ ۖ وَأُو۟لَـٰٓئِكَ هُمُ ٱلْكَـٰذِبُونَ (١٠٥)
“Only they forge the lie who do not believe in Allah’s communications, and these are the liars.”9