Shiahs believe that Hadhrat Ali (radhiallahu anhu) is the first and greatest of all their infallible Imaams appointed divinely by Allah Ta`ala. He has the complete knowledge of whatever transpired in the past from the very inception of creation, as well as all-embracing knowledge of the future.

Inspite of his divine status, in terms of Shi`i logic, Hadhrat Ali (radhiallahu anhu) because of fear, was constrained to accept the Khilaafat of the first three Khulafa and obey their instructions against his wishes.

On account of fear he was constrained to give his daughter, Umm-e-Kulthoom in marriage to Hadhrat Umar (radhiallahu anhu). According to Shi`i consensus Hadhrat Umar (radhiallahu anhu) was not a Muslim. He was a Murtad and a Kaafir of the worst and vilest order, who will be exhumed from his grave by Imaam Mahdi, hung on a tree together with Hadhrat Abu Bakr (radhiallahu anhu) and their naked bodies flogged.

Shi`i religious principles do not recognise marriage with Murtads and Kaafirs. Thus, Umm-e-Kulthoom’s nikah to Hadhrat Umar (radhiallahu anhu) was not valid. This leads to the logical conclusion that Hadhrat Ali (radhiallahu anhu) assigned his daughter - Rasulullah’s granddaughter - into perpetual zina (fornication) - Nauthubillah! Precisely for this reason do Shiah authorities aver:

“This was the first vagina usurped from us.”

Nauthubillah! The vilest specimens of immoral people are not expected to express themselves so vulgarly about their holy personages.

In this vile and filthy comments, Shiahs imply that their very first and greatest infallible Imaam, Hadhrat Ali (radhiallahu anhu) consented to such vile and immoral manipulation of his daughter by a Murtad. - Nauthubillah! Allah save us from such vile kufr.

This view and implication are not confined to Hadhrat Ali (radhiallahu anhu). The corrupt conclusions are extended to all the Imaams and other personages of the Ahl-e-Bait who had consented to the marriage of their daughters to men regarded as Murtads and Kaafirs according to Shi`ism, eg. Hadhrat Sakeenah (radhiallahu anha) was married to Hadhrat Mus`ab Bin Zubair (radhiallahu anhu).

If there had existed the issue of kufr and nifaaq as alleged by the Shiahs, the offspring of Hadhrat Ali (radhiallahu anhu) would never had married among the Sahaabah branded as Kaafir and Murtad by the Shiahs. The following are examples of the daughters of the ‘infallible’ Imaams marrying alleged murtads and kaafirs:

. Hadhrat Umar (radhiallahu anhu) regarded as the worst enemy by Shiahs, was married to Umme-e-Kulthoom, the daughter of Hadhrat Ali (radhiallahu anhu), the first and highest ‘infallible’ Imaam of the Shiahs.

. Ramlah, daughter of Hadhrat Ali Bin Abi Taalib (radhiallahu anhu) married to Muawiyyah Bin Marwaan Ibnul Hakam.

. Khadijah, another daughter of Hadhrat Ali (radhiallahu anhu) married Abdur Rahmaan Bin Aamir Ummayyah. His father was Aamir Bin Kuraiz, governor of Basrah appointed by Hadhrat Muawiyyah (radhiallahu anhu). He had participated in the battle of Jamal against Hadhrat Ali (radhiallahu anhu).

. Similarly, the daughters of Hadhrat Hasan and Hadhrat Hussein (radhiallahu anhuma) married in the tribe of Banu Ummayyah, the tribe of Hadhrat Muawiyyah (radhiallahu anhu).

. In the same way the daughters of the Ummayyah tribe married with the sons of the Haashimi tribe in general, and in particular with the offspring of Hadhrat Ali (radhiallahu anhu).

. Sakeenah, the daughter of Hadhrat Hussein (radhiallahu anhu), the third ‘infallible’ Imaam of the Shiahs, was married to Zaid Bin Amr Ibn Uthmaan (radhiallahu anhu).

. Nafeesah, the daughter of Zaid Bin Hasan (radhiallahu anhu), the second ‘infallible’ Imaam of the Shiahs, married the Ummayyah Khalifah, Walid Bin Abdul Maalik Bin Marwaan.

Even Shiah authorities acknowledge the incidence of intermarriage in profusion between the offspring of the Ahl-e-Bait and those whom they (the Shiahs) brand as Munaafiq, Kaafir, and Murtad. These inter-clan marriages adequately rebut the Shiah claim that the Sahaabah besides the Ahl-e-Bait had become renegades (Murtaddeen) after the demise of Rasulullah (sallallahu alayhi wasallam) and that they were Munaafiqeen (hypocrites) during his lifetime. How could it be conceivable for ‘infallible’ Imaams such as Ali, Hasan and Hussein to allow their daughters to marry those whom Shiahs believe to be Murtads and the worst enemies of Rasulullah (sallallahu alayhi wasallam) and of Islam?

THEIR VILE SLANDER

Now read, ponder and marvel at the undermentioned fabrication and slander of the Shayaateen in Shi`i clothing:

“Ibn Abbaas said: ‘ Then they (the Sahaabah) had consultations among themselves. (They said:) As long as this man (Ali) is alive, our affairs will be in a sorry mess (i.e. he will thwart us) we shall never feel secure. Abu Bakr chipped in: ‘Who among us will kill him?’ Umar replied: ‘Khalid bin Walid.’ Both sent for him.

They then said to him (Khalid): ‘What do you think of the responsibility we have placed on you?’ He said: ‘You two can trust me with anything you like. By Allah! If you assign me to murder Ali, I shall do it.’ Both of them replied: ‘ This is what we want.’ He said: ‘I am ready for it.’

Abu Bakr explained: ‘When we are on our feet during the morning prayers, you should stand beside him with a sword and smite his neck as he finishes his prayers.’

He (Khalid) replied: ‘Well said.’ ..............”

[The Shiah book, Kitaab Salim bin Qaisul Amr, pages 256/7 —Extracted from the book, SHIAHS IN THE HOUSE OF ALI, by Ihsaan Elaahi Zaheer]

This is the official opinion of the illustrious Companions (Sahaabah) of Rasulullah (sallallahu alayhi wasallam). May Allah Ta`ala rain down His Curse on these enemies of Rasulullah (sallallahu alayhi wasallam).

BELITTLING THE AMBIYAA

The Ambiyaa (alayhimus salaam) - the chosen messengers of Allah Ta`ala -are the highest and noblest of Allah’s creation. Every Muslim is aware that Allah Ta`ala Himself chose the Ambiyaa and dispatched them to guide mankind and jinnkind. No Wali or Imaam can attain the lofty ranks of a Nabi. The piety, knowledge and status of the Ambiyaa cannot be acquired by personal acts of ibaadat and effort.

Shi`i narrations lead to the inescapable conclusion that their “infallible” Imaams are higher than even the Ambiyaa (alayhimus salaam). In fact, many of them explicitly state this kufr belief. Khomeini, the acknowledged authority of Shi`ism of this age says:

“It is one of the essential beliefs of our Shi`i school that no one can attain the spiritual status of the Imaams, not even the cherubim or the prophets.” [Writings and declarations of Khomeini : Islam and Revolution]

(Cherubim refers to Hadhrat Jibraeel-alayhis salaam).

The Shi`i authority, Shaikh Ibn Baabawayh states in Ambaan:

“Ibn Abbaas narrated from the Nabi (sallallahu alayhi wasallam) that when he was taken on the Mi`raj, his Rabb said after having spoken:‘ Verily, you are My Rasool unto My creation and verily, Ali is the Wali, the Ameerul Mu`mineen. I have taken a pledge from the Ambiyaa, My angels and from My entire creation on the Wilaayat of Ali.”

This fabrication of the Shi’i liar implies that all the Ambiyaa were made subservient to the jurisdiction of Hadhrat Ali (radhiallahu anhu).

The same Shi`i fraud and liar, Baabawayh says in his Ambaan:

“He found in a letter of Abu Muhammad Al-Hasan Al-Askari............

‘ I seek the protection of Allah from such people (i.e. the Sahaabah) who had deleted (from the Qur`aan) the muhkam verses of the Kitaab and who forgot the Lord of the lords and the one who will give (the Ummah) to drink from Kauther on the Day of Reckoning, and who forgot the Fire which is a Great Calamity and who forgot the Abode of the Bounties of the Pious .We (i.e. the Imaams) are the most pious. Among us is Nubuwwat, Wilaayat and honour. We are the beacons of guidance and the powerful ring. The Ambiyaa gained (guidance and celestial light) from our noor and they followed in our footsteps.”

The kufr of this fabrication and absurd nonsense is quite manifest. We need not dilate on it.

Muhammad Bin Ya`qub Kulaini narrates the following fabrication attributed to Abu Ja`far:

“Ameerul Mu`mineen (i.e. Hadhrat Ali) said while on the Mimbar in Kufaa:

‘No one besides Ahmad (sallallahu alayhi wasallam) will be in front of me. Verily, all the angels, all the Rusul (Prophets) and souls will be behind us (Imaams).”

The Shi`i Shaikh Baabawayh states:

“In Ma-aanil Akhbaar it appears - Khalid Bin Yazeed narrated that Ameerul Mu`mineen said:

‘On the day of Qiyaamah I shall be on a lofty stage below the stage of the Nabi. However, the Ambiyaa and the Rusul will be below us (Imaams) on the ladder (of loftiness).”

The above fabrications are samples of many similar Shi`i lies and falsehood forged to belittle the ranks of the Ambiyaa and to convey the kufr of the superiority of those whom Shiahs believe to be their infallible Imaams.

FEET SHOULD NOT BE WASHED DURING WUDHU

Shiahs deny the validity of washing the feet during wudhu. According to Shi`ism, washing the feet during wudhu is not permissible. Instead of washing, they claim that making masah on the feet is compulsory. Inspite of the irrefutable Qur`aanic and Ahaadith evidence on the basis of which washing the feet is established, Shiahs claim that it is sinful and in conflict with the Qur`aan to wash the feet during wudhu. The degree of their dhalaal (deviation into kufr) could be gauged from this kufr deduction.

SLANDERING HADHRAT AADAM (alayhis salaam)

Regarding Hadhrat Nabi Aadam (alayhi salaam) the Qur`aan Majeed says:

“And (remember) when Allah said to the Malaaikah (angels): ‘Verily, I shall be creating on earth a Khalifah (i.e. representative).’” [Surah Baqarah]

After Hadhrat Aadam (alayhi salaam)had repented for having committed the error of eating from the forbidden tree, Allah Ta`ala forgave him and elevated him to even higher states of divine proximity. The Qur`aan says:

“Then his Rabb ennobled him. Thus He accepted his repentance and guided him.”

Regarding the lofty rank of Hadhrat Aadam and other Ambiyaa (alayhimus salaam), the Qur`aan Majeed declares:

“Verily, Allah chose Aadam, Nooh, the progeny of Ibrahim and the progeny of Imraan over the worlds.”

While the Qur`aan and the Hadith of Rasulullah (sallallahu alayhi wasallam) maintained the loftiness of Hadhrat Aadam (alayhi salaam), Shiahs accuse and slander him in the vilest way. They accuse him of rebellion, jealousy, malice and all satanic attributes. They irrationally attribute his error to jealousy for the Shi’i Imaams, hence they preach that the Wrath of Allah overtook him. The Shi`i liar, Shaikh Ibn Baabawayh narrates in Uyoon-e-Akhbaar-e-Ridhaa the following falsehood which he brazenly ascribes to Rasulullah (sallallahu alayhi wasallam):

“Verily, when Allah honoured Aadam with the prostration of the angels and by entering him into Jannat, he said to himself: ‘ I am the noblest creation.’ Then Allah Azza Wa Jal - called: ‘ Raise your head , 0 Aadam!’ Look to the leg of My Arsh (divine Throne).’ He lifted his head and saw written on it :

‘There is no god but Allah; Muhammad is Allah’s Rasool, Ali is Allah’s Wali and Ameerul Mu`mineen, his wife, Faatimah is the leader of the women of the worlds; Hasan and Hussein are the leaders of the youth of Jannat.’

Aadam said: ‘O My Rabb, who are these?’

Allah - Azza Wa Jal - said: ‘These are from your progeny. They are better than you and My entire creation. If it was not for them, I would not have created you nor would I have created Jannat, the Fire, the heavens and the earth. Beware of looking at them with the eye of hasad (jealousy), for then I shall expel you from My Proximity.’

However, he (Aadam) looked at them with the eye of jealousy. Therefore, Allah overwhelmed him with shaitaan until finally he ate from the tree which Allah had forbidden him.”

In the following Shi`i narration, Hadhrat Aadam (alayhi salaam) is likened to Iblees:

“Muhammad Bin Safaar narrates that Abu Ja`far said that Allah said to Aadam and his progeny which He had extractedfrom Aadam’s back:

‘Am I not your Rabb? And these are Muhammad Rasulullah, Ali, the Wali of Allah and Ameerul Mu`mineen and his representatives (i.e. the Imaams) after him, the administrators of My law. Verily, the Mahdi - I shall take revenge through his medium from My enemies; I shall be worshipped through his medium willingly and unwillingly.’

They said: ‘We accept and we testify.’ Aadam did not accept nor did he even have the intention of acknowledging this.’”

Thus , the Shiahs have assigned Hadhrat Aadam (alayhi salaam) to the level of Iblees, who had rebelliously refused to obey Allah’s command. But, the Qur`aan upholds and explicitly declares the lofty status of Hadhrat Nabi Aadam (alayhi salaam). Even the Ambiyaa have been expelled from the fold of Imaan by the Shiahs.

The person, Safaar whose son narrates this kufr was a Majusi (fire-worshipper). After embracing Islam, the evil of his Majusiyat remained in him and his children. He concealed his Shi`ism. His son (Ibn Safaar) attributes such narratives to the Imaams, which severely damage their integrity, eg. Narrations such as those condemning Hadhrat Aadam (alayhi salaam) who is acknowledged by even the Yahood and the Nasaara.

While the Ahlus Sunnah detected and neutralized the evil plots of the fire-worshippers, the Shiahs fell into their trap and ruined their Aakhirah.

IMAAMAT - EXTENSION OF NUBUWWAT

Many sects of Shi`ism overtly deny the finality of Rasulullah’s Nubuwwat. Even those sects who profess to subscribe to the finality of Nubuwwat, in reality believe in the continuation of Nubuwwat after Rasulullah (sallallahu alayhi wasallam). They, however, camouflage this belief of kufr by describing it as Imaamat.

A close examination of the Shi`i concept of Imaamat will show that there is no difference between a Rasool, Nabi and a Shi`i Imaam. Hussein Bin Muhammad Ibn Jahoorul Qummi, the Shi`i states in Nawaadir:

“Muhammad Bin Sanaan narrates: ‘ I was by Ja`far. I then began discussing the differences of Shiahs.’ He said: O Muhammad, verily Allah Ta`ala was always a lone unity. Then He created Muhammad, Ali, Faatimah, Hasan and Hussein. He then waited a 1000 ages. Thereafter He created other things. He showed them (i.e. Muhammad, etc.) the creation of these things. He ordered these things to obey them. He assigned their affairs (i.e. of the creation)to them (Muhammad and the Imaams). They may make lawful whatever they wish and unlawful whatever they wish.”

Kulaini narrates the following from Abu Abdullah:

“Verily, Allah taught His Rasool respect until He established him over what He had intended. He then assigned to him (Muhammad) his Deen and said:

‘Whatever the Rasool brings to you, adhere to it and whatever he forbids you of, abstain (from it).’

Whatever Allah has assigned to His Rasool, verily, He assigned to us (Imaams).’”

Thus, Shiahs believe that their Imaams possess the right of legalizing and prohibiting things. In fact, Allah Ta`ala has handed the affairs of the creation to these Imaams according to Shi`i doctrine.

The aforegoing statements of Shiahs show that the Imaams are on par with Rasulullah (sallallahu alayhi wasallam). There is absolutely no differentiation made between Rasulullah (sallallahu alayhi wasallam) and the Shi`i Imaams.

Montazeri, a leading Shi`i priest of Iran, made the following statement which was published in a special supplement of the Tehran Times dated 8th September 1982:

“Taking their position behind La-ilaha illallah, negating polytheism, idolatry, and exploitation in all forms , the monotheists revolted against injustice and oppression and cruelty from the time of Abraham to Muhammad to Ali. Abrahamic monotheistic religion , Muhammad’s Islam and Ali’s Shi`ism all originated from and are based on a belief in One God, that is negation of polytheism, idolatry and exploitation in all forms.”

The implication in the above statement is quite clear . “Abraham’s religion”, “Muhammad’s religion” and “Ali’s Shi`ism”, although originating from the same source and having common fundamental principles are different religions. What exactly is “Muhammad’s Islam” and what is “Ali’s Shi`ism”? Ibrahim (alayhis salaam) and Muhammad (sallallahu alayhi wasallam) having different Shariahs is understandable, since both were Nabis in different epochs. But, is Muhammad’s (sallallahu alayhi wasallam) religion apart from the religion of Ali (radhiallahu anhu)? Hadhrat Ali (radhiallahu anhu) was one of the highest among the Sahaabah. His Deen was nothing other than the Deen of Rasulullah (sallallahu alayhi wasallam). Why then do the Shiah priests use such expressions to convey the idea that Hadhrat Ali (radhiallahu anhu) was a Nabi with a separate religion?

The above comments of Montazeri reveals the actual belief which the Shi`i priests hold in regard to Hadhrat Ali (radhiallahu anhu). The unbiased reader will not be saved from gaining the impression that in the above-cited comments of the Shi`i priest, Hadhrat Ali (radhiallahu anhu) has been equated to a Nabi and Shi`ism described as a separate religion apart from the Islam of Muhammad (sallallahu alayhi wasallam). And, indeed, so it is. The Shi`i brand of Islam is not the Islam taught by Rasulullah (sallallahu alayhi wasallam) and his illustrious Sahaabah (radhiallahu anhu).

Although the Shi`i clergy stop short of giving the title of ‘Nabi’ and ‘Rasool’ to Hadhrat Ali (radhiallahu anhu) and those whom they considered to be members of the league of their Imaams, supposedly divinely appointed, they confer the office of Nubuwwat (Prophethood) on Hadhrat Ali (radhiallahu anhu) and all the Imaams whom they regard as divinely appointed. Besides the word Nabi, and the word Rasool all other attributes of Nubuwwat and a Nabi are conferred to the Shi`i Imaams by the Shi`i priests. In fact, the doctrine of Imaamat of the Shiahs, is an extension of Nubuwwat, in all aspects but name. Like the Qadianis believe that the world cannot be without a man of the calibre of a Nabi, so too, believe the Shiahs. The only difference between the Shiah and Qadiani conception of Nubuwwat in regard to the appearance of a Nabi after Muhammad (sallallahu alayhi wasallam) is that while the Qadianis have mustered up sufficient audacity to proclaim such a man as a Nabi, the Shiahs have not. They designate their man of Prophethood, an “Imaam” who in their religion possesses all attributes and qualifications of a fully-fledged Nabi. In this regard, Tabatabai, a leading Shi`ite priest writes in his book, “Shi`ite Islam”:

“ Human society cannever be without the figure whom Shi`ism calls the Imaam whether or not he is recognised and known.”

Who is the ‘figure’ or figures whom Shi`ism designate as “Imams”? What is their rank? What are their qualifications and attributes? A study of Shi’ite theology will establish that the Imaams of the Shiah religion are regarded as Ambiyaa or even greater than some Ambiyaa. Shi`ism regards the men whom it describes as “Imaams” to be prophets in every respect, but name. According to Shi`ism, a Nabi who came after Rasulullah (sallallahu alayhi wasallam) is called an “Imaam”. Names do not change realities. If one refers to the particular celestial creation of Allah by the name ‘malaaikah’, ‘farishta’, ‘angel’ or any other name one may choose, it would mean the same thing. In the same way, if one refers to a man who possesses all the qualifications and attributes of a Nabi as being a Rasool, Nabi, Imaam or any other title, it would mean the same thing. A change of names will not transform the reality of an institution. Hence, by giving Nabuwwat the title of “Imaamat”, Shiahs cannot escape the charge of the belief in the continuity of Prophethood which would be leveled against them.

Speaking on the status of a Shi`i Imaam, Khomeini of Iran makes the following categoric declaration:

“It is one of the essential beliefs of our Shi`i school that no one can attain the spiritual status of the Imaam, not even the cherubim (i.e. Jibraeel)or the prophets.”

[Writings and Declarations of Khomeini]

This conclusively demonstrates that ‘Shi’ite Islam’ believes in the superiority of their Imaams. Not even the Ambiyaa (alayhimus salaam) can attain the spiritual rank of an Imaam in the Shiah religion. But, this is not what Islam–the Islam of Muhammadur Rasulullah (sallallahu alayhi wasallam)-- teaches. The Islam which the Sahaabah (radhiallahu anhum) followed and transmitted, declares that a Nabi is the most superior being in Allah’s creation. No man can ever aspire to gain the rank and office of a Nabi.

According to Islam, a Nabi is divinely appointed. Allah Ta`ala makes His choice and directly appoints a Nabi or Rasool. Man has no share in the appointment of a Nabi. Spiritual exercises and piety cannot secure for one the office of Nubuwwat. One’s spiritual strivings and development do not effect Nubuwwat. A saint cannot progress to Nubuwwat. Nubuwwat is a purely divinely appointed office. According to Shi`ism, the Imaams have also been divinely appointed in exactly the same way as Ambiyaa have been appointed. Stating this Shi`i belief, the Shi`i book, Tuhfatul Awaam, says:

“Know that the appointment of Imaams is like the appointment of Ambiyaa which is ‘mansoos minallah’.

‘Mansoos minalla’ means ‘appointment by Allah Ta`ala’.

Tabatabai says in his book, ‘Shi`ite Islam:

“ The person who bears the duty of guarding and preserving the Divine message after it is revealed and is chosen by God for this function is called the Imaam, in the same way that a person who bears the prophetic spirit and has the function of receiving Divine injunctions and laws from God is called the prophet....”

Stating this same Shi`i belief, Saeed Akhtar Rizvi, author of the booklet, “Imaamat” says:

“In short, if the Imaam is to represent Allah, he must be appointed by Allah.”

Thus, the claim of Shi`ism is that an Imaam is appointed in the same way as a Nabi is appointed.

At this juncture we should clarify that the term, “Imaam” as used in Shi’i theology is not the same as is being used by the Sunnis. In the context of Shi`ism, “Imaam” refers to the specific conception of Imaamat of the Shiah religion. The meaning of the term by the Ahlus Sunnah Wal Jama`ah is not intended by the Shiahs. The specific Shi’ite concept of Imaamat is identical with the Islamic conception of Nubuwwat.

Another attribute and qualification essential for Nubuwwat according to Islam is ‘Ismat’ or infallibility. A Nabi is sinless and infallible. This is not an acquired attribute. It is a quality which Allah Ta`ala confers on a Nabi. No one, but a Nabi enjoys this attribute. His office of Nubuwwat demands this vital attribute. All Ambiyaa (alayhimus salaam) are Ma`soom, i.e. possessing the attribute of Ismat.

According to Shi`ism, the Imaams of the Shi’ite religion are also Ma`soom. The quality of Ismat which according to Islam is exclusive with Nubuwwat has been extended by the Shiahs to the institution of Imaamat which they have introduced as an extension and continuity of Nubuwwat. The Shi’i book, Tuhfatul Awaam states in this regard:

“These 12 Imaams are Ma`soom. Rasulullah (sallallahu alayhi wasallam) and Faatimah Zahraa are also Ma`soom.”

Mu`jizah (Miracles), according to Islam is exclusive with Nubuwwat. According to Shi`ism, Mu`jizah is a necessary qualification for Imaamat like it is a necessary corollary of Nubuwwat. Thus, the Imaams demonstrated Mu`jizaat like the Ambiyaa (alayhimus salaam) according to the Shi’ite religion.

Wahi or Revelation from Allah Ta`ala is exclusive with the institution of Nubuwwat according to Islam. Islam teaches that no being other than a divinely appointed Nabi can be the recipient of Divine Revelation. But, according to Shi`ism, Wahi is not exclusive with Nubuwwat. Shi`i Imaams too receive Wahi according to the beliefs of Shi`ism. In this essential requirement of Nubuwwat, viz. Wahi, the Shiahs regard their Imaams on par with the Ambiyaa (alayhimus salaam).

In the preface to Tabatabai’s “ Shi’ite Islam”, it is said:

“Also, in as much as the Imaams constitute for Shi`ism a continuation of the spiritual authority of the Prophet — although not of course his law- bringing function— their sayings and actions represent a supplement to the prophetic Hadith and Sunnah. From a purely religious and spiritual point of view the Imams may be said to be for Shi`ism an extension of the personality of the Prophet during the succeeding centuries.”

In fact, it is evident from the attribution of the qualities of Nubuwwat to Imaamat that Shi`ism’s doctrine of ‘the extension of the personality of the Prophet during the succeeding centuries’ is the continuity of Nubuwwat, but known by the name of “Imaamat”. There is in real fact no difference between the conception of Nubuwwat and Imaamat in Shi’ite religion, other than the belief that the Imaamat is superior to Nubuwwat in some respects.

This implied continuity of Nubuwwat after Rasulullah (sallallahu alayhi wasallam) is negatory of the Islamic fundamental belief of the finality of Nubuwwat with the advent of Muhammad (sallallahu alayhi wasallam). The difference in fundamental belief, in the Usool of the Deen, between the Ahlus Sunnah and the Shiahs is indeed great and grave. For the Shiahs their Imams are Ambiyaa on the basis of the conception of Nubuwwat. Only in name, they are not referred to as Nabis. The Ahlus Sunnah, must therefore, not be misled by the ostentatious protestations of the Shi’ite priests in respect of their claim that Shi`ism is merely another ‘math-hab’ like the four Matha-ib of the Ahlus Sunnah. This claim is devoid of truth and substance.

Shi`ism itself, consists of numerous sects. The largest sect of the Shi`i religion is the ‘Ithna Asharah’ sect or those who believe in the 12 divinely appointed Imaams. All sects of Shi`ism subscribe to the doctrine of Imaamat with some differences prevailing among them. However, the conception of Nubuwwat, although not the title Nabi, is attributed to the doctrine of Imaamat. In other words, the Imaams of Shi`ism are just like the Ambiyaa. This is not the assertion of merely the Ahlus Sunnah. Shiahs themselves by assigning the conception of Nubuwwat to Imaamat found themselves in a great quandary and quagmire of corrupt belief. The idea of the continuity of Nubuwwat is so strong in Shi`ism that the Ismaeeli sect of Shi`ism openly declares its belief in the continuation of Prophethood. They do not believe that Risaalat (Prophethood) terminated with Muhammad(sallallahu alayhi wasallam). They thus believe in the permissibility of change in the Shariah.