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[Fatah-Momin]

Nimatullah Al-Jazaeri in Al-Anwar Al-Numaniya (Vol 1 p. 278/279): " We do not agree with Nasibis (i.e Ahlul Sunnah) about Allah nor a prophet nor an Imam, for they say that their God is the one whose prophet is Muhammad (a.s) and his Khalifah after him is Abu Baker. We (i.e 12ers) do not believe in this God nor this Prophet, because the God whose prophet's Khalifa is Abu Baker is not our God and that Prophet is not our Prophet"

Muhammad Hassan Al- Najafi ,who died in 1266 A.H, mentions in his volumnous book Jawaher Al- Kalam Vol 22 p. 62 :

" It is apparent that those who differ with us are associated with non-believers (Mushrikeen) in that matter (i.e Gheebah)because the Kufr of Iman and Islam are combined in him , rather maligning them infront of the people is one of the best acts of worship , unless Taqqiyyah would prevent it. Even better than that is their Gheebah (to speak ill of someone behind his back), an act that the Shia' performed at all times and in all places, both their scholars and laymen, such that they have filled sheets from it and it is considered by them as one of the best acts of worship and most complete of acts getting one closer to Allah. Hence, it is not strange to find claims of consensus on this matter from some (scholars) , even more it could be considered one of the essentials (of religion) less to say qateyyat (matters that are affirmed).

And what has been mentioned of Al-Muqqada Al-Ardabilil and Thahir Al-Khurasani that the general proofs that prohibit (Gheebah) from the Book and Sunnah for the believers and others is strange. (They say) "that the saying of : " And do not speak ill of (wa la yaghtab)" to the end of the (ayah) is with respect to all sane people (Mukalafeen) or for Muslims, because it is permissible to make gheebah of Kafir and most of the Sunnah (i.e the traditions attributed to the Imams of ) has the expressions of " people" and "Muslim" to cover everybody, and this is not strange for as it is not permissible to take the money of those who differ with us or kill them, so is speaking ill if him."

And then he (i.e either Muqaddas or Thahir) said: " I think that Al-Shaheed in his fundamentals has made permissible the Gheebah of those who differ with us concerning their Madhab and religion and none else"

And as you see this saying is contrary to what you have heard (earlier - i.e to what Al-Najafi has reported at the beggining of this quote) , and it may be that this has occured from him due to him trying to be very holy and God-fearing, but it cannot be hidden from the expert who has come across many proofs that reach tawatur of cursing them (i.e Sunnis), abusing them, insulting them, (stating) their Kufr, and that they are the Majus of this Ummah, that they are worse than the Christians , and more filthy than the dogs and trying to be holy and God-fearing dictates otherwise.

Furthermore, the beggining of the ayah is addressing "those who believe" and it ends with an analogy with eating the flesh of one's brother. Even in Jami Al-Maqasid the definition of Gheebah as reported in traditions is to say true things about one's brother which he hates if he heard it. And it is known that has established brotherhood between the believers by His -tala- saying: " Believers are but brothers" and this does not include others , for how can brotherhood be considered between a believer (i.e Shiite) and one who differs with us , even after the tawatur (i.e multitude) of traditions and verses in the obligation of showing enmity towards them and having "Tabarrah" from them and hence the expressions of "people" and "Muslim" should (only) be associated with the believers from amongst them as reported in four traditions.

And how big a contrast is between what he said and what Khaja Nusair-el-deen Al-Tusi and Alam Heli and others (believe) in killing them and such charachterisitcs of Kafir as happened in Baghdad and its surroundings.

And to conclude, giving lengthy discussions about this topic , as he did in Al-Hadaeq, is a waste of lifetime in clear matters, for the least that could be said is the permissibility of their Gheebah because of their open Fisq for what they are doing and believe in is one of the greatest kinds of Fisq, rather Kufr, and if they have been treated as Muslims in some verdicts out of necessity, and you will (shortly i.e in the coming chapters of the book) know that one of does Fisq openly is not immune from Gheebah for the thing he (declared) and for other things. Accordingly, one knows the fallacity of what Al-Shaheed mentioned and in any case it has become obviuos that the immunity (hurmah) is only given to the believers who believe in the 12 Imams and none other, be it a Kafir or one who differs with us even if he does not acknowledge one of the (Imams) -AS-."



Sheykh As-Sadduq in Al i'tiqad :

واعتقادنا فيمن جحد إمامة أمير المؤمنين علي بن أبي طالب عليهما السلام والائمة من بعده: أنه كمن جحد نبوة جميع الانبياء عليهم السلام.
واعتقادنا فيمن أقر بأمير المؤمنين عليه السلام وأنكر واحدا من بعده من الائمة عليهم السلام: أنه بمنزلة من أقر بجميع الانبياء عليهم السلام وأنكر نبوة نبينا محمد صلى الله عليه وآله.


http://www.ahl-ul-ba....adat/iet06.htm
page 78

approximate translation :
"And our belief about who does not believe in Imamat of the Commander of Believing Ali and other Imam after him is that it is similar to that which does not believe in the prophety (nubuwa) of all the Prophets.
And our belief about who believe in Imamat of the Commander of Believing Ali but who does not believe in Imamat of one of the other Imam after him, is that it is similar to who believes in the prophecy of all the Prophets but who does not believe in the Prophecy of the Mohammad Prophet (may Allah's blessings peace be upon him and his family)"


Al Majlissi in Bihar Al Anwar :

اعلم أن إطلاق لفظ الشرك والكفر على من لم يعتقد إمامة أمير المؤمنين والائمة من ولده عليهم السلام وفضل عليهم غيرهم يدل على أنهم كفار مخلدون في النار

http://www.u-of-isla...har/23/a390.htm

approximative translation :
"Knows that the application of the terms shirk (polytheism) and kufr (unbeliever) against those who don't believe in Imama of the Commander of Believing (i.e Ali) and of the Imam among its descendants (i.e 11 other Imam), peace be upon them, and who place another man above them (in term of merits), are non-believers who will remain eternally in hell."

my commentary : we don't believe in Imamat (and all that this dogma contains for the imamites: designation by Allah, infallibility, etc...) and for example we believe in the primacy of Abu Bakr or Omar on the 9th Imam for example (only one is sufficient), then it is clear that for the imami we are non-believers who will remain eternally in hell.


Sheikh Al Mufid in Al Masa'il :

اتفقت الامامية على أن من أنكر إمامة أحد من الائمة وجحد ما أوجبه الله تعالى له من فرض الطاعة فهو كافر ضال مستحق للخلود في النار .

http://www.u-of-isla...har/23/a390.htm

approximative translation :
"There is consensus between the imamiya scholars on the fact that somebody who did not believe in Imama of one of the Imam and who did not believe in what Allah established like obligation to obey to them, that such a person is a mislaid non-believer, and which will deserve to remain eternally in hell."



then, this is a fatwa of ayatollah Rohani who says that sunni won't go in heaven because they don't believe in the Walayat of Ali(as):


سوال:هو هل السنة يحكم عليهم بالكفر .
هذا هو الاهم .... هل يدخلون السنة الجنة طبعا هم لايوالون علي عليه السلام ولكنهم لا يكرهون اهل البيت ويحبونهم .... وكيف يدخلون النار وهم يشهدون الشهادتين ويصلون الصلوات الخمس ويحجون ويصومون رمضان ...

جواب:بسمه جلّت اسماؤه
يشترط في صحة العبادات الولاية لأمير المؤمنين عليه السلام، فمع فقد الشرط لا يتحقق المشروط.


http://www.imamrohan...opic.php?t=1861