Alhassanain(p) Network for Heritage and Islamic Thought

Did Muhammad Receive Revelation by Mistake?!

بِسْمِ اللَّـهِ الرَّحْمَـٰنِ الرَّحِيمِ

The following article is adopted from the "Shi’ites Under Attack”by Muhammad Jawad Chirri with some modification.

Do The Shi’ite Muslims Say That The Revelation Came To Muhammad By Mistake, And That It Was Intended For ‘Ali?

This (false accusation is) widely spread in Egypt, Saudi Arabia, and other Arab countries in order to discredit the followers of the members of the House of the Prophet. This accusation was made during periods of oppression against the Shiites. The rulers of the periods of the Omayads and Abbasids used to consider every follower of the Members of the House of the Prophet revolutionary and dangerous. They conspired against these Shiites and accused them of heresy and disbelief in order to encourage the Muslims to shed their blood and usurp their rights and wealth.

The centuries of oppression passed with all their injustices and terrors. It was expected that during the new period of freedom, the mistakes of the past would be corrected. It was hoped that Muslim scholars would make a serious study in order to see if there is any justification for such terrible accusations.

It is very easy to know the truth.

There are hundreds of books written by Shiite scholars about their beliefs. Had the Sunni scholars read any of these books, they would have found that the Shiite beliefs are in full agreement with the Book of God and the well- known statements of the Prophet.

We are living in the era of speed and easy movement. It is easy for Muslim scholars to have conferences, discuss problems, and find solutions.

The simplest principle of justice is to follow the commandment of the Holy Qur’an:

"Oh you who believe, if a transgressor comes to you with news, try to verify it, lest you inflict damage on people unwittingly; then you may consequently regret your hasty action”(ch. 49, v.6)

The Almighty commanded us to try to find out whether an accusation is true or false, and that we ought not to try people and convict them without questioning them.

We do not know of any court in the world in which the judge convicts a person before interviewing him, provided the accused is available and honors the summons.

In spite of the ease with which one can find the correct information nowadays, we find that those who accuse and spread hatred among Muslims do not take one single step in order to find the truth which may unite the Muslim world.

While writing these words, I recollect that the Egyptian government during the fifties sent the late Dr. Muhammad Bisar to Washington, D.C., as director of the Islamic Center there. I went to visit him and he received me kindly and informed me of the knowledge that he had acquired concerning

American Muslims. He initiated a dialogue between us, saying:

"Some of the Muslims in this country asked me about the various Islamic sects. I declared to them that all Muslim sects are good except the Shiite Ithnashari."

I immediately realized that R. Bisar did not know the meaning of Shiite Ithnashari. Otherwise, he would not have been rude enough to say that to me while I am a Shiite Ithnashari (meaning The Twelvers). Thus, we had the following dialogue:

Chirri: What is wrong with the Ithnashari?

Bisar: They believe in things opposed to Islam.

Chirri: Give us an example of their wrong belief.

Bisar: They say the revelation came to Muhammad by mistake, and that ‘Ali Ibn Abu Talib was supposed to receive the revelation.

Chirri: How did you learn that?

Bisar: I read it in the book of al-milal and al-nihal by al-Shahristani.

Chirri: Have you asked any Shiite scholar about this subject?

Bisar: No, I have not.

Chirri: Then you have convicted millions of Muslims and considered them "kafir”without asking any of them about this serious accusation. Did the Almighty command you to do that? And did Egypt send you to propagate such (an unjust) message?

A year after our meeting in Washington, I met Dr. Bisar in Philadelphia at an Islamic conference. He informed me that he re-examined the book of al- milal and al-nihal by al-Shihristani and found that what was attributed to Shiites, that the revelation came to Muhammad by mistake, was not the

belief of the Ithnashari Shiite school of thought. It was rather, a sect which existed and disappeared hundreds of years ago. Hearing that from him, I accepted his apology. Yet, I was amazed that it took him a whole year to re-read the book and discover the truth.

I spent years studying hadith and Islamic history in books which were written by Sunni and Ithnashari scholars. I never found in any Shiite book a hadith or a historical report indicating that ‘Ali Ibn Abu Talib was hugher than or equal to Muhammad. As a matter of fact, I found only the opposite. The Shittes consider ‘Ali to be the best man after the Messenger because he was the most obedient to him.

One of the hadith which the Shiites pride themselves upon is a hadith attributed to the Messenger of God:

The Prophet (S) said to the tribe of Wolai-ah:

"Bani Wolai-ah, you must change your attitude, or I shall send to you a man who is from me to punish you severely."

Some of the people who were present asked the Prophet "Who is the man you are going to send to them?”The Prophet replied: "He is the man who was patching the sole of my shoes.”They looked around and found ‘Ali patching the sole of the Prophet’s shoes.

Sunni References:

- Sahih al-Tirmidhi, v5, p634

- Fada’il al-Sahaba, by Ahmad Hanbal, v2, p571, Tradition #966

- al-Riyad al-Nadirah, by al-Muhib al-Tabari, v3, p152

- Tabaqat, by Ibn Sa’d, v1, p349

- Matalib al-’Aliyah, v4, p56

- Majma’ al-Zawa’id, by al-Haythami, v9, p163

It is inconceivable that the Shiites can be proud of the fact that ‘Ali was the patcher of the Prophet Muhammad’s shoes and claim that the Imam is higher than or equal to the Prophet. Therefore, I do not find any justification for directing such an accusation at the Shiites who glorify the Prophet the most.

The Shiites say that the highest honor that Imam ‘Ali acquired is that he was chosen by the Prophet to be his brother. When the Prophet commanded every two Muslims to become brothers, he held ‘Ali’s hand and said, "This is my brother.”Thus, the Messenger of God, the highest Messenger, the Imam of all righteous people, the one who had no equal among the servants of God, made ‘Ali his brother. (Al-Seerah Al-Nabawiyah, by Ibn Hisham, part 1, p505).

Side Comments

A Wahhabi mentioned that:

There was a sect that claimed Gibreel (Alaihi Alsalam) erred in delivering the message. This sect were called the "Sheeah Ghurabiah". They might no longer exist by that name -- and they are a different sect than the Twelvers sect.

Dear friend, the Ghurabiyyah and similar sects are fictitious sects created y some story tellers such as al-Shahrastani and Abdul-Qahir Ibn Tahir al- Baghdadi, etc.

Nonetheless, we do not deny that there existed some extremist sects (al- Ghulat) who departed from the body of Shi’a, who believed ‘Ali is God, or those who believed in incarnation (Hulool). The reason was that they found so many virtues in Imam ‘Ali, and by their narrow-minded-brain, they could not believe that a human can possess all such virtues. As a result of that, they believed in the deity of ‘Ali. Surely they have gone astray. Thanks to God that they have perished in the course of History in a great deal.

However the leaders of such extremist groups and other deviated groups from Shi’a (whose leaders falsely claimed to be Imams) were not as simple minded as their followers. Those leaders were agents of the tyrranical rullers and their activities were purely political.

The Imams of Ahlul-Bayt and their followers disassociated themselves from these groups who were being established by the governments of each era to deviate the followers of Ahlul-Bayt and to destroy their path by keeping them away from the Imams and moving them toward the puppets of governments.

But these groups were melting down few months after their appearance, since people soon recognized the falsehood and ignorance of their leaders and their connection with the rulers, and thus people did not subscribe to these groups. A group without followers can not live for long, and its leader becomes out of business shortly after. Allah, Exalted He is, said in Qur’an:

"... and in this way, Allah strikes the examples of truth and falsehood. Then, as for the bubbles, it passes away (like disappearance of scum/foam upon the banks), while that which is for the good of mankind, remains in the earth...”(Qur’an 13:17)

What remained from these artificial groups was just a history written by those officials (who created those groups in the first place) which also includes fictitious stories.

We do not call such bankrupt groups Shi’a. From the demise of Prophet till today, the followers of Imam ‘Ali (as) are The Twelver Shi’ites. There are however few Zaydis and Ismailis around the world. Although the majority of scholars believe that they are Muslims (except those of them who abandoned the Islamic practices), yet we consider them out of the circle of Ahlul- Bayt. All other groups such as Alavi (or Nudhayri), etc. are NOT Shi’a for sure, and their emergance did not have anything to do with the Shi’a. To be a Shi’a one should meet all the following specifications:

1. Believing in all the articles of faith. These are comon amongst Muslims.

2. Believing that Imam ‘Ali is the immediate successor/executor of the Prophet Muhammad (S), appointed by Allah.

3. Believing that one should follow the genuine Sunnah of Prophet, and this Sunnah is transmitted by Ahlul-Bayt who are pure and sinless according to Qur’an. Furthermore, the instructions of the twelve Imams of Ahlul-Bayt are binding since they are in fact the instructions of the Prophet (S).

4. Believing that Imam Mahdi (as), the son of the 11th Imam is the Imam of our time and is living (contrary to the majority of Sunnis who believe he will be born later).

If any of the above conditions is missing for a person, he is not considered to be a Shi’a. Also in contrary to the rumors, to curse any of the companions is not a part of our belief.

The wahhabi contributor further mentioned:

The muslims who say one of the beliefs of shia is the above are not wrong; therefore, because the Ghurabi sect is a part of the shiaah herecy throught the history - but to attribute this claim to the

Ithnaasharis "official”beleifs is not just to say the least.

It is interesting to see that the above writer forgot that many deviant groups departed from the body of Sunnis such as Nation of Islam who believe God was a human, yet I haven’t heard of any Shi’a to say:

The muslims who say one of the beliefs of Sunni is the above are not wrong, because the Nation of Islam parted from the Sunnis - but to attribute this claim to the "official”beleifs of Sunnis is not just

to say the least.

You may replace the "nation of Islam”with "Ahmadis", "Qadianis", and the followers of Muhammad Ibn Abdil Wahhab, and you can see how silly the above statement is going to be. Thanks to God that Shi’a do not attribute such things to the four Sunni schools.

Imamat versus Prophethood Part 1

بِسْمِ اللَّـهِ الرَّحْمَـٰنِ الرَّحِيمِ

The Shi’a believe that the rank of Imamat (the position of a divinely- appointed leader) is higher than that of prophethood and messengership.

Note that here we are comparing the rank of positions and not the rank of persons. As such, two divinely appointed Imams which both have the highest possible position from Allah, may have different ranks. For instance, out of the twelve Imams of Ahlul-Bayt, Imam ‘Ali (as) is the most virtuous. Also Prophet Muhammad (S) is more virtuous than Imam ‘Ali (as) thought they were both appointed by Allah as leaders.

In other words, Prophet Muhammad (S) is has the highest rank among mankind, and is the most virtuous creature of God and the most honored before Allah. The above belief does not undermine his position since Prophet Muhammad was an Imam during his time as well!

However, comparing the “duty “of prophet and Imam is like comparing apples and oranges or is like comparing the duty of a physician and an engineer. Imamat and prophethood are totally different functions though they may gather in one person such as Prophet Muhammad or Prophet Abraham, peace be upon them.

Evidence From Qur’an

People who are familiar with Qur’an to some extent, know that this belief is not a weird-thing. In fact, Qur’an testifies that the position of Imamat is higher than the position of prophethood and messengership. Allah, to whom belong Might and Majesty, said:

"And when Abraham was tested by his Lord with certain commands and he fulfilled them. Then He said: Lo! I appoint you an Imam for mankind.”(Qur’an 2:124).

وَإِذِ ابْتَلَىٰ إِبْرَاهِيمَ رَبُّهُ بِكَلِمَاتٍ فَأَتَمَّهُنَّ قَالَ إِنِّي جَاعِلُكَ لِلنَّاسِ إِمَامًا قَالَ وَمِن ذُرِّيَّتِي قَالَ لَا يَنَالُ عَهْدِي الظَّالِمِينَ

As we can see, Prophet Abraham was further tested by Allah during his prophethood, and when he successfully passed the tests (which were the test on his life, leaving his wife, sacrificing his son), he was granted the position of Imamat. This shows position of Imamat is higher in degree than prophethood which has been given to him later after acquiring more qualifications. Degrees are always granted in ascending order. We have not seen any person who got his Ph.D. degree first, and then gets his highschool diploma. At least in the administration of God there is no such mess!

The first degree of Abraham, may the blessing of Allah be upon him, was becoming a servant of Allah (‘Abd), then he became Prophet (Nabi), then he became Messenger (Rasul), then he became a Confident (Khalil), and then he finally became Imam.

By the way,, the above verse of Qur’an (2:124) proves that Allah assigns Imam, and the designation of Imam is not the business of people.

Below is the Sunni commentary of Yusuf ‘Ali on the above verse (2:124):

Kalimat, literally "words", here used in the mystic sense of God’s Will or Decree or Purpose. This verse may be taken to be the sum the verses following. In everything Abraham fulfilled God’s wish: he purified God’s house; he built the sacred refuge of the Kaba; he submitted his will to God’s (referring to sacrifice of his son)

He was promised the leadership of the world; he pleaded for his progeny, and his prayer was granted, with the limitation that if his progeny was false to God, God’s promise did not reach the people who proved themselves false.

As we see, Qur’an clearly justifies the Shi’ite point of view in this matter. But again, since Prophet Abraham, Prophet Muhammad, and few others were also Imams, such belief (i.e., Imamat higher than prophethood) does not undermine their position.

Imam means a person who is appointed by God as a leader and as a guide (see Qur’an 21:73 and 32:24) to whom obedience is due, and whom people should follow. Messengers are Warners and Imams are Guides (13:7). Imams are the Stars of Guidance (6:97).

Muhammad (S) was a Prophet, a Messenger, and an Imam. By His death the door of prophethood and messengership was closed for ever. But the door of Imamat (leadership) remained open because he had successors (Caliphs; deputies).

Successor means a person who succeeds the position of the previous one. It is the obvious that successors of Prophet Muhammad did not share anything about his position of prophethood and messengership. What remained for them was Imamat (leadership).

And the number of these Imams are twelve as the Prophet himself testified. Also note that Qur’an clearly says that Imam and Caliph is assigned by God and this designation has nothing to do with people. For more evidence in the assignment of Imam by Allah, see the following verses of Qur’an: 38:20 (about David), 2:124 (about Abraham), 2:30 (about Adam), and 7:142, 20:29-36, 25:35 (about Aaron).

A Wahhabi contributor implied that the Shi’a are non-Muslims because they believe the above thing (Imamat higher than Messengership) while he did not present any single evidence from Qur’an and authentic Hadith against it. But I have presented a proof from Qur’an, and as such, better better be their own judge as to whether you are a Muslims or not.

As for Angels, Muslims agree that the level of the prophets are higher than that of angels. Qur’an states that all angels prostrated Adam. This is enough to prove that the rank of the prophets is higher than that of angels. And based on the previous conclusion that the position of Imamat is higher than that of prophethood, the position of Imamat will be higher than the rank of angels as well.

Evidence From Sunni Collections Of Traditions

The Shi’a further believe that the twelve Imams of the House of Prophet Muhammad have the rank higher than that of ALL the messengers (be Imam or not) except Prophet Muhammad (S). In other words, the Status of the successors of the Seal of the Prophets is higher than that of the successors of all the previous prophets. (Note that the sucessors of the previous Prophets were themselves prophets). Need Sunni reference? Here are some:

- Imam ‘Ali (as) having the highest virtues of the early great Messengers:

The Messenger of Allah (S) said: "He who wants to see Noah (as) in his determination, Adam (as) in his knowledge, Abraham (as) in his clemency, Moses (as) in his intelligence and Jesus (as) in his religious devotion should look at ‘Ali Ibn Abi Talib (as)."

Sunni References:

- Sahih al-Bayhaqi

- Musnad Ahmad Ibn Hanbal, as quoted in

- Sharh Ibn Abi al-Hadid, v2, p449

- Tafsir al-Kabir, by Fakhruddin al-Razi, under the commentary of the Verse of Impreciation (Mubilah), v2 p288. He wrote this tradition has been accpeted as all genuine.

- Ibn Batah has recorded it as a tradition related by Ibn Abbas as is stated in the book "Fat’h al-Mulk al-’Ali bi Sihah Hadith-e-Bab-e- Madinat al-Ilm", p34, by Ahmed Ibn Muhammad Ibn Siddiq al-Hasani al- Maghribi.

- Among those who have admitted that Imam ‘Ali (as) is the store house of the secrets of all the Prophets is the Chief of Gnostics, Muhi al- Din al-Arabi, from whom al-Arif al-Sha’arni has copied it in his al- Yuwaqit wa al-Jawahir (p172, topic 32).

- The Light (Noor) of the Prophet (S) and ‘Ali (as) preceded the creation of Adam (as):

Salman al-Farsi (ra) narrated that:

I heard the Messenger of Allah (S) saying: "I myself, and ‘Ali were one light in the hands of Allah fourteen thousand years (14,000) before He created Adam (as). When Allah created Adam (as) He divided that light into two parts, one part is me and one part ‘Ali."

Sunni References:

- Mizan Al-Ei’tidal, by al-Dhahabi, v1, p235

- Fada’il al-Sahaba, by Ahmad Ibn Hanbal, v2, p663, Tradition #1130

- al-Riyadh al-Nadhirah, by al-Muhib al-Tabari, v2, p164, v3, p154

- History of Ibn Asakir Remark: "hand of Allah”means His power. The phrase "within the hands

of Allah”means in His presence, domain, realm, kingdom.

This clearly shows that the rank of Prophet Muhammad (S) and Imam ‘Ali (as) are better than any human being ever created by Allah.

- No one crosses the Path except by a passport from ‘Ali (as):

Anas Ibn Malik narrated:

"When Abu Bakr neared death,..., Abu Bakr said that he heard the Messenger of Allah (S) saying: That there is an obstacle on the Path which no one crosses unless with a passport (permission) from ‘Ali Ibn Abi Talib (as). And I heard the Messenger of Allah (S) saying: "I am the seal of the prophets and you, ‘Ali, the seal of the Awliyaa."

Sunni References:

- Tarikh, by al-Khateeb al-Baghdadi, v10, p356

- al-Sawa’iq al-Muhriqah, by Ibn Hajar, Ch. 9, subheading 2, p195

Imam ‘Ali (as) narrated:

The Messenger of Allah (S) said: When Allah gathers the first-ones and the last-ones on the Day of Judgment, and the Path has been erected on the bridge of Hell, no one can cross it unless he had along proof of allegiance (Wilaya) to ‘Ali Ibn Abi Talib."

Sunni reference: al-Riyadh al-Nadhirah, by Muhibbuddin al-Tabari, v2, p172

- ‘Ali (as) is the divider of People to Paradise and Hell:

"The prophet (S) said to ‘Ali (as): You are the divider of Paradise and Hell on the Day of Judgment, you say to Hell: This one for me and that one for you."

Sunni reference: al-Sawa’iq al-Muhriqah, by Ibn Hajar, Ch. 9, subheading 2, p195

"‘Ali (as) said: I am the alloter/divider of Hell."

Sunni References:

- Kanzul Ummal, by al-Muttaqi al-Hindi, v6, p402

- Radd al-Shams, by Shathan Al-Fudhaily

"The Messenger of Allah (S) has said: ‘Ali is the divider of Hell."

Sunni reference: Kunooz Al-Haqa’iq, by Abdul Raouf al-Manawi, p92

And here is a poem from al-Shafi’i (one of the four Sunni Imams):

"‘Ali will judge mankind and allot them either paradise or hell. He was the leader of men and Jinns, the true Testator of the Holy Prophet. If the followers of ‘Ali are ‘Rafidhi’ verily I am one of that sect. ‘Ali at the time of breaking of the symbols in the Ka’ba put his feet on that shoulder where God had put his hand on the ‘Night of Mi’raj’ and verily ‘Ali was that into whose eyes shone the light of God."

Do I need to comment?! Now look at what your master Umar said on the virtue of Imam ‘Ali (as):

Umar Ibn al-Khattab said: "If all the seven planets, and the all the seven heavens are put in one scale of balance and the faith of ‘Ali in the other, ‘Ali’s pan will turn the scales."

Sunni References:

- al-Riyadh al-Nadhirah, by Muhibbuddin al-Tabari

- Izalat al-Khifa Maqsad

- ‘Ali (as) the best of people after Prophet Muhammad (S):

"...Jabir said: The messenger of Allah (S) said: ‘Ali is the best of humanity (after me), so whoever has doubt is a Kafir."

Sunni References:

- Kinooz Al-Haqa’iq, by Abdul Raouf al-Manawi, p92

- Tarikh, by al-Khateeb al-Baghdadi, v7, p421

Here is another one:

...Zar quoting Abdullah, quoting ‘Ali (as), that the Prophet (S) said: "Whoever does not say that ‘Ali is the best in my people, is a Kafir."

Sunni References:

- Tarikh, by al-Khateeb al-Baghdadi, v3, p19

- Tahdhib al-Tahdhib, by Ibn Hajar al-Asqalani, v9, p419

also Barida narrated:

The messenger of Allah (S) said to Fatimah (sa) that: "I gave you in marriage to the best in my Ummah, the most knowledgeable in them, the best in patience in them, and the first Muslim among them."

Sunni reference: Kanz al-Ummal, by al-Muttaqi al-Hindi, v6, p398

Now, let us now look at a future episode on the appearance of Imam Mahdi (as) (the last Imam of the House of the Prophet(S)). Sunnis have narrated in their authentic books that when Imam Mahdi (as) comes, Prophet Jesus (as) will descent and will pray behind him. This clearly shows that the rank of Imam Mahdi (as) is higher than that of Prophet Jesus who was one of the five greatest messengers of Allah. It is narrated in Sahih

Muslim that:

Jabir Ibn Abdillah al-Ansari (ra) said: I heard the Messenger of Allah saying: "A group of my Ummah will fight for the truth until near the day of judgment when Jesus, the son of Marry, will descend, and the leader of them will ask him to lead the prayer, but Jesus declines, saying: "No, Verily, among you Allah has made leaders for others and He has bestowed his bounty upon them."

Sunni reference:

- Sahih Muslim, Arabic, part 2, p193

- Musnad Ahmad Ibn Hanbal, v3, pp 45,384

- Sawa’iq al-Muhriqah, by Ibn Hajar al-Haythami, p251

- Nuzool Isa Ibn Maryam Akhir al-Zaman, by Jalaluddin al-Suyuti, p57

- Musnad, by Abu Ya’ala which provides another version of the tradition with more clear words on the authority of Jabir that the Messenger of

Allah said: "A group among my Ummah will continue to fight for the truth until Jesus, the son of Marry, will descend, and the Imam of them will ask him to lead the prayer, but Jesus replies: "You have more right to it and verily Allah has hnonored some of you over others in this Ummah.”

Ibn Abu Shaybah, another Sunni traditionist, and the mentor of al-Bukhari and Muslim, has reported several traditions about Imam al-Mahdi (as). He has also reported that the Imam of the Muslims who will lead Prophet Jesus in prayer is Imam al-Mahdi himself.

Jalaluddin al-Suyuti mentioned that: "I have heard some of the deniers of (truth) deny what has been conveyed about Jesus that when he descends will pray the Fajr prayer behind al-Mahdi. They say, Jesus has higher status than to pray behind a non-Prophet.

This is a bizarre opinion since the issue of prayer of Jesus behind al-Mahdi has been proven strongly via numerous authentic traditions from the Messenger of Allah, who is the most truthful.”And then al-Suyuti goes on narrating some of the traditions in this regard. (See Nuzool Isa Ibn Maryam Akhir al-Zaman, by Jalaluddin al-

Suyuti, p56).

Also al-Hafiz Ibn Hajar al-Asqalani mentioned that:

"The Mahdi is of this Ummah, and that Jesus (S) will come down and pray behind him."

Sunni reference: Fat’h al-Bari, by Ibn Hajar al-Asqalani, v5, p362

This is also mentioned by another scholar, Ibn Hajar al-Haythami, who wrote:

"The Ahlul-Bayt are like the stars through whom we are guided in the right direction, and if the starts are taken away (or hidden) we would come face to face with the signs of the Almighty as promised (i.e., the Day of Resurrection). This will happen when the Mahdi will come, as mentioned in the traditions, and the Prophet Jesus will say his prayers behind him, the Dajjal will be slain, and then the signs of the Almighty will appear one after another."

Sunni reference: Sawa’iq al-Muhriqah, by Ibn Hajar al-Haythami, Ch 11, p91

All these clearly show that the rank of Imam Mahdi (as) is higher than that of Prophet Jesus (as) who was one of the five greatest messengers of Allah.

Are The Imams Inspired

There is no doubt that when the verse:

"Today I have perfected your religion and completed my bounty upon you, and I was satisfied that Islam be your religion.”(Qur’an 5:3)

the religion completed. Allah revealed Qur’an as well as the Shari’ah (Divine law) ONLY to the Prophet (S), and non of such things was revealed to Imam ‘Ali (as). If Imam ‘Ali was inspired (Ilham) it had nothing to do with religious commandments; it was rather about what happened and what will happen.

There are many methods that Allah may inform His servants of something. One way is revelation (Wahy). The other way is inspiration (Ilham). By inspiration, Allah induces the knowledge into the heart of His servant.

This is unanimously held by the all the Islamic Schools.

But do you really think revelation (Wahy) is only for the prophets and the messengers? If yes, then you have contradicted Qur’an, for Qur’an confirms that Allah sent revelation (Wahy) to the mother of Moses. The mother of Moses was neither a prophet nor a messenger. Agreed? Allah revealed to her to leave her son in the river so that Pharaoh’s soldier could take it to the Palace:

And We revealed to the mother of Moses: Suckle (thy child) but when thou hast fears about him cast him into the river but fear not nor grieve: for We shall restore him to thee and We shall make him one of Our apostles. (Qur’an 28:7)

وَأَوْحَيْنَا إِلَىٰ أُمِّ مُوسَىٰ

...

Notice that Qur’an straightforwardly uses the word Wahy (revelation). Here, Yusuf ‘Ali has translated the word Wahy into inspiration. But Qur’an uses Wahy (revelation), and not Ihlam (inspiration). Wahy and Ihlam are two different things.

However one thing which is clear is that the revelations to those who were neither prophet nor messenger, did not have anything to do with Shari’ah (divine law). It did NOT have anything to do with religious practices etc.

Rather, It was an order to what way to choose at the time of confusion and/or informing what has happened or what will happen.

So we can conclude that even revelation has different types. Only the revelation to Prophets and messengers is related to Shari’ah (divine law) and new religious practices, while others do not receive this type of revelation.

Remark: Qur’an also uses the word Wahy for non-human beings, but I am not concerned about that. I was focusing on different types of Wahy for human being only.

About our Imams: There are twelve Imams (Guides) after Prophet Muhammad (S). Prophet mentioned that the number of his successors are twelve, and al-Bukhari, Muslim, Tirmidhi, Ahmad, recorded that.

The first of them, Imam ‘Ali, got his knowledge of religion and the Divine Laws from Prophet Muhammad directly. Later Imams got it from the preceding Imams. There was NO revelation of Divine Law (concerning oneself or people) after Prophet Muhammad (S). Allah may inform something to his appointed Imam, but the information is not any how related to Divine Law since the religion is complete. The information is only related to what happened and what will happen.

Do Imams Meet Angels

Also, according to Qur’an, talking to angels is NOT exclusive to prophets and messengers. Allah mentioned in Qur’an that Mary (the mother of Jesus) talked to angels, and angels talked to him. Look at Qur’an, to see the conversation of Mary and the angels:

"Behold! the angels said "O Mary! Allah gives you glad tidings of a Word from Him: his name will be Christ Jesus the son of Mary held in honor in this world and the Hereafter and of (the company of) those nearest to Allah. (Qur’an 3:45)"

There is a whole conversation between Mary and the angel. See a couple of verses before and after the above verse. Mary (as) was neither a prophet nor a messenger, yet she talked to angels. However the communication of Mary with angels had nothing to do with Shari’ah (Divine Law). It did not have anything to do with religious practices. Rather it was a news to what is about to happen, and instructions of what to do.

In this connection, also see verses 11:69-73 where angels talked to the wife of Abraham and gave her the glad tiding that she is pregnant of prophet Isaac (as).

Even Sunnis claim that Imran Ibn al-Husayn al-Khuza’i (d. 52/672) who was one of the companions of the Prophet Muhammad (S), was visited by angels, greeted by angels, shook hands with angels and saw them, only being left by them for a short period after which the angels returned to him till the end of his life.

Sunni References:

(1) Sahih Muslim, V4, pp 47-48

(2) Also commentaries of Sahih Muslim by al-Nabawi, V8, P206, and by al-Abi and al-Sanusi, V3, P361.

(3) Musnad Ahmad Ibn Hanbal, V4, PP 427-428

(4) Sunan Darimi, V2, P305

(5) al-Mustadrak, by al-Hakim, V3, P472

(6) Tabaqat, by Ib Sa’d, V7, part 1, P6

(7) al-Isti’ab, by Ibn Abd al-Barr, V3, P1208

(8) Usdul Ghabah, by Ibn Athir, V4, P138

(9) Jami’ul Usul, by Ibn Athir, V7, P551

(10) al-Isabah, by Ibn Hajar al-Asqalani, V3, PP 26-27

(11) Tahdhib al-Tahdhib, by Ibn Hajar al-Asqalani, V8, P126

(12) Fathul al-Bari, by Ibn Hajar al-Asqalani, V12, P261

(13) Sharh al-Mawahib, by al-Qastalani, V7, P133

There is no shadow of doubt that Imam ‘Ali (as) was "Muhaddath”which means "a person who has been spoken to". Not only him, but also, all the twelve Imams as well as Lady Fatimah (sa) were Muhaddath/Muhaddathah.

Based on the authentic Sunni traditions, it is narrated by Abu Huraira and Aisha that:

Sahih al-Bukhari Hadith: 4.675 (Arabic-English Version)

Narrated Abu Huraira:

The Prophet said, "Amongst the people preceding you there used to be ‘Muhaddathun’ (i.e. persons who can guess things that come true later on, like those persons have been inspired by a divine power), and if there are any such persons amongst my followers, it is ..."

Sahih al-Bukhari Hadith: 5.38 (Arabic-English Version)

Narrated Abu Huraira:

Allah’s Apostle said, "Among the nations before you there used to be people who were inspired (though they were not prophets). And if there is any of such a persons amongst my followers, it is ."

Narrated Abu Huraira: The Prophet said, "Among the nation of Bani Israel who lived before you, there were men who used to be inspired with guidance though they were not prophets, and if there is any of such persons amongst my followers, it is ..."

Also:

The Messenger of Allah (S) said: "Verily among the nations before your time there have been Muhaddathoon (those who have been spoken to), and if there is one among my people it is ...”Also the Messenger of Allah said: "Verily among the Children of Israel before your time there have been men who have been spoken to (rijalun yukallamoon) who were NOT prophets and if there is one among my people it is ..."

Sunni reference:

- Sahih al-Bukhari, Arabic version, v4, p211, v5, p15, and also its commentaries:

- Fat’h al-Bari, by Ibn Hajar al-Asqalani, v7, p324, v8, pp 49-51

- Umdatul Qari, by al-Ayni, v16, pp 55,198-199

- Irshad al-Sari, by Qastalani, v6, p103

- Sahih Muslim, Arabic version, part 7, p115, and its commentaries:

- Sharh Nawawi (sahih Muslim), part 15, p166

- Sharh al-Abi, part 6, pp 203-205

- Sahih al-Tirmidhi, v5, p622, and its commentaries:

- Aridah al-Ahwadhi, by Ibn al-Arabi, v13, pp 149-150

- Tuhfah al-Ahwadhi, by al-Mubarak Furi, v10, pp 182-183

- Musnad Ahmad Ibn Hanbal, v6, p55

Note: I have deleted the name of the companion of the Prophet mentioned in the above traditions since his being Muhaddath is not confirmed by the Shi’a. Concerning the opinion of the Shi’a see al-Ghadir, by al-Amini, v5, pp 42-54, v8, pp 90-91.

It is mentioned in the above Sunni commentaries that the meaning of Muhaddath here is a person who is divinely inspired, who meets the angels and is spoken to by them, and who is informed of the news of Ghayb (not to be confused with the knowledge of Ghayb which belongs to Allah only) which is the information about the present time and the future, and that the companions who are mentioned in those traditions had these attributes!!!

The conclusion is that the existence of Muhaddathoon (those who are spoken to) is a matter attested by all Muslims and that it is not something contrary to the fundamentals of Islam. The above Sunni documents also give evidence to the fact that Muhaddathoon are not prophets and they did not bring Shari’ah (divine law) from Allah to people.

Here are the defenitions of messenger, prophet, and Imam:

1. A Prophet (Nabi) is a person to whom the Divine Law (Shari’ah) descends; this divine law may be concerned with beliefs (`aqa-id) or with practical activities (Ibadat, like prayer). This Divine Law either deals with the Nabi’s own life or with that of his community; or both.

This is the fundamental definition of prophethood, though the prophet may also be informed of other things. The descent of the Divine Law (Shari’ah) may be direct, or through an intermediary like an angel.

2. A Human Messenger/Apostle (Rasool) is a Prophet who receives a Divine Law that concerns himself AND people other than himself.

3. Imam means a person who is appointed by God as a leader and as a guide (see Qur’an 21:73 and 32:24) to whom obedience is due, and whom people should follow. Messengers are Warners and Imams are Guides (13:7). Imams are the Stars of Guidance (6:97).

It is also interesting to remark about the time when the verse of the completeness of religion was revealed. It should be quite surprising that many Sunni scholars of Tafsir have confirmed that the verse:

"Today I have completed your religion and my bounty upon you, and I was satisfied that Islam be your religion.”(Qur’an 5:3)

Was revealed in Ghadir Khum when the Messenger of Allah declared his successor. Some of Sunni references which mentioned the revelation of the above verse of Qur’an in Ghadir Khum after the speech of the Prophet:

(1) al-Durr al-Manthur, by al-Hafiz Jalaluddin al-Suyuti, v3, p19

(2) Tarikh, by Khatib al-Baghdadi, v8, pp 290,596 from Abu Hurayra

(3) Manaqaib, by Ibn Maghazali, p19

(4) History of Damascus, Ibn Asakir, v2, p75

(5) al-Itqan, by al-Suyuti, v1, p13

(6) Manaqib, by Khawarazmi al-Hanfi, p80

(7) al-Bidayah wal-Nihayah, by Ibn Kathir, v3, p213

(8) Yanabi’ al-Mawaddah, by al-Qudoozi al-Hanafi, p115

(9) Nuzul al-Qur’an, by al-Hafiz Abu Nu’aym narrated on the authority Abu Sa’id Khudri.

... and more.

The above verse clearly indicates that Islam without announcing the leadership of Imam ‘Ali was not complete, and perfection of religion was due to announcement of the Prophet’s immediate successor.