CHAPTER TWELVE

CHAPTER TWELVE
THE DOCTRINE OF MANIFEST KNOWLEDGE AND OTHER
INNOVATIONS
Nearly all the Shias repeatedly say some words related to the doctrine of "manifest knowledge" on a daily basis, particularly when they visit the shrines of the two Imams `Alî An-Naqiyy Ibn Muhammad, the Tenth Imam, and Al-Hasan Al-`Askarî, the Eleventh Imam. At such occasions, they say the Arabic words for "Peace be upon you both, those of whom knowledge was made manifest to Allah."1 While Shia books describe these ritual visits and instruct people to say this, most Shias do not know what “manifest knowledge” means.2
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1 The Arabic words for this are, 'As-Salâmu `alaykumâ yâ man Badâ lil-lâhi fî-Kumâ' [trans].
2 There are many books devoted to the subject of visits to the graves of the Imams, these are generically known as Kutub Al-Ziyârât. The above is quoted from the book Mafâtih Al-Jinân, p29.
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The doctrine of “manifest knowledge”3 was invented to settle a dispute over the succession to the Imamate. Formerly, the Shia doctrine stated that the Imamate moves from father to eldest son and no other line of succession is possible. But when Imam Ja`far As-Sâdiq's eldest son, Ismâ`îl, died in his father's lifetime, his younger son Mûsâ was designated by his father as the next Imam. In this case, the Imamate (in the form of designation) moved from Ismâ`îl to his brother Mûsâ. The normal procession from father to eldest son was thus broken.
Since the Shias believe that the Imam is divinely ordained, this change in the succession had to be attributed to Allah, but how should this be done? Did Allah not know that the divinely designated future Imam would ever succeed to the Imamate? How could the divine designation fail to be fulfilled? To solve this dilemma, the Shia scholars said that divine knowledge of the Imamate was suddenly made manifest to Allah. Put differently, what Allah did not know was then made apparent to him. Besides, former divine knowledge and present divine knowledge were different! In this way, the change to the succession was finally attributed to Allah, and not to the intervention of Imam Ja`far As-Sâdiq.
Undoubtedly, some Shias objected to this solution and a schism developed within the group. This is the origin of the Shia sect called Ismailis, which holds the belief that Ismâ`îl Ibn Ja`far was the last rightful Imam.
It is worth mentioning that Shia scholars try shyly to evade this notion while they never tried to eliminate such statement which ascribe to Allah what He is far above. That is because the doctrine of “manifest knowledge” rests on the claim that Allah, Blessed and3 “Manifest knowledge”, Al-Badâ' in Arabic, signifies a kind of divine knowledge that came to Allah only recently and of which He was not previously aware. The notion also appears in Jewish theology, it is a contemptible idea which denies Allah’s absolute knowledge of all things.
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Exalted be He, is ignorant, and contradicts His divine qualities of omnipotence and perfect knowledge of all things. They, thus, endorse some of the erring beliefs of the Jews concerning the Attributes of Allah. Is it not a weird paradoxical conclusion that the Shias deny to Allah the attributes they ascribe to their Imams; that is to say absolute knowledge of all future events; knowledge that precedes even the creation of the universe? According to them, their Imams "know what was and what will be, they know what will not be and if it was how it would be."

Some Other Bid`ahs4 of the Shias
Innovation in religion is forbidden, this is because Islam was revealed to the Prophet in a complete form. Religion is what we were taught in the Qur’ân and the Sunnah. Nothing has been left out of this and so nothing may be added to it. The Prophet repeatedly warned his Companions against introducing new forms of worship into Islam and told them that it would ultimately lead people to disbelief.

Additions to the Adhân (Prayer Call)
The Sunnis believe that `Alî was very close to Allah and dear to Him, but this cannot justify any change to the prayer call to confirm this fact, as the Shias have done. The Shias say in Arabic Ashhadu anna `Aliyyan bil-Haqqi Waliyyul-Lâh, this means, "I bear witness that `Alî is truly the walî of Allah (divinely appointed)."

The Shias' prayer call contains three statements of belief:
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4 Matters innovated in religion.
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1. Belief in the Oneness of Allah
2. Belief in the Prophethood and the Revelation
3. Belief in the divine appointment of `Alî (Al-Wilâyah).
This addition to the prayer call was not made during `Alî's lifetime, and he would
certainly have disapproved of his name being added to it. Neither was this done in the lifetimes of his sons, may Allah be pleased with them all. The Shia scholars agree that this was rather introduced in the tenth century A.H., during the rule of the Shah Ismâ`îl.5 The new prayer call became the hallmark of the cult and announced their existence in any town where it was heard. It also served to distinguish their mosques from those of the Sunnis. The new prayer call opened the door to other additions.
But, are Al-Hasan and Al-Husayn not also divinely appointed as they claim? What about the Imams Muhammad Al-Bâqir, Ja`far As-Sâdiq, and Mûsâ Al-Kâzim, are they not also divinely appointed? So why do we not say so in the prayer call? Every bid`ah comes with another like it. Accordingly, the Ismaili prayer call has grown extremely long since they mention the names of all the seven of their Imams in it confirming that each was divinely appointed.
This is not the only addition they have made to the prayer call, for they have added the Arabic words, "Hayy `ala Khayr Al-`Amal", "Hasten to the best of works." This too was
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5 Ismâ`îl Ibn Haydar ruled Persia 907/1501-930/1524. He spoke Turkish but probably of Kurdish origin, he established the Safavid dynasty which ruled Persia for nearly three hundred years. This dynasty was named for Sheikh Sâfiyyud-Dîn (d. 735/1334), who established a Sufi order, As-Safawiyyah at Ardabîl in Azerbaijan. Shah Ismâ`îl I, along with his successors, claimed not only to be descendants of Alî Ibn Abû Tâlib, but also said they were reincarnations of the Shia Imams. (See Bosworth, The Islamic Dynasties, (Edinburgh, 1967) pp. 172-173 [trans].
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added in later years. `Alî did not know anything about it or hear it, and so did all of his sons and all the members of the Prophet's Household.
We appeal to the Shias to abandon this practice and come back to the prayer call first raised by Bilâl in the Prophet's Mosque, in his presence and in the presence of his Companions, including `Alî.

Prostration on Clay Tablets6
The Shias prostrate on clay disks and hallowing stones, that have to be made from the clay of Karbala, the place of Al-Husayn's martyrdom. In this way, they link the one prostrating to Allah with Al-Husayn. Almost all Shia households have a collection of dust and stones from Karbala. They prostrate themselves on them, kiss them, and bless themselves with them.
They always have those things with them even in their travel. But, the clay tablet has taken on another dimension too, for it provides a path to disbelief, and leads a man to be linked with something [or someone] other than Allah. The Prophet never performed prayer on such a tablet, nor did `Alî, nor any of the Prophet's Household, may Allah increase them in honor.
One of the examples illustrating the Shias' glorification of the clay of the tomb of Al-Husayn is what Muhammad Ibrâhîm Al-Qazwînî has said, "He, peace be upon him, has said, 'Prostration on the clay of the tomb of Al-Husayn illuminates the seven earths. The one who has a rosary from the clay of the tomb of Al-Husayn will be written among those who exalt [Allah] with praise, even though he did not praise [Allah].'"7
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6 These are known in Arabic as At-Turbah Al-Husayniyyah [trans].
7 Muhammad Ibrâhîm Al-Qazwînî, As-Sujûd `alâ At-Turbah Al-Husayniyyah (Prostrating on the Al-Husayn's Dust), p. 34.
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Combining Two Prayers
The Shia normally combine the Zuhr Prayer and the `Asr (Afternoon) Prayer and do likewise with the Maghrib (Sunset) Prayer and the `Îshâ’ (Night) Payer. This contradicts the words of Allah who said, {"…Indeed, prayer has been decreed upon the believers a decree of specified times."}8 This verse means that each prayer has a particular time. The Prophet has confirmed this although he used to join two prayers when traveling, or if it was raining, or in case of accidental illness.
Besides, combining two prayers runs counter to the Shia sources, which describe how `Alî once advised the rulers of a country "to lead the people in the Zuhr Prayer when the sun fills a fold of goats and to lead them in the `Asr Prayer when the sun is still white hot and one has walked two leagues. And to lead them in the Maghrib Prayer when the one fasting breaks his fast and when the pilgrim sets off [from `Arafât], and lead the `Îshâ’ Prayer when the twilight fades away and until the end of night."9

Suspension of the Friday Prayer
Most Shia scholars maintain that attendance at the Jumu`ah (Friday) Prayer in a mosque is no longer obligatory. They leave it up to the people to choose whether to perform the Jumu`ah Prayer in a mosque or to pray it as the Zuhr Prayer at home.10 This clearly contradicts the Qur’anic verse in which Allah says, {"O you who have believed, when [the adhân] is
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8 Qur’ân (4: 103).
9 Al-Murtadâ, Nahjul-Balâghah, 3:82.
10 Khomeini, Tahrîr Al-Wasîlah, 1:231.
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called for the prayer on the day of Jumu`ah [Friday], then proceed to the remembrance of Allah and leave trade…"}11 The reason they give for this is that Imam Al-Mahdî has not reappeared, and as long as he is not present, there is no obligation to attend the Jumu`ah Prayers.
This is a practical example of bid`ahs introduced by the Shia scholars into religion. While these practices increase the divisions between the Shias and the Sunnis, they are not less serious than some of the other things they do, such as seeking the assistance of others than Allah, raising the hands in supplication to the dead, attributing falsehood to Allah, claiming that the Qur’ân has been distorted, and insulting the Prophet's Companions and his wives, which, indeed, are the divisive things.
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11 Qur’ân (62: 9).