20/04/2026
CHOOSING ISLAM OVER SHI‘ISM: A RESPONSE TO THE CONFUSING CLAIMS OF A CONFUSED SHI‘ITE.
In the name of Allaah the Gracious the Merciful.
In a recent post on Facebook, a number of statements were made in response to questions posed by Brother Yusuf Sambo to an upcoming confused shiite. The discussion attempted to address fundamental issues in Islam, particularly regarding the preservation of the Qur’an, the status of the Prophet (SAW), and the position of the Companions, especially in relation to Shi‘a beliefs. While such conversations are important, they must be approached with knowledge, precision, and responsibility. Unfortunately, the responses given reflected confusion, misinterpretation, and an incomplete understanding of essential Islamic principles.
It is important to begin by understanding that differences between Sunni and Shi‘a religion are not merely minor disagreements; rather, they involve fundamental issues that require careful and knowledgeable discussion.
One of the central claims made was that issues related to the Qur’an, the Prophethood, and the Companions cannot take someone out of Islam. At first glance, this may appear to promote unity or caution, but in reality, it is an oversimplification that overlooks the foundations upon which Islam stands.
Islam indeed teaches caution when it comes to declaring someone outside the fold of Islam. However, it also establishes certain beliefs as non-negotiable pillars. Among these is belief in the Prophethood of Muhammad. A person cannot be considered a Muslim while doubting the Prophethood of the Prophet, rejecting it, or holding beliefs that undermine his finality and unique status. This is because the testimony of faith itself is built upon affirming his Prophethood without hesitation. Therefore, the claim that none of these issues can invalidate one’s Islam is not accurate, as some matters are indeed foundational and cannot be compromised.
With regard to the preservation of the Qur’an, it was claimed that Shi‘a do not have an issue with the Qur’an itself, but only with its compilation, and that Sunnis share similar concerns. This statement requires clarification. Allah clearly states, “Indeed, We have sent down the Reminder, and indeed We will preserve it.” (15:9).
The preservation of the Qur’an is not based on speculation or isolated reports; rather, it is established through mass transmission (tawaatur), a level of preservation that makes alteration impossible.
Historically, the Qur’an was compiled into a single manuscript during the caliphate of Abu Bakr after the death of the Prophet, particularly following the loss of many memorizers. Later, during the caliphate of Uthman ibn Affan, the Qur’an was standardized in its recitation to unify the Muslim community and prevent اختلاف. This was not an alteration of the Qur’an, but a necessary step to preserve its correct recitation. This effort was carried out with the agreement of the Companions, including Ali ibn Abi Talib, which further confirms its authenticity. The claim that companions accused Uthman of removing parts of the Qur’an has no reliable foundation and contradicts the well-established consensus of the early Muslims.
Likewise, the argument that one cannot judge a belief system through its books is methodologically weak and childish, as every religious tradition is understood through its recognized sources, though they must be approached with fairness and proper scholarship. This shows his level of confusion in practicing the religion of Shiites. He is also aware of the atrocities recorded in their books.
The discussion also touched on the status of the Prophet Muhammad, with the claim that no one is placed above him. While this is affirmed in general, concerns arise when certain beliefs appear to elevate others to a comparable or superior rank. In Islam, the position of the Prophet is absolute and unmatched. He is the final Messenger, the best of all creation, and the highest in rank without exception. No individual, regardless of their virtue, can share or exceed this status. Any belief that suggests placing Ali ibn Abi Talib or any other figure at the same level or above the Prophet contradicts the core teachings of Islam. Love and respect for righteous figures must always remain within the limits set by Islam.
There was also a clear misunderstanding in defining who qualifies as a Companion. It was stated that a Companion is simply someone who saw the Prophet and accepted Islam. This definition is incomplete. The correct understanding is that a Companion is one who met the Prophet, believed in him, and died upon Islam. This final condition is essential. Confusion in this definition leads to further incorrect claims, such as the idea that some Companions followed the Prophet for worldly reasons. This is incorrect, as it confuses true Companions with hypocrites. While hypocrites existed during the time of the Prophet, they were never counted among the sincere Companions. In fact, Allah clearly praises the Companions, saying, “Allah is pleased with them and they are pleased with Him.” Such a clear endorsement leaves no room for general accusations against them.
The claim that there is no Qur’anic evidence for the virtue of Abubakar is also incorrect. The virtues of Abubakar and Umar ibn Khattab are firmly established through numerous authentic narrations. If one argues that there is no explicit verse naming their virtues individually, then the same applies to other Companions, including Ali ibn Abi Talib. This does not negate their virtues. There is also no clear Qur’anic verse condemning Abubakar or Umar, and claims to the contrary rely on interpretation without solid evidence.
The allegation that some Companions fled from battles is often raised without proper context. While moments of difficulty did occur, the Qur’an itself clarifies the matter and affirms that Allah granted them forgiveness. Temporary weakness in moments of intense hardship does not erase a lifetime of sacrifice, faith, and dedication. Reducing the legacy of such individuals to isolated incidents is neither fair nor accurate.
Similarly, claims regarding Fatimah and her burial are based on reports that differ in authenticity and interpretation. Even where disagreements existed, they were limited and contextual and do not justify broader theological conclusions or hostility toward the Companions. Islam maintains respect for both the family of the Prophet and his Companions.
As for the concept of taqiyyah, Islam permits concealment of faith only under extreme coercion, not as a general approach to religious belief or discourse. Expanding it beyond that raises serious concerns about clarity and trust in conveying religious positions.
In conclusion, it becomes clear that many of the claims presented in the discussion by the upcoming confused shiite were based on misunderstanding, misinterpretation, and incomplete knowledge. Discussions about Islam must be grounded in knowledge, honesty, and responsibility. The goal is not merely to win arguments, but to uphold the truth with clarity and fairness.
The foundations of Islam remain firm: the Qur’an is preserved, the Prophet (SAW) is the highest of creation, and the Companions—including Abubakar, Umar ibn Khattab, Uthman ibn Affan, and Ali ibn Abi Talib are honored and respected. Holding firmly to these principles is not blind following, but adherence to clear evidence and established truth faith of Islam.
Allah knows best.
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