Many Muslims assume that everything spoken by the Prophet (SAW) was divine revelation. Yet the Qur’an distinguishes between revelation, personal judgment, and human experience in several places. Examining these distinctions is essential to understanding the Prophet’s role and how his words should be understood within the broader framework of Islam.
The phrase “ʿAliyyun Walīyullāh” is widely recited today as a third testimony in the adhān, yet its origins remain a subject of debate. Examining the historical evidence, early Shia sources, and scholarly opinions raises important questions about when this practice emerged and whether it formed part of the original call to prayer.
The narration often cited to prove that deeds are not accepted without wilāyah rests heavily on a narrator whose reliability has been seriously questioned by prominent Twelver scholars. A closer look at the chain of transmission, the narrator himself, and the report’s theological implications raises important doubts about using it as a foundation for doctrine.
For generations, many believers assumed that the hadith corpus accurately preserved the teachings of the Prophet (SAW) and the Aimmah (AS). Yet leading scholars have acknowledged that large numbers of narrations are weak, contradictory, or fabricated. How reliable, then, is the body of hadith upon which so much theology and law depends?
Few narrations have shaped Twelver theology as profoundly as the hadith of the Twelve Caliphs. Yet does the evidence truly support the conclusions often built upon it? A careful examination of its authenticity, wording, and historical context reveals a far more complex picture than is commonly assumed.
Verse 3:7 states that no one knows the taʾwīl of the Qur’an except Allah, raising important questions about later claims that the Prophet (SAW) and the Aimmah (AS) knew the deeper meaning of every verse. A careful examination of the Qur’an and early sources helps clarify what taʾwīl truly means.
Many people call upon prophets, imams, or other righteous figures believing they can help bring them closer to Allah. The Qur’an, however, repeatedly calls believers to direct their prayers and requests to Allah alone. This raises an important question: does invoking others alongside Allah conflict with pure tawḥīd?
The Imams (AS) repeatedly warned that fabrications had been attributed to them, just as false reports had been attributed to the Prophet (SAW) before them. Recognizing the existence of fabricated narrations, understanding the motives behind them, and applying clear standards of verification are essential steps in preserving the integrity of their teachings.
Ghuluww refers to exceeding the limits set by Allah in matters of belief and religion, often by attributing qualities, powers, or ranks to individuals beyond what revelation supports. While motivated by love, reverence, or devotion, such exaggeration has historically altered religious understanding and blurred the distinction between the Creator and His creation.
Many beliefs and claims regarded as ghuluww by early Imami scholars were strongly condemned by the Imams themselves. Yet over time, some of these ideas became increasingly accepted within Twelver thought. Tracing this historical shift invites a re-examination of whether certain contemporary beliefs remain faithful to the earliest teachings.