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On Ascription to the Salaf

Statements from the Salaf on Ascription to the Salaf
Article ID : SLF010001

Imaam al-Asbahaanee (d.535H) - rahimahullaah - said: "The sign of Ahlus-Sunnah is that they follow the Salafus-Saalih and abandon all that is innovated and newly introduced into the Deen." [Al-Hujjah fee Bayaanil Mahajjah 1/364]

Abu Haneefah (d. 150H) (rahimahullaah) said: "Adhere to the athar (narration) and the tareeqah (way) of the Salaf (Pious Predecessors) and beware of newly invented matters for all of it is innovation" [Reported by As-Suyootee in Sawn al Mantaq wal-Kalaam p.32]

lbn Taymiyyah (d.728H) - rahimahullaah - said: "There is no criticism for the one who proclaims the way (madhdhab) of the Salaf, who attaches himself to it and refers to it. Rather, it is obligatory to accept that from him by unanimous agreement (Ittifaaq) because the way (madhdhab) of the Salaf is nothing but the Truth (Haqq)." [Majmoo al-Fataawaa 4:149]

Imaam adh-Dhahabee (d.748H) - rahimahullaah - said: "It is authentically related from ad-Daaraqutnee that he said: There is nothing more despised by me than 'ilmul-kalaam (innovated speech and rhetorics). I say: He never entered into 'ilmul-kalaam, nor argumentation. Rather, was a Salafee (a follower of the Salaf)."[Siyar 16/457]

As-Sam'aanee (d.562H) said in al-lnsaab (3/273): "As-Salafi: this is an ascription to the Salaf and following their ways, in that which is related from them." lbn al-Atheer (d.630H) said in al-Lubaab fee Tahdheebul-lnsaab (2/162), commenting upon the previous saying of as-Sam'aanee: "And a group were known by this ascription." So the meaning is: that the term Salafi, and its ascription to them, was a matter known in the time of Imaam as-Sam'aanee, or before him.


The Evil Raafidah Shee’ah‏/shia

Excerpted from the book: “Towards Understanding Salafiyyah”
 A Compilation about The Proper Methodology of Islaam From Various Works of The Scholars.
Compiled and Translated by Akram Ibn Muhammad AbdulCader as-Saylaanee an-Najdee
O Noble Reader, May Allaah Bless you, let us look at the beginnings of this sect
which arose in the early generations.
The word Raafidah means “rejecter”, the Rawaafidh have obtained their name by
their rejection of Zayd ibn ‘Alee ibn al-Hussayn ibn Alee ibn Abee Taalib, the great
grandson of ‘Alee.
Imaam adh-Dhahabee said in his Siyaar A’laam an-Nubalaa (5/390):
قال عيسى بن يونس جاءت الرافضة زيدا فقالوا تبرأ من أبي بكر وعمر حتى
ننصرك قال بل أتولاهما قالوا إذا نرفضك فمن ثم قيل لهم الرافضة
“ ‘Eesaa bin Yoonus said: The Raafidah came to Zayd and said to him,
“Free yourself from Abee Bakr and ‘Umar so that we can aid you.”
He replied,
“Rather I will give allegiance to them (i.e. Aboo Bakr and ‘Umar).”
They said, “Then we reject you.”
So then it was said to them, “ar-Raafidah” (the rejecters).”
Shaykh al-Islaam Ibn Taymiyyah mentioned in his Majmoo’ al-Fataawa (4/435):
قيل للإمام أحمد : من الرافضي ؟ قال : الذي يسب أبا بكر وعمر . وﺑﻬذا سميت
الرافضة، فإﻧﻬم رفضوا زيد بن علي لما تولى الخليفتين أبا بكر وعمر، لبغضهم لهما،
فالمبغض لهما هو الرافضي، وقيل : إنما سموا رافضة لرفضهم أبا بكر وعمر
“It was said to Imaam Ahmad: “Who is the Raafidhee?” He said: “Those who insult
Abaa Bakr and ‘Umar.And by this they were named the Raafidah, for they rejected
Zayd bin ‘Alee when he gave allegiance to the two Khaleefah’s Abaa Bakr and ‘Umar,
(so they rejected him) because of their hatred for them. And the one who hates them
(i.e. Aboo Bakr and ‘Umar) is a Raafidhee.” And they were named as the Raafidhah
because of their rejection of Abaa Bakr and ‘Umar.”
He then said:
وأصل الرفض من المنافقين الزنادقة، فإنه ابتدعه ابن سبأ الزنديق
“And the foundation of rejection is from the hypocrites and the heretics, for they
followed the innovation of the heretic Ibn Saba’. ”
He also said in volume 28 on page 483:
وقد ذكر أهل العلم أن مبدأ الرفض إنما كان من الزنديق عبد الله بن سبأ؛ فإنه
أظهر الإسلام وأبطن اليهودية، وطلب أن يفسد الإسلام، كما فعل بولص
النصرانى، الذى كان يهوديا فى إفساد دين النصارى
“And the people of knowledge have mentioned that the beginning of the Rafdh
(rejection) is from the Heretic (Zindeeq) ‘Abdullaah bin Saba’; for he manifested
Islaam and while he hid his Judaism and he sought to cause corruption in Islaam just
like Paul the Christian, who was a Jew who caused corruption in the religion of the
So the foundation of the Raafidhee belief is found in this man, ‘Abdullaah bin Saba’.
Ibn Hajar al-‘Asqalaanee said in his Leesaanul Meezaan:
عبد الله بن سبا من غلاة الزنادقة ضال مضل
“Abdullaah bin Saba’ from the extremists of the heretics, deviated and deviates
Ibn Abil ‘Izz al-Hanafee mentioned in his Sharh ‘Aqeedatut Tahaawiyyah on page
أصل الرفض إنما أحدثه منافق زنديق ، قصده إبطال دين الإسلام ، والقدح في
الرسول صلى الله عليه وسلم ، كما ذكر ذلك العلماء . فإن عبدالله بن سبأ لما
أظهر الإسلام ، أراد أن يفسد دين الإسلام بمكره وخبثه ، كما فعل بولس بدين
النصرانية ، فأظهر التنسك ، ثم أظهر الأمر بالمعروف والنهي عن المنكر ، حتى
سعى في فتنة عثمان وقتله ، ثم لما قدم علي الكوفة أظهر الغلو في علي والنصر له ،
ليتمكن بذلك من أغراضه ، وبلغ ذلك عليًا ، فطلب قتله ، فهرب منه إلى قرقيس
وخبره معروف في التاريخ
“The foundations of Rafdh (rejection) came to begin from a heretic and hypocrite
who intended to bring falsehood into the religion of Islaam and to bring insult to the
Messenger ( صلى لله عليه وسلم ) as the scholars have mentioned. For indeed, Abdullaah
bin Saba’ when he manifested Islaam, he sought to cause corruption in the religion of
Islaam by plotting and vileness just as what Paul did with the Christian religion. First
he manifested piety and then manifested enjoining the good and forbidding the evil,
until he was involved in the Fitnah of ‘Uthmaan and his killing. Then when he entered
Koofah he manifested extremism for ‘Alee and supporting him to gain from it
necessities and this was made clear to ‘Alee so he sought his killing and fought him to
Qarqees and the narrations of that are known in History.”
Thus from this man (Abdullaah bin Saba’) whom Ahlus Sunnah has criticized;
stemmed this group known as the Rawaafidh Shee’ah.
Ibn Hajar al-Haythamee mentioned in his Majma’ az-Zawaa’id (10/22) the narration
of Ibn ‘Abbaas which was reported by at-Tabaraanee with a Hasan chain of narration
that the Messenger of Allaah ( صلى لله عليه وسلم ) said:
يا علي سيكون في أمتي قوم ينتحلون حب أهل البيت، لهم نبز يسمون الرافضة،
قاتلوهم فإﻧﻬم مشركون
“O ‘Alee, there will be in my Ummah a group of people who will go beyond
bounds in love of my family, they will have an insulting name, they will be
known as the Raafidah. Fight them, for they are polytheists.”
Ibn Hajar al-Haythamee also metioned in his Majma’ az-Zawaa’id (2/10) with a good
chain of narration that ‘Aasim bin Bahdalah said:
قلت للحسن بن علي : الشيعة يزعمون أن عليًا يرجع ؟ قال : كذب أولئك
الكذابون، لو علمنا ذلك ما تزوج نساؤه، ولا قسمنا ميراثه
“I said to ‘al-Hasan bin ‘Alee:
“The Shee’ah claim that ‘Alee will return.”
He said:
“Those liars have lied. For if we had known that, his women would not have married
and we would not have divided his inheritance.”
روى ابن بطة في الإبانة الكبرى باب ذكر افتراق الأمم في دينهم، و على كم
تفترق الأمة من حديث أبو علي بن إسماعيل بن العباس الوراق ، قال حدثنا الحسن
بن محمد بن الصباح الزعفراني ، قال حدثنا شبابة ، قال حدثنا سوادة بن سلمة أن
عبد الله بن قيس رضي الله عنه قال اجتمع عند علي رضي الله عنه جاثليتو
النصارى و رأس الجالوت كبير علماء اليهود فقال الرأس:
تجادلون على كم افترقت اليهود؟ قال: على إحدى و سبعين فرق
فقال علي رضي الله عنه: لتفترقن هذه الأمة على مثل ذلك، و أضلها فرقة و
شرها: الداعية إلينا!! ( أهل البيت ) آية ذلك أﻧﻬم يشتمون أبا بكر و عمر رضي
الله عنهما
“Ibn Battah reported in his al-Ibaanah al Kubraa, in the chapter: Mentioning the
sections of the Nations in their religion and upon how many sects will the Ummah
split into, from the Hadeeth of Abee ‘Alee bin Ismaa’eel bin al-Abbaas al-Warraaq
who said: al-Hassan bin Muhammad bin as-Sabaah az-Za’faraanee narrated to me that
Shabbaabah said, that Sawaadah bin Salamah said that ‘Abdullaah bin Qays
رضي لله عنه) ) said:
“A group of Christians came to ‘Alee ( رضي لله عنه ) and at the head of them was a
major scholar of the Jews. So the leader said:
“You debate about how many groups the Jews split into?” He said: “Into seventy one
And ‘Alee ( رضي لله عنه ) said:
“And this Ummah will split into similar to that, and the most deviated and evil sect of
them: the ones who call to us (Ahlul Bayt), and a sign of them is that they insult Aboo
Bakr and ‘Umar ( ”(رضي لله عنھما
و أبو علي بن العباس الوراق روى عنه الدارقطني و وثقه و قال الذهبي عنه: المحدث
الإمام الحجة، و ذكره يوسف بن عمر القواس في جملة شيوخه الثقات
“And as for Aboo ‘Alee bin al-’Abbaas al-Warraaq, then ad-Daaruqutnee reported
from him and considered him reliable. And adh-Dhahabee said about him: ((The
Scholars of Hadeeth, the Imaam, the Proof)) and Yoosuf bin ‘Amr al-Qawwaas
mentioned him from the reliable scholars.
Look to Taareekh Baghdaad (6/300) of al-Khateeb al Baghdaadee and al-Muntadhim
(6/278) of Ibnul Jawzee and Siyaar A’laam an-Nubalaa (15/74) of adh-Dhahabee.
And al-Hassan bin Muhammad bin as-Sabaah az-Za’faraanee is Reliable. See
Tahdheeb at-Tahdheeb (2/318) and at-Taqreeb (1/170) of Ibn Hajar al ‘Asqalaanee.”
و روى ابو القاسم البغوي عن علي رضي الله عنه قال: يخرج في أخر الزمان قوم
لهم نبز (أي لقب ) يقال لهم الرافضة يعرفون به، و ينتحلون شيعتنا و ليسوا من
شيعتنا، و آية ذلك أﻧﻬم يشتمون أبا بكر و عمر أينما أدركتموهم فاقتلوهم فأﻧﻬم
“And Abul Qaasim al-Baghawee reported from ‘Alee ( رضي لله عنه ) that he said: A
group will arise in the last times, they will have a nickname (an insulting name), they
will be known as the “Raafidhah” (rejecters) and they will be known by it. They will
say that they are our “shee’ah” (our group) but they are not from our group. And the
signs of that is that they will insult Abaa Bakr and ‘Umar, where ever you find them,
then kill them for they are mushrikoon (polytheists).”
و بلغ علي أبن أبي طالب أن عبد الله بن السوداء يبغض أبا بكر وعمر فهم بقتله
فهاج الناس و قالو له: أتقتل رج ً لا يدعوا إلى حبكم أهل البيت؟ فقال: لا يساكنني
في دار أبدآ. ثم أمر بنفيه إلى المدائن عاصمة الفرس
“And ‘Alee bin Abee Taalib clarified that ‘Abdullaah bin as-Sawdaa’ hated Abaa Bakr
and ‘Umar, so he gave importance to his killing. So the people became roused and
said to him:
“Do you kill a man who calls to loving Ahlul Bayt?”
He said:
“Do not reside with me in my residence ever”
Then he ordered with his banishment to Madaa’in, the capital of Persia.”
و روى الحكم بن حجل قال: سمعت علي يقول: لا يفضلني أحد على أبو بكر و
عمر رضي الله عنهما إلا جلدته حد المفترى
“And al-Hakm bin Hajal said: I heard ‘Alee saying,
“Nobody honors me over Aboo Bakr and ‘Umar ( رضي لله عنھما ) except punish him
with the punishment of the lashing of a liar.”
وقال محمد بن سعيد الأصبهاني : ( سمعت شريكًا يقول : احمل العلم عن كل من
( لقيت إلا الرافضة ، فإﻧﻬم يضعون الحديث ويتخذونه دينًا
“And Muhammad bin Sa’eed al-Asbahaanee said: “I heard Shareek (Bin Abdillaah,
Qaadhee of Koofaa) saying:
“Take knowledge from whoever you meet except the Raafidhah, for they fabricate
hadeeth and take it as religion.”
وقال أبو زرعة الرازي : إذا رأيت الرجل ينقص أحدًا من أصحاب رسول الله
صلى الله عليه وسلم فاعلم أنه زنديق
And Aboo Zur’ah ar-Raazee said:
“If you find a man insulting any one of the Companions of the Messenger of Allaah
صلى لله عليه وسلم) ) then know that he is a Heretic (Zindeeq).”
Allaah says in Surah Fath:
مُّحَمَّدٌ رَّسُو ُ ل اللَّهِ وَالَّذِينَ مَعَهُ َأشِدَّاء عََلى الْ ُ كفَّا ِ ر رُحَمَاء بَيْنَهُمْ تَرَاهُمْ رُكَّعًا
سُجَّدًا يَبْتَغُو َ ن َفضًْلا مِّنَ اللَّهِ وَ ِ رضْوَانًا سِيمَاهُمْ فِي وُجُوهِهِم مِّنْ َأَثِر السُّجُودِ
َذلِكَ مََثلُهُمْ فِي التَّوْرَاةِ وَمََثلُهُمْ فِي الْإِنجِي ِ ل َ كزَرْ ٍ ع َأخْرَجَ شَطَْأهُ فَآزَرَهُ
فَاسْتَغَْل َ ظ َفاسْتَوَى عََلى سُوقِهِ يُعْ ِ جبُ الزُّرَّاعَ لِيَغِي َ ظ ِب ِ همُ الْ ُ كفَّارَ وَعَدَ اللَّهُ
الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ مِنْهُم مَّغْفِرًَة وََأجْرًا عَظِيمًا
“Muhammad is the Messenger of Allah, and those who are with him are severe
against disbelievers, and merciful among themselves. You see them bowing
and falling down prostrate (in prayer), seeking Bounty from Allah and (His)
Good Pleasure. The mark of them (i.e. of their Faith) is on their faces
(foreheads) from the traces of (their) prostration (during prayers). This is their
description in the Taurat (Torah). But their description in the Injeel (Gospel)
is like a (sown) seed which sends forth its shoot, then makes it strong, it then
becomes thick, and it stands straight on its stem, delighting the sowers that
He may enrage the disbelievers with them. Allah has promised those among
them who believe (i.e. all those who follow Islamic Monotheism, the religion of
Prophet Muhammad till the Day of Resurrection) and do righteous good
deeds, forgiveness and a mighty reward (i.e. Paradise).” [Al-Fath: 29]
Ibn Katheer said in his Tafseer (4/219):
ومن هذه الآية انتزع الإمام مالك رحمة الله عليه في رواية عنه بتكفير الروافض
الذين يبغضون الصحابة رضي الله عنهم قال : لأﻧﻬم يغيظوﻧﻬم ومن غاظ الصحابة
رضي الله عنهم فهو كافر لهذه الآية ووافقه طائفة من العلماء رضي الله عنهم على
“And in this verse Imaam Maalik ( رحمه لله ) used as evidence for the Takfeer of the
Rawaafidh, those who are enraged with the Sahaabah ( رضي لله عنھم ). He said:
“That is because they become enraged with them and whoever is enraged with the
Sahaabah رضي لله عنھم then he is a Kaafir (disbeliever) due to this verse” and a group
of the Ulemaa (scholars), may Allaah be pleased with them (the Sahaabah
رضي لله عنھم ), agreed with him on that.”
Imaam al-Qurtubee said in his Tafseer (16/297):
لقد أحسن مالك في مقالته وأصاب في تأويله فمن نقص واحدًا منهم أو طعن عليه
في روايته فقد رد على الله رب العالمين وأبطل شرائع المسلمين
“Maalik has done good in his statement and is correct in his interpretation, for anyone
who lowers one of them or insults them in his narration them he has gone against
Allaah, the Lord of All the Worlds, and falsified the legislation of the Muslims.”
And it is mentioned in As-Saarim al-Maslool of Shaykhul Islaam Ibn Taymiyyah:
و قال مالك رضي الله عنه، إنما هؤلاء أقوام أرادو القدح في النبي عليه الصلاة
والسلام، فلم يمكنهم ذلك، فقدحوا في الصحابة حتى يقال؛ رجل سوء، ولو كان
رجلا صالحًا لكان أصحابه صالحين
“And Maalik, may Allaah be pleased with him, said:
“This group of people wanted to revile the Prophet عليه الصلاة والسلام but it was not
possible for them, so they reviled the Companions until it was said about them: And
evil man, even if he was a righteous man, however his companions are righteous.”
And Shaykhul Islaam ibn Taymiyyah also said:
من شتم النبي صلى الله عليه وسلم ُقتل، ومن سب أصحابه أدب
“Whoever insults the Prophet صلى لله عليه وسلم should be killed, and whoever insults
his Companions should be punished.”
And ‘Abdul-Maalik bin Habeeb said:
من غلا من الشيعة في بغض عثمان والبراءة منه ُأدب أدبا شديدا، ومن زاد إلى
بغض أبي بكر وعمر فالعقوبة عليه أشد، ويكرر ضربه، ويطال سجنه، حتى يموت
“Whoever goes to extremes from the Shee’ah in hating ‘Uthmaan and freeing himself
from him then he should be punished with a severe punishment, and if he increases to
hating Abee Bakr and ‘Umar then his punishment is harsher, and he should be beaten
and his imprisonment increased until he dies.”
And al-Qaadhee ‘Iyyaadh mentioned in his al-Madaarik:
دخل هارون الرشيد المسجد، فركع ثم أتى قبر النبي صلى الله عليه وسلم ثم أتى
مجلس مالك فقال؛ السلام عليك ورحمة الله وبركاته، فقال مالك وعليك السلام
ورحمة الله وبركاته، ثم قال لمالك هل لمن سب أصحاب النبي صلى الله عليه وسلم
في الفيء حق ؟، قال؛ لا ولا كرامة، قال؛ من أين قلت ذلك، قال؛ قال الله؛
(ليغيظ ﺑﻬم الكفار) ، فمن عاﺑﻬم فهو كافر، ولا حق للكافر في الفيء، وأحتج مرة
أخرى، بقوله تعالى؛ (للفقراء المهاجرين) ، قال؛ فهم أصحاب رسول الله صلى الله
عليه وسلم الذين هاجروا معه، وأنصاره الذين جاؤوا من بعده يقولون؛ (ربنا اغفر
لنا ولإخواننا الذين سبقونا بالإيمان ولا تجعل في قلوبنا غلا للذين أمنوا ربنا أنك
رؤوف رحيم)، فما عدا هؤلاء فلا حق لهم فيه
“Haaroon ar-Rasheed had entered the Masjid and he sat down then he went to the
grave of the Prophet صلى لله عليه وسلم and then he went to the sitting of Maalik and
said: As-Salaamu Alaikum wa rahmatullahi wa barakaatu.
And Maalik said: Wa alaikum as Salaam wa rahmatullaahi wa barakaatu.
Then he said to Maalik: “Is there any right for gain for the one who insults the
companions of the Prophet ”?صلى لله عليه وسلم
He (Maalik ) said: “No, and no honor”.
He said: “And from where do you say that?”
He said: “Allaah says: ‘So that the disbelievers may become enraged with them’ so
whoever thinks bad of them then he is a Kaafir (disbeliever) and there is no right for
the disbeliever in the gains.” And he used again as a proof: “For the Fuqaraa and the
Muhaajiroon…”, he said: “For they are the Companions of the Messenger of Allaah
صلى لله عليه وسلم , those who migrated with him, and aided him and those who come
after them say: ‘O our Lord forgive us and those who preceded us in Faith and do not
make in our hearts spite for those who believe, O our Lord verily you are the Most
Merciful’ so whoever insults one of them then there is no right for them in it.”
Ibn Hazm reported,
أن هشام بن عمار سمع الإمام مالك يفتي بجلد من يسب أبو بكر و بقتل من يسب
أم المؤمنين عائشة فسئله عن سبب قتل ساب عائشة رضي الله عنها فقال لأن الله
ﻧﻬانا عن ذلك ﻧﻬيًا شديدًا في سورة النور اللآية 17 و حذرنا ألا نفعل ذلك أبدأ
That Hishaam bin ‘Ammaar heard Imaam Maalik issuing a ruling of punishment of
lashing for the one who insults Aboo Bakr and the punishment of killing for the one
who insults the Mother of the Believers, Aa’ishah. So he was asked about the reason
of the killing of the one whom insults ‘Aa’ishah رضي لله عنھا so he said:
“Because Allaah prohibited that with a strong prohibition in Surah an-Noor, verse 17
and warned us never to do that.”
Imaam Aboo Haneefah said when the Shee’ah was mentioned to him:
من شك في كفر هؤلاء، فهو كافر مثلهم
“Whoever doubts in their disbelief then he is a disbeliever like them.”
Imaam Aboo Bakr al-Khallaal mentioned in his Sunnah (2/557) from Abee Bakr al-
Maaroodhee who reported that Maalik bin Anas said:
الذي يشتم أصحاب النبي صلى الله عليه وسلم ليس لهم سهم أو قال
نصيب في الإسلام
“The one who reviles the Companions of the Prophet ( صلى لله عليه وسلم ) does not
have any share or portion in Islaam.”
Al-Khallaal also reported (2/557 – 558) that Imaam Ahmad said:
من شتم أخاف عليه الكفر مثل الروافض
“The one who reviles the Companions, I fear for him disbelieve like that of the
Imaam as-Sam’aanee said in his Al-Insaab 6/341,
واجتمعت الأمة على تكفير الإمامية لأﻧﻬم يعتقدون تضليل الصحابة وينكرون
إجماعهم وينسبوﻧﻬم إلى ما لا يليق ﺑﻬم
“And the Ummah has consensus on the takfeer of the Imaamiyyah (raafidah), because
they believe that the Sahaabah deviated and they denounce their consensus and
ascribe to them that which is not affirmed of them.”
Imaam al-Bukhaaree said in his Khalq Af’aal al-’Ibaad 125,
ما أبالي صليت خلف الجهمي والرافضي ، أم صليت خلف اليهود والنصارى ولا
يسلم عليهم ولا يعادون ولا يناكحون ولا يشهدون ولا تؤكل ذبائحهم
“I do not give any consideration to prayer behind the Jahmee and the Raafidhee, nor
praying behind a Jew or Christian.
Do not greet them (i.e. the Jahmee and the Raafidhee), do not visit them, do not
marry them, do not accept their testimony, nor eat their sacrificed.”
Shaykhul Islaam Ibn Taymiyyah reported in his as-Saarim al-Maslool on page 570 that
Ahmad bin Yoonus said:
لو أن يهوديًا ذبح شاة ، وذبح رافضي لأكلت ذبيحة اليهودي ، ولم آكل ذبيحة
الرافضي لأنه مرتد عن الإسلام
“If a Jew was to sacrifice a sheep and a Raafidhee was to sacrifice one, I would eat the
sacrifice of the Jew, and I will not eat the sacrifice of the Raafidhee because they are
apostates from Islaam.”
Al-Bukhaaree reported in his Khalq Af’aal al-’Ibaad (125) from ibn Mahdee that he
هما ملتان الجهمية والرافضية
“They are two separate religions, the Jahmiyyah and the Raafidhiyyah.”
Imaam al-Laalikaa’ee reported in his Usool al-I’tiqaad Ahlus Sunnah wal Jamaa’ah:
سمعت عبد الرحمن بن مهدي وسألته عن الصلاة خلف اصحاب الأهواء قال نعم
لا يصلي خلف هؤلاء الصنفين الجهمية والروافض فإن الجهمية كفار بكتاب الله
“I heard from ‘Abdur-Rahmaan bin Mahdee and asked him about the Salaah behind
the people of desire and he said:
“Yes, do not pray behind those two groups, the Jahmiyyah and the Rawaafidh, for the
Jahmiyyah are disbelievers in the Book of Allaah.”
Ibn Battah reported in his al-Ibaanah (Number 200) that al-Marwazee said that he
asked Aboo ‘Abdillaah Ahmad bin Hanbal about the one who reviles Aboo Bakr and
‘Umar and ‘Uthmaan and ‘Aa’ishah ( رضي لله عنھم ) and he said:
مَا َأرَاهُ عََلى َاْلِإسَْلاِم
“I do not see him upon Islaam.”
Imaam Ibn Hazm al-Andalusee said in his Fisal fee Milal wan Nihal (2/213):
وأما قولهم ( يعني النصارى ) في دعوى الروافض تبديل القرآن فإن الروافض ليسوا
من المسلمين ، إنما هي فرقة حدث أولها بعد موت رسول الله صلى الله عليه وسلم
بخمس وعشرين سنة … وهي طائفة تجري مجرى اليهود والنصارى في الكذب
“And as for their statement (meaning the Christians) in the case of the Rawaafidh and
their changing of the Qur’aan, then the Rawaafidh are not from the Muslims. Indeed
it is a sect which the first of them arose after the death of the Messenger of Allaah
صلى لله عليه وسلم) ) by 25 years… and it is a group that went the way of the Jews and
the Christians in lying and disbelief.”
Imaam ash-Shaafi’ee and other Ulemaa stated that we should not narrate from the
Raafidhah Shee’ah as they are amongst the liars. Ibn Taymiyyah reported in his
Minhaaj as-Sunnah (1/59 -62):
وقال مؤمل بن إهاب سمعت يزيد بن هارون يقول يكتب عن كل صاحب بدعة
إذا لم يكن داعية إلا الرافضة فإﻧﻬم يكذبون
Mu’mal Ibn Ihaab said: I heard Yazeed Bin Haaroon (d. 206H) saying,
“The narrations of every person of innovation can be written as long as he is not a
caller to it, except the Raafidah, since they are liars.”
Ibn Taymiyyah recorded in his Minhaaj as-Sunnah (1/69):
قال أبو حاتم الرازي سمعت يونس بن عبد الأعلى يقول قال أشهب بن عبد العزيز
سئل مالك عن الرافضة فقال لا تكلمهم ولا ترو عنهم فإﻧﻬم يكذبون وقال أبو
حاتم حدثنا حرملة قال سمعت الشافعي يقول لم أر أحدا أشهد بالزور من الرافضة
“Aboo Haatim ar-Raazee (d.277H) said,
“I heard Yoonus bin ‘Abd al-A’laa saying: Ashhaab bin ‘Abdul’Azeez asked Maalik
(d.179H) about the Raafidah, so he said,
“Do not speak to them and do not narrate from them, since they lie.
And Aboo Haatim said,
“Harmalah related to us saying: I heard ash-Shaafi’ee (d.204H) saying,
“I have not seen anyone testifying for more evil than the Raafidah.”
Imaam Ibn Battah mentioned in his al-Ibaanah (Number 193) that Aboo Bakr bin
‘Ayyaash said:
َلا أُصَلِّي عََلى رَافِضِيٍّ وََلا حَرُو ِ ر ٍّ ي لِأَنَّ َالرَّافِضِيَّ يَجْعَلُ عُمَرَ َ كافِرًا وَاْلحَرُو ِ ريَّ
يَجْعَلُ عَلِيًّا َ كافِرًا
“I will not pray over the Raafidhee or the Harooree, because the Raafidhee makes
‘Umar a kaafir (disbeliever) and the Harooree makes ‘Alee a Kaafir.”
Shaykhul Islaam ibn Taymiyyah said in his Majmoo’ al-Fataawa (28/ 482) about the
أﻧﻬم شر من عامة أهل الأهواء ، وأحق بالقتال من الخوارج
“They are an evil from the general people of desires, and they are more deserving of
being killed than the Khawaarij.”
Al-Khallaal reported in his Sunnah (2/566) that Moosaa bin Haaroon bin Ziyaad said:
قال سمعت الفريابي ورجل يسأله عمن شتم أبا بكر قال كافر قال فيصلي عليه قال
لا وسألته كيف يصنع به وهو يقول لا إله إلا الله قال لا تمسوه بأيديكم ارفعوه
بالخشب حتى تواروه في حفرته
“I heard al-Faryaabee and a man asked him about the one who reviles Abaa Bakr and
he said “A disbeliever”, he said, “So is he to be prayed over?” He said, “No” And I
asked him, “How is he to be dealt with when he says ‘Laa Illaaha Illa Allaah’?” He
replied, “Do not touch him with your hands. Raise him upon a plank of wood so you
can slide him into his pit.”

Where Do We Stand?

See you not how Allâh sets forth a parable?

A goodly word as a goodly tree, whose root is firmly fixed,

and its branches (reach) to the sky (i.e. very high).

(Ibrahim 14:24)

Oh you of little resolve! Where do you stand upon this path? Aadam found it difficult and Nuh lamented because of it, while Allaah’s Khaleel Ibraaheem was thrown into a pit of fire due to it. Isma’eel was laid upon his side ready to be sacrificed for its sake, and while upon it Yusuf was sold for a cheap price and then falsely cast into prison for many years. Zakariyah was sawed in half, and Yahya was slaughtered due to it. Ayyub suffered great distress, while Dawood cried copiously, and ‘Isaa cured the wretched poor of their diseases and walked with wild beasts due to it. And how many, how many forms of difficulty and hardship did the Messenger Muhammad face while proceeding upon it – yet you live through amusements and distractions!

Imaam Ibn Qayyim al Jawziyyah (raheemallaah) al Fawaaid pg. 41


Ibn ul Qayyim Al Jawziyah (Rahimahullah) mentioned in his monumental book
“Fawaa'id ul Fawaa'id” on the authority of Shaqeeq Ibn Ibrahim (Rahimahullah),
who said:

The door of Tawfeeq (i.e. success) has been closed on the people because of six things:

The First: Because they (i.e. the people) busy themselves with the Ni'mah (i.e. blessing) bestowed upon them and forget about the gratitude they should express to Allah, the One who bestowed the favor on them.

The Second:
Because they have an ardent desire for knowledge however, they abandon acting upon it.

The Third:
Because they hasten to commit sin but delay repentance for the sin.

The Fourth: Because they are deceived by the companionship of the righteous but fail to emulate their actions.

The Fifth: Because the life of this world is behind them but they are insistent on chasing after it.

The Sixth: Because the hereafter is in front of them but they turn away from it.

The source of all of this stems from a lack of Raja'a (i.e. hope in Allah's mercy) and Khowf (i.e. fear of Allah's punishment and the fact that He may not accept any of your deeds). And the origin of this stems from a weakness in Yaqeen (i.e. certainty). And the origin of this stems from a weakness in Baseerah (i.e. sound legislative knowledge). And the origin of this stems from humiliation and ignobility and exchanging that which is superior for that which is mediocre.

If the individual was noble and ambitious he would not settle for mediocre. The source of every good is by the Tawfeeq (i.e. success) of Allah as well as by His will, the nobility of the soul, its magnanimity and exaltedness. Subsequently, the source of every evil is the villainousness of the soul, its ignobility and lowliness, as Allah says:

قد أفلح من زكاها وقد خاب من دساها...
“Indeed he will be successful who purifies his soul and he who corrupts his own soul will fail…”

Meaning, the one who exalts his soul, multiplies it's good and nurtures it upon obedience to Allah, will be successful. However, the one who disgraces his soul and humiliates it by exposing it to sin and disobedience to Allah will utterly lose. Thus the noble souls are not satisfied except with the finer things in life, those things that reap the most praiseworthy outcome. On the other hand, the ignoble souls loiter around the lowliest affairs just as the fly that only lands on feces.

Hence the noble and superior soul is not satisfied with oppression, fornication/adultery, stealing or betrayal due to the fact that he considers himself more dignified to commit such acts. However, the ignoble soul is the total opposite. And every soul will incline towards what is in conformity with it’s desire(s) and what it deems suitable. This is consistent with the statement of Allah:
قل كل يعمل على شاكلته
“Every soul shall act according to what it inclines towards…”

Meaning, every soul will act upon what is in conformity with it's desires. The soul will act upon what it deems suitable and appropriate for it. Thus, every soul will proceed upon the path that is natural for it. So the Fajir (i.e. criminal) soul will act according to what is natural for it, of welcoming the blessing(s) of Allah with sin while turning away from Al Mun'im (i.e. The Giver of all bounty and blessing). Yet the believer acts according to what is natural for him, of gratitude to Allah, the One who grants His bounty to whomsoever He wills. Also loving Him, praising Him, showing affection to Him and being modest before Him, while the slave is conscious of the fact that Allah is evaluating his every movement, coupled with magnification and glorification of Him



Allaah made it obligatory upon all the servants to reject and disbelieve in at-taaghoot, and to believe in Allaah. Ibnul Qayyim (May Allaah have mercy upon him) said:

“At-taaghoot is anyone whom the servants go beyond the due bounds, whether it is someone worshipped, obeyed or followed.”

The taaghoot are many, and their heads are five:

1. Iblees (Satan), may Allaah’s curse be upon him.

2. Whoever is worshipped and is pleased with that.
3. Whoever calls the people to worship them.
4. Whoever claims to possess anything from the knowledge of the affairs of the hidden and unseen.
5. Whoever judges by other than what Allaah sent down.

The proof is the saying of Allaah, the Most High:
“No one is to be compelled to enter the religion; true guidance has been made clear and distinct from falsehood. So whoever rejects at-taaghoot and truly believes and worships Allaah alone, then has grasped the firmest handhold that will never break.”

This is the meaning of ‘laa ilaha illa Allaah’.

This is pointing to the fact that it is obligatory to worship Allaah alone and sincerely without any partners, because the first thing that Allaah commanded the servants with was to believe in Allaah and disbelieve in at-taaghoot. Moreover, they are many but their heads are five.

It means their leaders and those who a blindly followed by them.

1. Iblees; he is the outcast and accursed Satan to whom Allaah said: “My curse is upon you till the day of resurrection.” [Saad 38:78]

Iblees was with the angels, in their company and performing their actions. Then when he was commanded to prostrate to Aadam, the foulness, disdain and haughty pride within him was manifested and he refused to prostrate, became haughty and became from the disbelievers. So he was cast out from the Mercy of Allaah, the Mighty and Majestic.

2. Whoever is worshipped and pleased with that; he is the one who is worshipped besides Allaah and is pleased that he is being worshipped besides Allaah; he is one of the heads of the taaghoots and Allaah’s refuge is sought from that and it is the same whether he is worshipped in his lifetime or after his death, if he dies whilst having been pleased with that.

3. Whoever calls people to the worship of himself; it is anyone who calls the people to worship him, even if they do not do so. He’s one of the heads of the taaghoots whether the people responded to his call or not.

4. Whoever claims to possess anything from the knowledge of the affairs of the unseen and hidden; al-ghayb is whatever is hidden and unseen by man and it of two types: That which exists at present and that which lies in the future. What is hidden in the present is a relative matter, something may be known to one person and unknown to another. But the hidden and unseen of the future is something absolute and not know to anyone except Allaah alone, or to a messenger granted such knowledge by Allaah. So whoever claims such knowledge is a disbeliever.

5. Whoever judges by other than what Allaah has revealed; judging by that which Allaah, the Most High, sent down is from the tawheed of Lordship (ar-rooboobiyyah) since it is applying the judgement of Allaah, which pertains to His Lordship and His complete sovereignty and authority.

Therefore Allaah, the Most High, calls those who are followed upon other than what Allaah sent down ‘lords’ for their followers. He says:

“They have taken their learned men and their rabbis as lord besides Allaah, and also the Messiah, the son of Mary. But they were not commanded except to worship Allaah alone. None has the right to be worshipped except Him. How free and far removed is Allaah from the partners they associate with Him.” [At-Tawbah 9:31]

So Allaah calls those who are followed ‘lords’ since they are taken as legislators along with Allaah, the Most High, and He called them those who followed them their worshippers/devotees due to their having submitted to them and obeyed them in contradiction to the judgement of Allaah, the Perfect and Most High. ‘Adiyy ibn Haatim said to Allaah’s Messenger (Peace be upon him) that they did not worship them, to which the Prophet replied:

“Indeed they used to prohibit lawful things for them, and make lawful that which is forbidden for them, and they followed them – so that is their worship of them.” [Ahmad and Tirdmidhi] (Authenticated by Al-Albaanee)

Source :
A Gift For The Intellect In Explanation Of The Three Fundamental Principles Of Islaam – By Sheikh Ubaid Al-Jaabiree (Hafizahullah)

deatailed explanation


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