Takfeer of Rafidha and Answering-Ansar’s lame excuses

Answering-Ansar says

The extremist Nasibies even didn’t hesitate to lie upon 4 Imams of Ahle-Sunnah, in order to spread their idealogies. For example, on every anti-shia site(like of Sapah Sahaba and Salafies), one is able to find these alleged fatwas:

Several Nasibi websites state:

On one occasion Imaam ash-Shaafi`ee said concerning the Shias, “I have not seen among the heretics a people more famous for falsehood than the Raafidite Shias.”

[Ibn Taymeeyah, Minhaaj as-Sunnah an-Nabawiyyah, 1/39]

On another occasion he said, “Narrate knowledge from everyone you meet except the Raafidite Shias, because they invent Hadeeths and adopt them as part of their religion.” [Ibid, p. 38]

It was reported that often Abu Haneefah used to repeat the following statement about the Shias, “Whoever doubts whether they are disbelievers has himself committed disbelief.”

Once Imaam Maalik was asked about them and he replied, “Do not speak to them nor narrate from them, for surely they are liars.”

[Minhaaj as-Sunnah, 1/37]

During a class of Imaam Maalik, it was mentioned that the Raafidite Shias curse the Sahaabah. In reply, he quoted the Quranic verse, “Muhammad is the Messenger of Allah and those with him are harsh with the disbelievers and gentle among themselves. So that the disbelievers may become enraged with them.” He then said, “Whoever becomes enraged when the Sahaabah are mentioned is one about whom the verse speaks.”

[Tafseeer al-Qurtubee, Soorah al-Fath; note: That is, anyone who is enraged by the mention of the Sahaabah is a disbeliever, because the verse says, “the disbelievers may become enraged with them (Sahaabah).”]

Let us examine the deception and lying of Salafies upon the 4 Imams with Allah’s and his Prophet’s [saww] help.

Answering-Ansar further says

Objection 1- Where is the Fatwa of Imam Ahmad bin Hanbal about Kufr/Shirk of Shias?

The absence of any such Fatwa by Imam Ahmad bin Hanbal clearly shows that he considered Shias as Muslims and Mohid.

Let’s read what Imam Ahmad says about people having the beliefs of Rawafidh

779 – أخبرنا أبو بكر المروذي قال سألت أبا عبدالله عن من يشتم أبا بكر وعمر وعائشة قال ما رآه على الإسلام قال وسمعت أبا عبدالله يقول قال مالك الذي يشتم أصحاب النبي ليس لهم سهم أو قال نصيب في الإسلام // إسناده صحيح

Abu bakar marodi said: I asked abu abdullah (Imam Ahmad) about those who insult Abu Bakr, Umar and Ayesha?
He said:- I dont see them on Islam.


780 – وأخبرني عبدالملك بن عبدالحميد قال سمعت أبا عبدالله قال من شتم أخاف عليه الكفر مثل الروافض ثم قال من شتم أصحاب النبي لا نأمن أن يكون قد مرق عن الدين // إسناده صحيح

Abd al-Malik ibn ‘Abd al-Hamid informed me saying: I heard abu abdullah saying: ‘Whosoever insults the Companions, then I fear disbelief for him like the Rawafid’. Then he said, ‘Whosoever insults the Companions of the Prophet, then we do not believe he is safe from having rejected the Religion’.”


782 – أخبرنا عبدالله بن أحمد بن حنبل قال سألت أبي عن رجل شتم رجلا من أصحاب النبي فقال ما أراه على الإسلام // إسناده صحيح

Abdullah bin ahmad bin hanbal said that i asked my father regarding man who insults anyone from companions of prophet; so he said; i dont see him on Islam

Al Sunnah by Khalal 3/493

Imam Shafi said :

حدثنا عبدالله بن محمج بن يعقوب ثنا أبو حاتم حدثني حرملة قالت سمعت الشافعي يقول لم أر أحدا من أصحاب الأهواء أشهد بالزور من الرافضة

Imam Malik said :

وقال مالك بن أنس وغيره: من أبغض الصحابة وسبهم فليس له في فئ المسلمين حق ونزع بآية الحشر (والذين جاؤا من بعدهم) الآية، وقال: من غاظه أصحاب محمد فهو كافر قال الله تعالى (ليغيظ بهم الكفار)

Whoever dislikes Sahaba and talk ill about them, he has no right from the fai of Muslims. He further said : Whoever becomes enraged when the Sahaabah are mentioned is one about whom the verse speaks. “Muhammad is the Messenger of Allah and those with him are harsh with the disbelievers and gentle among themselves. So that the disbelievers may become enraged with them.”

Al Shifa, 2/54

Ibn Hajr says regarding this verse

ومن هذه الآية أخذ الإمام مالك في رواية عنه بكفر الروافض الذين يبغضون الصحابة قال لأن الصحابة يغيظونهم ومن غاظه الصحابة فهو كافر
وهو مأخذ حسن يشهد له ظاهر الآية ومن ثم وافقه الشافعي رضي الله تعالى عنهما في قوله بكفرهم ووافقه أيضا جماعه من الأئمة

And from this verse, Imam Malik (may Allah have mercy on him), as reported from him, had deduced the verdict of kufr of Rawafid as they show hatred towards the Sahabah. He further states because the Sahabah causes them anger and every individual who is angered by the Sahabah is a kafir. This extraction is excellent as the verse in itself bears testimony to it. Therefore Imam Shafi (may Allah have mercy on him) has agreed with him (Imam Malik) on the verdict of declaring them [Rawafid] kafir and a large group of Imams agreed with him too.

Al sawaiq al Muharriqa 2/607

 

 

Imam Malik said

من شتم أحدا من أصحاب النبي أبا بكر أو عمر أو عثمان أو معاوية أو عمرو بن العاص فإن قال كانوا على ضلال أو كفر قتل و إن شتمهم بغير هذا من مشاتمة الناس نكل نكالا شديدا

The one who disparages any of the companions of Rasoolullah Sallallahu `alyhi wa Aalihi wa Sallam (whether it be) Abu bakr or Umar or Uthman or Muawiyah or `Amr bin al-`Aas (et el) Radhi Allahu `anhum, if he says that they were upon deviance or disbelief, he is to be killed, and if he disparages them in some other manner which the people employ to disparage one another, then he should be punished with a severe punishment.

Al Sawaiq al Muharriqa 1/140

Imam Shafi said

حدثنا إبراهيم بن زياد الابلي، سمعت البويطي يقول: سألت الشافعي: أصلي خلف الرافضي ؟ قال: لا تصل خلف الرافضي، ولا القدري، ولا المرجئ.
قلت: صفهم لنا.
قال: من قال: الايمان قول، فهو مرجئ، ومن قال: إن أبا بكر وعمر ليسا بإمامين، فهو رافضي، ومن جعل المشيئة إلى نفسه، فهو قدري

Yusuf ibn Yahya al-Buwayti said, ‘I asked al-Shaf’i (may Allah have mercy on him), ‘Can I pray behind a Rafidhi?’ He said, ‘Do not pray behind the Rafidhi, nor the Qadari, nor the Murjiyi’. I said, ‘describe them to me.’ He said, `The one who says that Iman is statement [only], then he is Murjiyi`. And whosoever says that Abu Bakr and ‘Umar (may Allah be pleased with them) are not the two imams, then he is a Rafidhi. And whosoever places the Will for himself, he is Qadari.

Siyyar 10/31

Afterwards Answering-Ansar says:

Objection 2- Why did Ibne Taymiyyah (6th Century) only manage to locate the Abu Hanifa Fatwa of Takfeer against the Shi’a?

No hint of any such fatwa is found in the thousands of books written by thousands of students of Imam Abu Hanifa.

For example, Qadhi Abu Yusuf was the student of Abu Hanifa and became the Grand-Qadhi of Abbasid Caliphate. He was the main personality who collected Fiqh of Imam Abu Hanifa. And this fiqh of Abu Hanifa was recognised as the official fiqh of Islamic Khilafah.

But did he mention any such fatwa by Abu Hanifa that Shias are kafir?
No, not a single hint.

Did he personally issue takfeer against the Shi’a?

No, during his time as jurist, Shias were officially considered as Muslims.

Actually we have a saying of Qadhi Abu Yusuf about the Rafidha.

عن أبي يوسف القاضي قال لا أصلي خلف جهمي ولا رافضي ولا قدري

Imam Abu Yusuf said : Don’t pray behind a Jahmi or Rafidhi or Qadari.

Aitqad Ahlussunnah 4/733

Imam Muhammad said

لا يجوز الصلاة خلف الرافضة

It is not allowed to pray behind Rafidha.

Al Sawaiq al Muharriqa 1/138

Ibn Hajr says

و مر أن أئمة الحنفية كفروا من أنكر خلافة أبي بكر وعمر رضي الله عنهما والمسألة في الغاية وغيرها من كتبهم كما مر وفي الأصل لمحمد بن الحسن رحمه الله والظاهر أنهم أخذوا ذلك عن إمامهم أبي حنيفة رضي الله عنه وهو أعلم بالروافض لأنه كوفي والكوفة منبع الرفض والروافض طوائف منهم من يجب تكفيره ومنهم من لا يجب تكفيره فإذا قال أبو حنيفة بتكفير من ينكر إمامة الصديق رضي الله عنه فتكفير لا عنه عنده أولى أي إلا أن يفرق إذ الظاهر أن سبب تكفير منكر إمامته مخالفته للإجماع بناء على أن جاحد الحكم المجمع عليه كافر وهو المشهور عند الأصوليين وإمامته رضي الله عنه مجمع عليها من حين بايعه عمر رضي الله عنه ولا يمنع من ذلك تأخر بيعة بعض الصحابة فإن الذين تأخرت بيعتهم لم يكونوا مخالفين في صحة إمامته ولهذا كانوا يأخذون عطاءه ويتحاكمون إليه فالبيعة شيء والإجماع شيء ولا يلزم من أحدهما الآخر ولا من عدم أحدهما عدم الآخر فافهم ذلك فإنه قد يغلط فيه
فإن قلت شرط الكفر بإنكار المجمع عليه أن يعلم من الدين بالضرورة قلت وخلافة الصديق رضي الله عنه كذلك لأن بيعة الصحابة له ثبتت بالتواتر المنتهي إلى حد الضرورة فصارت كالمجمع عليه المعلوم من الدين بالضرورة وهذا لا شك فيه ولم يكن أحد من الروافض في أيام الصديق رضي الله عنه ولا في أيام عمر وعثمان وإنما حدثوا بعده

It was already mentioned that the Hanafi scholars condemned one with kufr who denies the caliphate of Sayyiduna Abu Bakr and Sayyiduna ‘Umar (may Allah be pleased with them). This ruling is mentioned in their books with detail as it is mentioned in Al-Asl by Imam Muhammad bin al-Hassan al-Shaybani (may Allah have mercy upon him). It is obvious that they have inherited it from their Imam Abu Hanifah (may Allah be pleased with him) and he knows more about the Rawafid as he is from Kufa and Kufa was the origin and headquarter of the Rawafid. Among the Rawafid, there are many groups, some must be condemned with kufr while some not. So, when Imam Abu Hanifah regards the denier of caliphate of Sayyiduna Abu Bakr (may Allah be pleased with him) as kafir, so one who curses him will necessarily be called kafir except that if one makes some difference. As it is clear that the reason of declaring him as kafir is his opposition to the ijma’ (consensus) based upon the ruling that one who denies a unanimous matter (of religion) will be called kafir. This is a general rule among the theologians. The caliphate of Sayyiduna Abu Bakr (may Allah be pleased with him) is a unanimous matter from the time when Sayyiduna Umar came forward for his ba’yah (solemn pledge of obedience), but it cannot be contradicted with the delay made by some Sahabah; since those who delayed in ba’yah they did not delay due to any disagreement about his eligibility of caliphate, therefore they used to take his bestowals and used to take their issues to him. So, ba’yah is something and ijma’ is something else, and one is not necessary for the other. You should understand this point, as some people commit mistake therein. If you object that calling anyone with kafir is conditioned with the rejection of a matter categorized as ‘necessary in religion’. I will say that the matter of his caliphate falls in the same category; since it is proved from widely reported traditions to the extent of ‘being necessary’ that the Sahabah took oath of allegiance (bayah) with him, so this matter turned like a unanimous matter known ‘necessarily’. And there is no doubt in the matter and there was no Rafidhi in the period of Sayyiduna Abu Bakr al-Siddiq, neither in the reign of Sayyiduna ‘Umar nor Sayyiduna ‘Uthman (may Allah be pleased with them) rather they emerged later on.

Al sawaiq al Muharriqa 1/145

Imam Samaani (562 H.) said:

واجتمعت الامة على تكفير الامامية

 The Ummah has consensus about the takfir of Imamiya.

Ansab 3/188

 

 

 

 

Objection 3- Did the 4 Imams or Qadhi Abu Yusuf issue a Fatwa prohibiting the Shi’a from performing Hajj, as they were the worst form of Kafirs?

In the times of 4 Imams of Ahle-Sunnah, hundered thausands of Shias performed Hajj annually. Why didn’t even a single one of them issue a fatwa that Shias should be banned to perform Hajj?

If not the 4 Imams, then did any of their Student not ever issue a fatwa that shias should be banned from performing Hajj?

Why is it that whole Salaf of present day self-alleged Salafies remain silence on Kafirs/Mushriks performing of Hajj?? Were they practisng taqiyya?

Same is the case with Qurtabi, who was a Mufassir of 6-7th Century. Thousands of Shias existed in time of Imam Malik, why not he wrote this fatwa in his books?

Why was the Fatwa not propogated by Malik’s students? Why did it just appear in the 6th Century?….. etc.

(Very briefly, the absense of any such Fatawa, directly by these 4 Imams or their students shows clearly that Ibne Taymiyyah and Qurtabi attributed flase fatwas in their names and these Imams had no association with these edicts)

I don’t think it requires answer when we have already mentioned the saying of Imams regarding Rafidha.

 

Instead of declaring Shias Kafir and banning them to perform Hajj, Ahle-Sunnah Salaf narrated Ahadith from them

All the Ahle-Sunnah Muhaditheen (including all authors of “Sahah Satta” and Masnad Imam Ahmad bin Hanb) collected Ahadith from Shia narrators. One can find thousands of such Shia authorities in works of Ahle-Sunnah Muhaditheen.

Listed below are a few of the Shi’ah scholars that al-Bukhari has relied upon in his Sahih. If we add to these the rest of them including those narrators in the Sahih of Muslim and the other four Sihah Sittah who followed the Shi’ah faith, then the number would increase significantly. To save space, reference is given to the section title (kitab) in each book for only one hadith by each person – the rest can be found using indices or hadith software.

The reader will notice the term Rafidi every now and then in the following biographies. The Sunni scholars generally define a Rafidi as a Shi’ah who openly criticizes or rejects the legitimacy of the Caliphs before ‘Ali (a).

 

According to Rafidha, one who doesn’t accept the Imamah of any of their Imam is kafir. Now there are alot of such narrators present in their books, who didn’t accept the Imamate of many of their Imams.

Aban bin Uthman al Ahmar – was a Nawussi (see Rijal Kashi) and still a Sahib ul Ijma according to Rafidha , Sahib ul Ijma, according to Rafidha, is something like a super narrator, much more than simply thiqah. His presence in a sanad makes the sanad perfect even if it contains weak narrators.

 

Similarly Hasan bin Ali bin Fadhal is Thiqah but he is Fathi.

And there are alot of other such narrators in Shia books which can’t be mentioned in just one article.

 

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