The Condemnation of Rafidi and Tabarrai shia
THE CONDEMNATION OF RĀFIḌĪ & TABARRĀĪ SHIA
۱۳۲۰ھ(رد الرفضۃ)
Translation:
Molana Shams-ul-Haq Misbāḥi
(5th Safar ul Muzaffar 1428 A.H)
Edited:
Abdullah ibn Adam Qadri
(18th Muharram ul Haraam 1432 A.H)
Allah in the name of, the most Merciful and the most Beneficent
Question:
From Sītāpūr
Sent by: Honourable Hakīm Sayyid Muhammad Mahdi Sāhib
Date: 24th Zi Qa’dah 1319A.H.
What do the Muslim theologians say about this matter that one Sayyid, Sunni lady passed away? Her cousins are Rafḍī/Tabarrāī. They want to take a share from her left heritage as Asabah, though in the Rāfḍī school of thought, it is not proven. In this circumstance, do they deserve any share from the heritage? Or they don’t?
Answer:
All praise is due to Almighty Allah, Who guided us and safeguarded us from Rifḍ (being Rāfiḍī) and Khurūj (being Khārījī) and released us from all natures of calamities. And blessings and salutations be upon our master, our refuge and protection Muhammad (Sallallahu Ta’ala Alaihe Wasallam) and blessings and salutations be upon his family and companions who are first and foremost in belief, and best in righteousness and staunch in faith and coviction. Ameen.
In the above mentioned query, these Rāfḍī cousins cannot get any share from the late Sayidah Sunniah’s left belongings. In fact, they do not deserve anything, even; if they were her real brothers, let alone they being her cousins. Furthermore, even; if they were of a relation closer than brotherhood and even, if they were not the denier of Usoobat (being an Asbah). Because, their deprivation of any share from the heritage, is due to the difference of their religion. It is stated in Sirājiyah:
“The factors that deprive a person of the attainment of the heritage are four, (one of them is) difference of the religion”
The research of the verdict and the elaboration of the statement are such that the Rafḍī/Tabarrāī who disrespects the Shaykhain Sayyidunā Siddiq al-Akbar and Sayyidunā Farooq al-A’ẓam, or insults anyone of them, though it is only to the extent that he does not accept them as Imām and true Khalīfah. Then In the light of declarations of the reliable books of Hanafi Fiqh (School of thought of Islamic Jurisprudence) and as per the verifications and the verdicts of general leading jurists, he is explicitly a disbeliever. It is stated:
“If someone denies any of the necessities of the religion, then he is Kāfir (disbeliever). For instance, to say that Almighty Allah is like the physical bodies, or to refuse the companionship of Sayyidunā Siddīq.”
[Durr al-Mukhtār, Page 64, Maṭba’a Hāshamī]
It is stated:
“(وكذااختلافته) similarly, the refusal of his Khilāfah is also Kufr (disbelief)”.
[Taḥṭawī Ḥāshiyah Durr, Volume 1, Page 244, Egypt]
It is stated:
“If a Raafzee perceives Sayyidunā ‘Alī superior than all companions (may Almighty Allah be pleased with them), then he is innovator and deviant and if he is the denier of Khilafat of Sayyidunā Abū Bakr, May Almighty Allah be pleased with him, then he is Kafir.”
[Fatāwā Khulāṣah Qalamī, Kitāb aṣ-Ṣalāh, Section 15
Khizānat al-Muftīn Qalamī, Kitāb aṣ-Ṣalāh, Section Fī Man yaṣiḥḥ al-iqutidā bihī wa man lā yasiḥḥu]
It is mentioned:
“Amongst the Rawāfiḍ, if there is someone who says that Sayyidunā ‘Alī is superior to the three Caliphs, he is a deviant. And if he refuses the Khilāfah of Sayyidunā Abū Bakr aṣ-Ṣiddīq and Sayyidunā ‘Umar Farooq (may Almighty Allah be pleased with them) then he is a Kāfir.”
[Fatḥ al-Qadīr Sharḥ Hidāyah, Volume 1, Page 248, Egypt.]
[Ḥāshiyah Tabyīn al-‘Allāmah Ahmad ash-Shalbī, Volume 1, Page 135, Egypt.]
It is also stated:
(من انكر خلافۃ ابى بكررضى الله تعالٰى عنه فهو كافر فى الصحيح و من انكر خلافۃ عمررضى الله تعالٰى عنه فهو كافر فى الاصلاح)
“The refuter of Khilāfah of Sayyidunā Abū Bakr (may Almighty Allah be pleased with him) is a Kāfir. This is the correct verdict. And the refuter of the Khilāfah of Sayyidunā ‘Umar Farūq (may Almighty Allah be pleased with him) is also a Kāfir. This is the most correct judgment.”
[Wajīz Imām Kardari, Volume 3, Page 318, Egypt.]
It is stated:
(قال المرغينانى تجوز الصلٰوۃ خلف صاحب الهوى و بدعۃ و لا تجوز خلف الرافضى والجهمى والقدرى و المشبه و من يقول بخلق القرآن،حاصله ان كان هوى لا يكفر به صاحبه تجوز مع الكراهۃ و الافلا﴾
“Imām Murghīnaani said: Ṣalāh will be valid behind an innovator and Badmazhab (One of deviation) and (but) it will never be valid behind a Rāfiḍī, Jahmī, Qadrī, Tashbihī and one who says that the Qurān is a creation. The summarized and deduced meaning of the above statement is that if that person does not become Kāfir because of his deviation, then Ṣalāh is valid behind him but however, there will be Karāhah (not done well), otherwise, (if he becomes Kāfir, then) it (Ṣalāh) will not be valid (behind him).”
[Tabyīn al-Ḥaqāiq Sharḥ Kanzul Daqāīq, Volume 1, Page 134, Egypt]
It is stated after the above paragraph:
(هكذا في التبين والخلاصۃ و هو الصحيح هكذا فى البدائع)
“Similarly, it has been stated in Tabyīn al-Haqāiq and Khulāṣah and this is the correct verdict and the same is endorsed in Badāi’i”.
[Fatāwā ‘Ālamgīrīyah, Volume 1, Page 84, Egypt]
In its (i.e. Fatāwā ‘Ālamgīrīyah) Volume 3, Page 264, there is quotation from Fatāwā Khulāṣah:
(الرافضى ان كان يسب الشخين و يلعنهما(والعياذ بالله تعالٰى)فهو كافروان كان يفضل عليا كرم الله تعالٰى وجهه عليهما فهو مبتدع)
“If a Rāfaḍī was slandering the Shaykhain (Sayyidunā Abū Bakr and Sayyidunā ‘Umar (may Almighty Allah be pleasde with them)) then he is a Kāfir. And if he states that Sayyidunā ‘Alī was superior than Sayyidunā Abū Bakr Siddīq and Sayyidunā ‘Umar Farūq (may Almighty Allah be pleased with them all) then he will be an innovator and deviant, not a Kāfir”.
[Bazzāziyah, Volume 3, Page 319]
[Al-Ashbāh Qalamī fanni Thānī, Kitāb al-Sīr]
[Atḥāf al-Abṣār wa al-Basāir, Page 187, Egypt]
[Fatāwā Anqarwiyah, Volume 1, Page 25, Egypt]
[Waqī’āt al-Muftīn, Page 13, Egypt]
On the page mentioned above of the very same Fatāwā ‘Ālamgīrīyah, there is a quotation from Fatāwā Ẓahīriyah:
“The refuter of Imāmah of Sayyidunā Abū Bakr (may Almighty Allah be pleased with him) is a Kāfir, and according to the sayings of some theologian, he is a Badmazhab not a Kāfir. And the correct verdict is that he is a Kāfir. Similarly, according to the most correct verdict, the refuter of the Khilāfah of Sayyidunā ‘Umar Farūq is also a Kāfir.
[Barjandī Sharh Niqāyah, Volume 4, Page 2, Lucknow]
In the very same place there is a quotation from Fatawah Bazzāziyah:
(ويجب اكفارهم باكفار عثمان و على و طلحۃ و زبير و عائشۃ رضى الله تعالٰى عنهم)
“To declare that all Rāfiḍī’s, all Nāṣibī’s and Khārijī’s are Kāfir, is Wājib (necessary), because, they say that Amīr al-Mu’minīn Sayyidunā Uthmān and Sayyidunā ‘Alī and Sayyidunā Talḥah and Sayyidunā Zubayr and Sayyidatunā ‘Āishah (may Almighty Allah be pleased with them all) are Kāfir”.
It is stated:
“This is the most correct verdict, that the refuter of the ‘Imāmah and Khilāfah of Sayyidunā Abū Bakr or Sayyidunā ‘Umar Farūq (may Almighty Allah be pleased with them) is Kāfir”.
[Baḥr ar-Rāiq, Volume 5, Page 131]
It is stated:
(الرافضى ان فضل عليافهو مبتدع و ان انكر خلافۃ الصديق فهو كافر)
“The Rāfiḍī, if he is only Tafḍīliyah, (i.e. believing that Sayyidunā ‘Alī is better than Shaykhain (may Almighty Allah be pleased with them all) then he is a Badmazhab. And if he is the denier of the Khilāfah of Sayyidunā Abū Bakr Siddīq, then he is a Kāfir.”
[Majma’ al-Anhur Sharḥ Multaqī al-Abḥur, Volume 1, Page 105, Custantuniyah]
It is written on the Page 631 of the very same book (i.e. Majma’ al-Anhur Sharḥ Multaqī al-Abḥur, Volume 1):
“The person who is refuter of the companionship of Sayyidunā Abū Bakr Siddīq (may Almighty Allah be pleased with them) is a Kāfir. Similarly, one who is refuter of the Imāmah of Sayyidunā Abū Bakr (may Almighty Allah be pleased with him) is a Kāfir, according to the most correct verdict of theologians. Similarly, the refusal of the companionship of Sayyidunā ‘Umar Farūq (may Almighty Allah be pleased with him) is Kufr according to the most correct verdict of theologians.
It is stated:
“The meaning of the Badmazhab is, one who has got any belief against the Ahl as-Sunnah wa al-Jamā’ah, then his Iqtidā (to follow him as Imām in prayer) is allowed with Karāhah, that is when his belief does not lead him to Kufr, but if it takes him to Kufr, then his Iqtidā is not really allowed. Like the extremist Rawāfiḍ, who proclaim that Sayyidunā ‘Alī (may Almighty Allah be pleased with him) is Allah or the Prophet hood was for Sayyidunā ‘Alī and Sayyidunā Jibraīl made a mistake. And likewise other such many belies and utterance that are Kufr. And similarly, (that person is Kāfir and his Iqtidaa is not allowed) who alleges falsely against Sayyidunā ‘Āishah Siddīqah (may Almighty Allah be pleased with her) or denies the companionship or the Khilāfah of Sayyidunā Abū Bakr (may Almighty Allah be pleased with him) or slanders the Shaykhain (may Almighty Allah be pleased with them).”
[Ghuniyah Sharh Muniyah, Page 514, Qusṭunṭuniyah]
It is stated:
(ان كان هواه يكفراهله كالجهمى والقدرى الذى قال بخلق القرآن والرافضى الغالى ينكر خلافۃ ابى بكررضى الله تعالٰى عنه لا تجوز الصلٰوۃ خلفه)
“If Badmazhabi (misguidence) is such that it leads the person to Kufr, like Jahmī and Qadrī who says that Qurān is a creation, and extremist Rawāfiḍ who deny the Khilāfah, Ṣalāh is not allowed behind him.”
[Kifāyah Sharḥ Hidāyah, Volume 1, Mumbai]
[Mustakhlaṣ al-Haqāiq Sharḥ Kanz aḍ-Ḍaqāiq, Page 32, Matba’a Aḥmadī]
It is written:
“It is stated in Kulasah that Salaah is valid behind misguided ones, except Jahmīyah, Jabrīyah, Qadrīyah, extremist Rawāfiḍ and one who says that Qurān is a creation and Mushabbih. (Deviant sects) in a nutshell, one who faces our Qibla, if he is not an extremist that his deviation has declared him as a kafir, then Salaah is valid behind him with Karahat. The meaning of the extremist Rafizee is one who refuses the companionship of Sayyidunā Abū Bakr Siddīq (may Almighty Allah be pleased with him).”
[Sharḥ Kanz Lil-Mullā Miskīn ‘Ālā Hamish Fatḥ al-Mu’īn, Volume 1, Page 208, Matba’a Miṣr]
It is stated in Ṭaḥṭāwī ‘Alā Marāqī al-Falāḥ, Page 198, Matba’a Miṣr:
“The refuter of the companionship of Sayyidunā Abū Bakr Siddīq (may Almighty Allah be pleased with him) is Kāfir.
And it is stated in Fatḥ al-Qadīr
“The refuter of the companionship of Sayyidunā ‘Umar Farūq (May Almighty Allah be pleasde with him) is also a Kāfir.”
It is mentioned in Burhān Sharḥ Mawāhib ar-Raḥmān:
“The refuter of the companionship of Sayyidunā Uthmaan Ghani (may Almighty Allah be pleased with him) is also Kafir. And Ṣalāh is not allowed behind a person who denies the validity of al-Masaḥ ‘Alā al-Khuffain (Wiping on the socks) or the companionship of Sayyidunā Abū Bakr (may Almighty Allah be pleased with him) and behind the one who slanders the Shaykhain or falsely accuses Sayyidunā ‘Āishah (may Almighty Allah be pleased with her). Ṣalāh is also not valid behind the one who denies any of the fundamentals of the religion because, because he is a Kāfir. His justification will not be accepted and it will not be counted as a mistake of his point of view.”
It is written in Naẓm al-Farāid Manẓūmah ‘Allāmah Ibn Wahbān Hāmish Mujībah, Page 40 Egypt:
(ومن لعن الشيخين او سب كافر وصحح تكفير منكر خلافت ال و من قال فى الايدى الجوارح اكفر فى العتيق وفى الفاروق ذٰلك الا اظهر)
“A person who curse Shaykhain or slandered them, is a Kāfir. And one who said that the meaning of (Yadullāh) is the “hand of Allāh”, he is a worst Kāfir than him. And the person who refused the Khilāfah of Sayyidunā Abū bakr, His Takfīr (i.e. to declare him as a Kāfir) is correct. And the same is the verdict about the refusal of the Khilāfah of Sayyidunā ‘Umar Farūq (may Almighty Allah be pleased with him) in most clear and correct way.”
It is written in Taysīr al-Maqāsid Sharḥ Wahbīniyah Lil-‘Allāmah al-Sharanbulālī, a hand written version, Kitāb as-Sīr:
“If the Rafiḍī swore or cursed the Shaykhain (May almighty Allah be pleased with them) then he became a Kāfir and if he made Sayyidunā ‘Alī superior than them, then he is misguided Badmazhab, and not a Kāfir”.
It is mentioned in the same book and in the very same place:
“(The view point of theologians is that) the refuter of the Khilāfah of Sayyidunā Abū Bakr Siddīq (may Almighty Allah be pleased with him) is a Kāfir and same is the verdict for the refuter of the Khilāfah of Sayyidunā ‘Umar Farūq (may Almighty Allah be pleased with him). This is the clearest statement in this context.”
It is stated in Fatāwā ‘Allāmah Nūh Āfandī, and in Majmū’ah Shaykh al-Islām ‘Ubaydullāh Āfandī, and in Mughnī al-Mustaftī ‘An Suwāl al-Muftī, and in ‘Uqūd ad-durriyah, Volume 1, Page 92-93, Matba’a Miṣr:
“Rawāfiḍ are Kāfir, because of several disbeliefs. One of them is the refusal of the Khilāfah of Shaykhain. Another of them is that they swear at Shaykhain (may Almighty Allah blacken the faces of the Rawāfiḍ in both the worlds). Now, whosoever is attributed to any of the above mentioned beliefs is a Kāfir.”
It is written in the very same mentioned books:
“To swear at the Shaykhain (may Almighty Allah be pleased with them) is similar to swear at the Prophet (Sallallahu Alaihe Wasallam). Imām Ṣadr Shaheed said: “One who swore at the Shaykhain or cursed them, is a Kāfir”.
It is mentioned in ‘Uqūd ad-durriyah, after the statement of the Fatāwā: “May the scholars of Uthmāniyah Caliphate, be blessed with Divine help. Amongst them who were entitled as Shaykh al-Islam, they passed many Fatwa’s about Shī’ah, some of them elaborated at length in this regard and wrote books about them. And amongst them who gave Fatwa of Kufr and Irtidād of the Rawāfiḍ, is Muhaqqiq, Mufassir Abū Mas’ūd Āfandī ‘Amādī (head of Muftī’s of Great Uthmāniyah Government). And ‘Allāmah Kawākibī Ḥalbī has mentioned his statement in the commentary of his Maẓūmatuh al-Faqīyah named as Farāid Saniyyah.
It is written in Ashbāh Qalamī (hand written version), Section 2, Bāb ar-Rawāh and in Atḥāf, Page 187 and in Anqarwī, Volume 1, Page 25 and in Wāqi’āt al-Muftīn, Page 13, as quotation from Manāqib Kardarī
(يكفر اذاانكر خلافتهما او يبغضهما لمحبۃ النبي صلى الله عليه وسلم لهما
“One who denies the Khilāfah of Shaykhain (may Almighty Allah be pleased with them) or hates them, is a Kāfir, because they are the beloved of the messenger of Allah (Sallallahu Alaihe Wasallam).
Even, some reputed scholars have declared that Rawāfiḍ are Kāfirs of the worst order that their repentance is not accepted. It is written in Tanwīr al-Abṣār matan Durr al-Mukhtār, Page 319, Matba’a Hāshimī.
“The repentance of every Murtadd (apostate) is accepted except the repentance of the one who became Kāfir because of insulting the Prophet (Sallall hu Alaihe Wasallam) or because of slandering the Shaykhain both or any one of them (may Almighty Allah be pleased with them)”.
It is stated:
“The Kāfir who repents, his repentance is accepted in this world and in the world hereafter. But there are some Kāfirs whose repentances are not accepted. That is one who insulted our beloved Prophet (Sallallahu Alaihe Wasallam) or any Prophet (Alaihimussalaam) and the one who swore the Shaykhain both or any one of them (may Almighty Allah be pleased with them).”
[Ashbāh wa al-Naẓāir Qalamī Fan Thānī, Kitāb as-Sīr]
[Fatāwā Khayriyah, Volume 1, Page 94-95, Egypt]
[Atḥāf al-Abṣār wa al-Baṣāir, Page 187, Egypt]
It is in Dur al-Mukhtār:
“It is quoted in Baḥr ar-Rāiq with the reference of Jauharuh Nayyirah Sharḥ Mukhtaṣar Qudūrī of Imām Ṣadr Shahīd: one who slandered the Shaykhain, or who cursed them (may Almighty Allah be pleased with them) he is a Kāfir. However, his repentance is not accepted and such is the verdict passed by Imām Dabūsī and Imām Faqīh Abū al-Laith Thamarqandī. And this is the chosen statement for Fatwa. On this verdict Ashabāh has been firm and ‘Allāmah Shaykh al-Islam Muhammad Bin Abdullah ‘Azī has kept it intact and preserved (has chosen it). And it is very clear from this that any Kāfir can never take any share from the heritage of a Muslim.
It is stated in Dur al-Mukhtār, Page 283:
“The obstacles of heritage are, slavery, to kill Mūrith (the owner of heritage) and the difference of Islam and Kufr between Mūrith and Wārith (successor)
It is stated:
(اختلاف الدين ايضايمنع الارث والمراد به الاختلاف بين الاسلام و الكفر)
“The difference of religion between Mūrith and Wārith, is also the obstacle of heritage. And the meaning of that is the difference of Islam and Kufr”.
[Tabyīn al-Ḥaqāiq, Volume 6, Page 240]
[‘Ālamgīrī, Volume 6, Page 454]
Whether it’s a Rāfiḍī or Wahabi or anyone who utters Kalimah, who proclaims Islam and has bad belief, he is, according to the statement of the scholars of Islam, the worst type of Kāfir than All Kāfirs. In short he is in the order of Murtadd.
It is in Hidāyah, Volume 1, Page 563, Matba’a Musṭafāī, and in Dur al-Mukhtār on page 668 and in ‘Ālamgīrī, Volume 6, Page 142:
(صاحب الهوى ان كان يكفر فهوبمنزلۃ المرتد)
“If a Badmazhab, has Aqīdah of Kufr (disbeleif) then he is in place of Murtadd”.
This is in Ghurar Matan Durar, Voloume 2, Page 346, Egypt:
(ذو هوى ان اكفر فكالمرتد)
“If a Badmazhab confesses disbelief, then he has reached the stage of a Murtadd”.
It is in Multaqī al-Abḥur and in its commentary Majma’ al-Anhur, Volume 2, Page 346:
“Badmazhab, if because of that same disbelief, he declared as Kāfir, then he is like a Murtadd”.
Also it is in Fatāwā Hindiyah, Volume 2, Page 1264 and in Tarīqah Muhammadiyah and in its commentary Hadīqah Nadiyyah, Volume 1, Page 207-208 Matba’a Miṣr and in Barjandī Sharḥ Niqāyah, Volume 4, Page 20:
“It is Wajib to declare the Rawāfiḍ as Kāfir because of their disbeliefs. These Rawāfiḍ are out of religion of Islam. They are same like the Murtadd in verdict of Shariah. Similarly this has been declared in Fatāwā Ẓahīriyah.
And in fact a Murtadd is not rightful to get heritage. He can never take the heritage of a Kāfir, and he cannot take the heritage a Murtadd of his own religion, leave the matter of a Muslim apart. It is in ‘Ālamgīrī, Volume 6, Page 455:
(المرتد لايرث من المسلم ولا من مرتد مثله كذا في المحيط)
“Murtadd will neither be the Wārith of any Muslim nor the Wārith of a Murtadd of his own religion. Such has been stated in Muhīṭ”.
It is in Khizānah al-Muftīn:
“Murtadd will not be Wārith of anyone. Neither of a Muslim nor of a Dhimmī and not even of a Murtadd like him”.
This is the explicit verdict of Shari’ah about the Tabarrāī Rawāfiḍ. Although they may not deny any other of the fundamentals of religion, apart from Tabarrā (allegation) and refusal of Khilāfah of Shaykhain (may Almighty Allah be pleased with them).
And the precautious statement about them is the statement of the Mutakallimīn, that they are deviants and dogs of hell, not Kāfir. And this is our Maslak (way of thought) and definitely, the Rawāfiḍ of this age and time are not only Tabarrāī. But these Tabarrāī in general are the refuters of the fundamentals of religion. And thus certainly, by the consensus of Muslims, they are surely Kāfir and Murtadd. Even the honourable scholars of Islam have confirmed that one who does not accept them as Kāfir, is himself a Kāfir. Beside several disbeliefs, there are two clear Kufr, where every knowledgeable and illiterate, man and woman, children and elders of the Rawāfiḍ are indulged in.
The First Kufr
They say that Holy Qurān is incomplete. Some of them say that Sayyidunā ‘Uthmān Amīr al-Muminīn Ghanī Dhunnūrayn or companions or Ahl as-Sunnah scholars, (may Almighty Allah be pleased with them) have omitted some chapters of the Holy Qurān. Some say: “they have changed some words”. Some say: “though this practice of omitting and changing of Qurān is not definitely proven, but it is certainly doubtful”. And a person who believes in any addition, omission or any alternation by a human being in the Holy Qurān or he regards it doubtful, he is Kāfir according to the consensus (Ijmā’) because he is belying the Holy Qurān. Almighty Allah has said in Surah al-Hijr (15): Verse 9
(إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَافِظُونَ)
“Indeed! We have sent down the Qurān, and indeed We Ourselves surely are its Guardians”
It is in Bayḍāwī Sharīf, Page 428, Matba’a Lucknow:
(لحٰفظون اى من التحريف والزيادۃ و النقص)
“We are to safeguard it from amendment and alteration, addition and omission”
It is In Jalālain Sharīf:
(لحٰفظون من التبديل والتحريف والزياۃ والنقص)
“It means that Almighty Allah says: We ourselves are protectors of Qurān from any amendment or alteration and from any addition or omission”.
It is in Jumal, Volume 2, Page 561, Matba’a Miṣr:
“In other heavenly revealed books, amendments and alteration have taken place, In contrast, the Holy Qurān is safe and sound from that. No one from the whole creation, Jinn or human being, can add or omit one word or one letter from it.
Almighty Allah says in Surah ḤāMīm Sajdah (41): Verse 41-42
(وَإِنَّهُ لَكِتَابٌ عَزِيزٌ ﴿٤١﴾ لَّا يَأْتِيهِ الْبَاطِلُ مِن بَيْنِ يَدَيْهِ وَلَا مِنْ خَلْفِهِ ۖ تَنزِيلٌ مِّنْ حَكِيمٍ حَمِيدٍ ﴿٤٢﴾)
“and indeed it is an honourable Book. Falsehood cannot approach it – neither from its front nor from its back; it is sent down by the Wise, the Most Praiseworthy.”
It is in Tafseer Ma’ālim at-Tanzīl Sharīf, Volume 4, Page 35, Mumbai:
“Qatādah and Suddī the commentators said: Bāṭil is the Satan. He cannot omit, add or alter anything in the Qurān. Zujāj said: “here the meaning of Bāṭil is this that the Qurān is protected from omission, so nothing can be shortened from it, and thus Bāṭil cannot enter it from front. And it is protected from any sort of addition, so nothing can be added to it, and thus Bāṭil cannot enter it from the back. Thus the meaning of the Bāṭil is the “Addition and omission.” This book is protected from all nature of Bāṭil, in all way possible.
It is in Kashf al-Asrār Imām Ajal Shaykh Abd al-‘Azīz Bukhārī Sharḥ ‘Usūl Imām Humām Fakhr al-Islam Bazdawī, Volume 3 Page 88-89, Qustuntuniyah:
“The abrogation of any part of the Qurān in recitation and application was permissible during the time of the Prophet (Sallallahu Alaihe Wasallam). However, now after his demise it is not possible. Some people who are Rafiḍī and open Atheist and are hiding themselves by announcing their Islam and in fact their goal is to destroy Islam. They say that this abrogation is allowed after the demise of the Prophet (Sallallahu Alaihe Wasallam) too. They say idly: that there were some chapters in the Holy Qurān about the Imāmah (leadership) of Sayyidunā ‘Alī (may Almighty Allah be pleased with him) and some were about the excellence of Ahl al-Bayt, which the companions concealed. And this vanished with the passage of their times. The proof of the falsehood of this statement is this verse “Indeed! We have sent down the Qurān, and indeed We Ourselves surely are its Guardians”. Same has been stated in the book of Imaam Shams al-Aimmah, ‘Usūl al-Fiqh.”
Imām Qaḍī ‘Ayāḍ in ash-Shifā Sharīf, Page 364, Matba’a Siddīqī after mentioning several Kufr deaclared by Ijmā’ says:
“Likewise, that person is also certainly Kāfir by consensus, who denies the Qurān or any letter of the Qurān and who alters anything in it, or does any addition to the present Qurān”.
It’s in Fawātiḥ ar-Raḥamūt Sharḥ Musallam ath-Thabūt, Page 617, Matba’a Lucknow:
“I have seen in Majma’ al-Bayān, the Tafsīr book of a Tabarrāī Rāfiḍī, that to some of the Rawāfiḍ believed that the Qurān was more than what is in the present Qurān. (I seek refuge of Almighty Allah from this type of the statement). The commentator did not use this word. Whosoever utters this statement is Kāfir because of his refusal of the fundamentals of religion.
The Second Kufr
Every Rāfiḍī individual says: that Sayyidunā Amīr al-Mu’minīn Sayyidunā ‘Alī and other Imāms (may Almighty Allah be pleased with them all) are greater than the preceding Prophets. And one who makes a non-Prophet greater than a Prophet he is a Kāfir by consensus of all Muslims. It is explained in ash-Shifā Sharīf, Page 365 about this very same disbelief declared by consensus:
((وكذلك نقطع بتكفير غلاۃ الرافضى فى قولهم ان الائمۃ افضل من الانبياء
“Likewise, we surely, declare those extremist Rawāfiḍ as Kāfir who say that Āimmah are superior than prophets”.
Imām Nawawī has quoted in Kitab ar-Rauḍah and Imām Ibn al-Hajr Makkī has mentioned and confirmed this statement of ash-Shifā Shareef in I’lām BiQawāti’ al-Islam, Page 44, Matba’a Miṣr.
Mullā ‘Alī Qārī says in Sharḥ ash-Shifā, Volume 2, Page 526, Qustuntuniyah:
(هذا كفر صريح)
“This is a clear Kuf.”
It is in Manḥ ar-Rauḍ al-Azhar Sharḥ Fiqh al-Akbar, Page 146, Matba’a Ḥanafī:
“The statement which has been quoted from Karrāmiyah that it is possible that a Wali becomes greater than a Prophet. This is a Kufr, deviation and ignorance.@
It is Sharḥ al-Maqāṣid, Volume 2, Page 305, Qustutunuyah and in Tarīqah Muhammadiyah of ‘Allāmah Barkawī, Hand-Written Version, Section 2, Chapter1:
“Indeed, there is a consensus of Muslims on this that the Prophets, peace be upon them, are greater than Awliya (saints)”.
It is in Hadīqah Nadiyyah Sharḥ Tarīqah Muhammadiyah, Volume 1, Page 215, Matba’a Miṣr:
(التفضيل على نبى تفضيل على كل نبى)
“To make a non-Prophet greater than any of the Prophet is to make him greater than all Prophets.
It is in Sharḥ Aqāid Nasafī, Page 65, Matba’a Qadīm and in Tarīqah e Muhammadiyyah and in Hadīqah Nadiyyah, Page 215:
“To make a Wali greater than anyone of the Prophets, whether he is a messenger or not, is Kufr and deviation. And why not, because in this there is degradation of a Prophet when comparing him with a Wali and it is against the consensus. As it is known, all Muslims unanimously have agreed upon the greatness of the Prophets.”
It is in Irshād as-Sārī Sharḥ Ṣaḥīḥ Bukhārī, Volume 1, Page 175:
“A prophet is greater than a Wali. And this is a confirmed matter. And one, who utters anything against this, is a Kāfir, because, undoubtedly, it is one of the fundamentals of religion.
The present Rāfiḍī scholars have accepted these crystal clear Kufrs openly in their Fatwas (verdicts)
This Fatwa has been mentioned with full details in Risālah Takmilah Radd Rawāfiḍ and in Risālah Iẓhār al-Haq, Matba’a Ṣubh Ṣādiq, Sītāpūr 1293 A.H
Fatwa (1)
What do the scholars of authority in religion say in this matter that Wali of al-Muṣṭafā ‘Alī al-Murtaḍā Alayh as-Salām is superior than all preceding Prophets, except Muhammad the messenger of Allah? Or he is not?
Bayyinū Tūjarū (answer the Question, you will be rewarded)
The Answer
He is superior. Allah Knows.
The writer Mīr Āghā ‘Ufīya ‘Anhu
Fatwa (2)
What do you say about this matter that in the Qurān compiled by ‘Uthmān. Have the verses of praise of ‘Uthmān been altered or not?
Bayyinū Tūjarū (answer the Question, you will be rewarded).
The Answer
It is not sure and confirmed. But there are possibilities for this. Allah Knows.
The writer Mīr Āghā ‘Ufīya ‘Anhu
Fatwa (3)
The Second question is this. The Ahl al-Bayt (family) of the prophet, ‘Alī Murtaḍā in particular, is superior to all Prophet’s or not?
Bayyinū Tūjarū (answer the Question, you will be rewarded)
The Answer
The status of Aimmah Hudā was higher than not only all prophets, but also than the messengers, expect that of the Messenger of Allah. Also the status of Janāb Amīr (Sayyidunā ‘Alī) Allah Knows.
The writer Sayyid ‘Alī.
Fatwa (4)
The seventh question is this. Has any alteration or omission taken place in the Qurān compiled by Sayyidunā ‘Uthmān, or not?
The answer
The alteration of the compiler of The Qurān, but the burner and changer of the Qurān regarding the composition of Qurān i.e. the order of the chapters, is clear in the statements of the interpreters of both groups. Likewise, the omission of some of verses revealed about the excellence of the Ahl al-Bayt is proven by several evidence and diverse presumption.
The writer Sayyid ‘Alī.
The Rawāfiḍ in general, are followers of their scholars of authority. So, even if any illiterate Rāfiḍī is not aware of theses above mentioned Kufr, then still he can never refuse to accept the Fatwas of Mujtahideen. And suppose, if it happens that any Rāfiḍī refuses to accept Fatawa’s of his Mujtahideen, so at least he will never accept his Mujtahideen as Kāfir because of these Kufrs. Rather he will regard them as scholar and leader of his religion. And one who does not accept a Kāfir, a refuter of the fundamentals of religion, as Kāfir, he himself is a Kāfir. It is in ash-Shifā Sharīf, Pagee 362 about these very same unanimously accepted Kufrs:
“That is why we say: that person is Kāfir who does not accept a Kāfir as Kāfir, or hesitates or doubts in his Takfīr, or recommends his school of thought, although, along with these, he exposes himself as a Muslim and believes in truthfulness of Islam and the falsehood of other religions. With all his beliefs, he is a Kāfir because of the clear fact that he does not accept a Kāfir, as a Kāfir.”
It is on Page 321 of the very same ash-Shifā Sharīf and in Fatāwā Bazzāziyah, Volume 3, Page 322 and in Durara wo Ghurar, Volume 1, Page 300, Matba’a Miṣr and in Fatāwā Khayriyahz Volume 1, Page 94-95 and in Dur al-Mukhtār, Page 319 and in Majma’ al-Anhur, Volume 1, Page 618:
“One who doubts in his Kufr and its punishment, he himself is certainly Kāfir”.
The scholars have confirmed about the Rawāfiḍ and especially, about this verdict. Following is what ‘Allāmah Nūḥ Āfandī and Shaykh al-Islam Abdullāh Āfandī and ‘Allāmah Ḥamid ‘Imādī Āfandī (Mufti of Damascus and Syria) and ‘Allāmah Sayyid Ibn al-‘Ābidīn Shāmī in ‘Uqūd, Volume 1, Page 92, have passed this verdict in an answer to this question that what do the scholars say about Rawāfiḍ?
“These Kāfir’s have indulged in many types of Kufr. And one who hesitates in their Kufr, he is a Kāfir like them”.
‘Allāmah al-Wajūd Mufti Abū as-Su’ūd in his Fatāwā and ‘Allāmah Kawākabī Sharḥ Farāid Saniyyah and ‘Allāmah Muhammad Amīn ad-Dīn Shāmī in Tanqīḥ al-Ḥāmidiyah, Page 93, have said:
“The scholars of all ages and time have agreed unanimously on this that one who doubts in the Kufr of these Rafzees, is himself a Kāfir”.
A Great Warning
Dear Muslims! The main base of the verdict is on refusal of the fundamentals of religion. And the fundamentals because of their clear and intuitive proofs are always explicitly self-evident. So, even if there is no any clear order, still the judgment about them will be the same, that its refuter will be declared as a Kāfir. For example, the confirmation of this, that the world with all its parts, is mortal. This confirmation will not be found in any order. Eventually, the mortality of heaven and earth has been stated. But, according to the consensus of Muslims, one who believes in the eternity of anything besides Almighty Allah is undoubtedly a Kāfir. Its abundant evidences are mentioned in my Risālah, Maqāmi’ al-Ḥadid ‘Alā Khadā al-Manṭiq al-Jadīd (1304 A.H). So, the reason is the same that to believe in the mortality of everything beside Almighty Allah is one of the fundamentals of religion, which does not require any proof. It is in ‘Ilām Imām Ibn Hajr, Page 17:
“‘Allāmah Nawawī has, in addition, said: the correct is that it should be conditioned with this that if he denies anything which is known by Ijmā’ (consensus) as the fundamental of Islam, (he will become Kāfir) whether there is any order on that or not.”
That is why; any Tawīl (interpretation) in fundamentals of religion is not accepted. Al-Ḥamdulillāh the Holy Qurān which is present today in the hands of Muslims intact throughout the world from thirteen hundred years, according to the consensus of Muslims, without any addition and omission, is the same revelation of Almighty Allah which prophet Muhammad (peace be upon him) had brought to the people. And he had passed this very same Qurān into their hands for their beliefs, faith and action. This is the very same Qurān which had been safe and sound from any omission and addition and from any amendment and alteration. This is the very same Qurān which has been promised truly in (إِنَّا لَهُ لَحَافِظُونَ) “indeed We Ourselves surely are its Guardians” and definitely, this very same meaning of the verse is a fundamental of religion.
The meaning of the verse is not this that the Qurān which is found in the hands of Muslims from thirteen hundred years till today is not safe from omission and alteration. And the real Qurān has been hidden and kept in the cave of Sāmarrah by undescribed woman. This is a fiction and fabrication. To these Rawāfiḍ the meaning of (إِنَّا لَهُ لَحَافِظُونَ) is this that they want to make Muslims practice this amended, altered, incorrect and incomplete Qurān and they will keep and hide the real Qurān in the cave. As it is said in Persian: “to keep stone and gold without any use is of same importance”.
It means that to them the meaning of “Ḥāfiẓūn” is this that they will keep the Qurān away from Muslims and will not show them its shadow to them. Some dirty heart Rawāfiḍ have made Tāwīl to this extent that whatever and however alteration may occur in the Qurān, it will not affect its authenticity, because it is preserved intact in the knowledge of Almighty Allah and in Lauḥ Maḥfūẓ (protected tablet). While, in the knowledge of Allah nothing can change, so what is the peculiarity of Qurān? Torah and Bible are out of discussion, even a lost writing of no importance, where a single word of writer was not correct and it has vanished from the world, is intact in the knowledge of Almighty Allah. This type of dirty Tāwīl in the fundamentals of religion, are neither accepted nor on that account will the Kufr and apostasy not be defended. They are like those naturalists who said: heaven is extreme height, and Gabriel and angels are forces of goodness, and Iblīs and Satan are forces of evils, and resurrection, paradise and hell are only spiritual and not physical. Qādiyānī the apostate changed meaning “Khātam an-Nabiyyīn” (seal of prophet) to Afḍal al-Mursalīn (superior than all prophets) and another person (from Deoband) changed this meaning of “Khātam an-Nabiyyīn” to Nabī Bizzāt (real prophet). If these types of Tāwīl are accepted then the whole Islam and Imān will be disrupted and sabotaged. The idol worshipers will make Tāwīl of “Lā ilāha ilallāh” that it’s meaning is that there are other deities of worship, but Almighty Allah is greater and mightier than them all. It does not mean that there is no other deity of worship beside Almighty Allah. As it is clearly understood in the statements of the Arabs. Like Lā fatā illa ‘Alī wa lā saifa illā Dhulfiqār, that there is no warrior like Sayyidunā ‘Alī and there is no sword like Zulfiqaar. It does not mean that there is no warrior except ‘Alī and there is no sword except Zulfiqaar.
This point should be always kept in mind. It will protect you from filthy beliefs and dirty myths of these apostates of times and false proclaimers of Islam.
(وباللہ التوفیق والحمد للہ ربّ العٰلمین)
Wa billāhi taufīq wa al-ḥamdulillāhi rabb al-‘Ālamīn.
In short, following is the unanimous, final and explicit verdict about these Tabarrāī and Rāfiḍī
They are Kuffar (disbelievers) and Murtaddeen (apostates). Their slaughtered animals are dead (not allowed to consume). To make Nikah with them is not only Haraam (forbidden) but an absolute fornication. Ma’ādhallāh, (I seek refuge of Allah) if the man is a Rāfiḍī and the woman is a Muslim then it is a cause of severe wrath of Almighty Allah. And if the man is Sunni and the wife is one of them (Rāfiḍī), then still Nikah will not be valid and it will be only fornication. And children will be Wālad az-Zinā (of fornication) and they will not get the heritage of the father, even if the children are Sunni because according to Shariah there is no father for Wālad az-Zinā. And the woman will neither deserve the heritage nor Mahar (dowry) because there is no Mahar for Zaniyah (fornicator woman). A Rāfiḍī can never get the heritage of any one of his relatives, even a son from his father and a daughter from her mother. In fact there is no share of heritage for him from a Kāfir and even from a Rāfiḍī of his own belief, let alone the heritage of a Sunni or a Muslim. To associate, to intermingle, to greet and to talk with any Rafizee man or woman, a knowledgeable person or an illiterate person, is a major sin and strictly Ḥarām (forbidden). One who regards them as a Muslim after being aware of their cursed beliefs, or doubts them being a Kāfir, he himself is a Kāfir according to the consensus of leading scholars of Islam. The Shari’ah rules mentioned above about the Rawāfiḍ, are the rules about him. This is Farḍ (obligatory) upon Muslims to heed to this Fatwa (verdict) attentively and become a true, staunch Sunni Muslim by following this Fatwa.
(وباللہ التوفیق واللہ سبحٰنہ و تعالٰی اعلم و علمہ جل مجدہ اتم واحکم)
Wa Billāhi at-Tauffīq wallāhu Subḥānahū wa Ta’ālā A’alam wa ‘Ilmuhū Jalla Majdudhū Atam wa Aḥkam.
Katabahū Abduhū al-Mudhnib Ahmad Riḍā al-Barailawī ‘Ufīya ‘Anhu Bi-Muhammad al-Muṣṭafā al-Ummī (Sallallahu Ta’aala Alaihe wasallam)
Muhammadī Sunnī Hanafī Qādirī Abd al-Muṣṭafā Ahmad Riḍā Khān