Biographies of Rafidi narrators claimed to be from the Ahlus Sunnah

Allah will tell the ‘Ulama’ on the Day of Qiyamah when he sits on His Kursi to judge between His servants
March 12, 2019
When I wrote the masahif, I presented them to ‘Uthman
March 12, 2019

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Biographies of Rafidi narrators claimed to be from the Ahlus Sunnah


Aban ibn Taghlib

Al Dhahabi clearly states that he was from the prominent Rawafid as claimed by the Rawafid. He says, “He is truthful per se. A great scholar. His bid’ah is hidden. He does not deal with the major issues. His ahadith reach about 100. Al Bukhari did not report from him. He died in the year 141 A.H.”[1]


Ibrahim ibn Muhammad ibn al Mu’ayyad Abu Bakr ibn Hamawayh al Juwayni

Ibn Hajar introduced him as a shafi’i sufi while Muhsin al Amin al ‘Amili listed him among the notable Shia and titled him as al Hamawa’i, attributing him to his grandfather Hamawayh. He said, “He has a book Fara’id al Simtayn fi Fada’il al Murtada wa al Batul wa al Sibtayn (regarding the virtues of ‘Ali, Fatimah, Hassan, and Hussain) in Tehran.

Al Dhahabi says, “Sheikh from Khorasan. Was a gatherer of firewood at night, i.e. in narrating batil concocted ahadith.”[2]


Ibn Abi al Hadid

Al Khuwanasari says:


He is ‘Izz al Din ‘Abdul Hamid ibn Abi al Hassan ibn Abi al Hadid al Mada’ini, the author of the famous Sharh Nahj al Balaghah. He is from the senior research scholars, the eminent well-grounded noblemen, devotee of the pure infallible Ahlul Bayt… according to the indication of his lofty rank in din and his extremism in the wilayah of Amir al Mu’minin radiya Llahu ‘anhu.

His commentary is noble and comprises of every precious and remarkable thing, and every pleasant smelling breeze. He was born in the beginning of Dhu al Hijjah 586 A.H. One of his works is Sharh Nahj al Balaghah in 20 volumes which he authored for the treasury of the books of vizier Mu’ayyid al Din Muhammad ibn al ‘Alqami. After completing it, he sent it with his brother Muwaffaq al Din Abu al Ma’ali. The receiver sent him 1000 gold coins, a priceless garment, and a horse.[3]


Ibn al Maghazili al Shafi’i

Assumed to be the author of al Manaqib.

The Rawafid mention that he wrote the book Manaqib ‘Ali ibn Abi Talib. Muhammad Baqir al Bahbudi did the research on it.[4]

I found the Rawafid narrating from his book that Sayyidina ‘Ali radiya Llahu ‘anhu was light prior to Allah subhanahu wa ta ‘ala creating the heavens and earth. Then Allah divided this light between him and Muhammad salla Llahu ‘alayhi wa sallam.[5]

He cites the same commentaries like the Batiniyyah Rawafid do. For example: al mishkah (niche) refers to Sayyidah Fatimah and al misbah (lamp) is Hassan, and al zujajah (glass) is Hussain and al kawkab al durriy (pearly [white] star) is Sayyidah Fatimah and nur ‘ala nur (light upon light) is an Imam from Fatimah after an Imam.[6]

He reports that no one will cross the Bridge except with a decree from Sayyidina ‘Ali radiya Llahu ‘anhu.[7]

And Allah’s statement:

 إِنَّكَ عَلَىٰ صِرَاطٍ مُّسْتَقِيمٍ

Indeed, you are on a straight path[8] i.e. the path of ‘Ali ibn Abi Talib radiya Llahu ‘anhu.


Who is also referred to in:

وَإِنَّهُ لَذِكْرٌ لَّكَ وَلِقَوْمِكَ

And indeed, it is a remembrance for you and your people,[9][10]


Al Khawarizmi al Hanafi

His name is al Muwaffaq ibn Ahmed ibn Abi Sa’id Ishaq ibn al Mu’ayyad al Makki al Hanafi referred to as Akhtab Khawarizmi. He is a Mu’tazili who studied at the feet of al Zamakhshari.

He is a Rafidi who reports an abundance of forgeries from dajjals and kadhabs, like Ibn Shadhan al Rafidi and Muhammad ibn ‘Abdullah al Balawi. Hafiz al Dhahabi and Hafiz Ibn Hajar noted this.

Al Dhahabi says, “His book is replete with fabrications.”[11]

He also says, “Akhtab Khawarizmi has reported from this dajjal Ibn Shadhan many hadith that are batil, disgusting, and awful on the merits of Sayyidina ‘Ali radiya Llahu ‘anhu. One of these via a dark isnad:


عن مالك عن نافع عن ابن عمر مرفوعا من أحب عليا أعطاه الله بكل عرق في بدنه مدينة في الجنة

From Malik―from Nafi’―from Ibn ‘Umar attributed to Rasulullah salla Llahu ‘alayhi wa sallam that whoever loves ‘Ali, Allah will give him in lieu of every vein in his body a city in Jannat.”[12]


One of his batil reports is:


يا علي لو أن عبدا عبد الله ألف عام و كان له مثل أحد ذهبا فأنفقه في سبيل الله و حج ألف سنة على قدميه ثم قتل بين الصفا و المروة مظلوما ثم لم يوالك لم يرح رائحة الجنة و لم يدخلها

O ‘Ali, if a servant worships Allah for 1000 years, possesses gold equivalent to mount Uhud and spends that in the Path of Allah, and performs hajj for 1000 years on foot, and is finally martyred between Safa and Marwah unjustly, but does not befriend you, he will not smell the fragrance of Jannat nor enter it.[13]


This necessitates that whoever takes Sayyidina Abu Bakr, Sayyidina ‘Umar, and Sayyidina ‘Uthman radiya Llahu ‘anhum as their leader are from Hell. By Allah, this is undoubtedly rafd.


‘Ubaidullah al Haskani

Author of the book Shawahid al Tanzil.

The Rawafid commonly cite him. He was from the ‘Ulama’ of the Ahnaf, but then Allah turned his heart and he leaned towards tashayyu’.

It appears that he authenticated the hadith of the sun returning for ‘Ali bin Abi Talib which demonstrates his [lack of] proficiency in hadith as well as his tashayyu’.[14] Probably there is tahrif in this sentence since the one who authenticates the hadith of the sun returning is not proficient in hadith.

Al Dhahabi regarded his tashih of this hadith as proof for his tashayyu’.[15]

It is not possible for al Haskani to be a Hanafi and Rafidi at the same time because the Ahnaf consider the Rawafid as kuffar. Al Subki has mentioned that Abu Hanifah’s view, and one view of al Shafi’i, and apparently in al Tahawi’s ‘aqidah is the kufr of one who verbally abuses Sayyidina Abu Bakr radiya Llahu ‘anhu.[16]

He mentioned in the same book that swearing Abu Bakr and ‘Umar radiya Llahu ‘anhuma and rejecting their leadership is kufr.

Abu Yusuf the eminent student of Abu Hanifah said, “I do not perform salah behind a Jahmi, a Rafidi, or a Qadari.”[17]

Al Subki remarks, “I saw in al Muhit of the books of the Hanafiyyah from Muhammad that salah behind the Rawafid is not accepted.”[18]


Al Qunduzi al Hanafi

Sulaiman ibn Khawjah Ibrahim Qublan al Hussaini al Hanafi al Naqshabandi al Qunduzi[19] (1220 – 1270 A.H. -1805 – 1853)

He is a Naqshabandi Sufi. In fact, he is among the fanatical Sufi and philosophers on the creed of Ibn ‘Arabi who was labelled a kafir by 500 distinguished ‘Ulama’ unanimously.

He is a Rafidi and the Rawafid are kuffar according to the Ahnaf.

Al Qunduzi was enamoured by Ibn ‘Arabi belief of al ittihadi (unified existence).

Al Sakhawi accused Ibn ‘Arabi of having the belief of wahdat al wujud (unified existence) between Allah and His creation.[20]

Abu Hayyan al Nahwi labelled Ibn ‘Arabi a heretic due to his view of wahdat al wujud.[21]

He was crazy about Muhyi al Din Ibn ‘Arabi and his books Fusus al Hikam and al Futuhat al Makkiyyah which are the worst books of kufr recognised in existence.

He always describes him as al Sheikh al Akbar.[22]

There is no trace of this book of his, i.e. Yanabi’ al Mawaddah, except by the Rawafid who published it. It is not published by any of the Ahlus Sunnah publishers. Sayed ‘Ali Ashraf Jal al Hussaini researched the book and it was printed in Dar al Uswah in Iran.

Since it is disgusting and worthless to the scholars, the Rafidi researcher of the book was compelled to suffice on writing a rafidi biography of him which was penned by Muhammad Mahdi al Khurasani who acknowledges that he had deep veneration for Muhyi al Din Ibn ‘Arabi and he would writes his books Fusus al Hikam and al Futuhat al Makkiyyah with his own hands.[23]

The Rafidi researcher clearly states that al Qunduzi claims that he was from the Hussaini lineage but this claim of his is not founded.[24]

From the very first sentence of his book, I found him uttering kufr. He claims that Allah subhanahu wa ta ‘ala created Muhammad salla Llahu ‘alayhi wa sallam from the light of His being and that that was the source of the universes in creating the creations.[25]

He claims that Ahmed ibn Hambal and Abu Nuaim al Asbahani have written books on the virtues of the Ahlul Bayt.[26] This is also unfounded.

What substantiates his rafd, and ignorance of the Sunnah is his citation of the fabrications that when the verse:


قُلْ لَّا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلَّا الْمَوَدَّةَ فِي الْقُرْبىٰ

Say, [O Muhammad], “I do not ask you for this message any payment [but] only good will through kinship.”[27]


was revealed, Rasulullah salla Llahu ‘alayhi wa sallam summoned Fatimah and gifted her Fadak in compliance to Allah’s command.[28]


Al Kanji al Shafi’i author of the book Kifayat al Talib

The Rawafid mention that he is Abu ‘Abdullah Muhammad ibn Yusuf al Shafi’i (d. 658 A.H.)

It appears that he is a Rafidi or a Mutaraffid (fanatical Rafidi) with evidence of a Rafidi’s acknowledgement (i.e. Muhammad ibn Ahmed al Qummi) that he found him slain with his stomach ripped open on account of his inclinations to Shi’ism.[29]

I say: Instead, because he adopted the quality of betrayal from the Rawafid. The scholars have reported that he was an agent of the Tatars aping his predecessor Nasir al Din al Tusi.

Ibn Kathir has mentioned while relating the incidents of the war with the Tatars:


و قتلت العامة وسط الجامع شيخا رافضيا كان مصانعا للتتار على أموال الناس يقال له الفخر محمد بن يوسف بن محمد الكنجي كان خبيث الطوية مشرقيا ممالئا لهم على أموال المسلمين قبحه الله و قتلوا جماعة مثله من المنافقين

The masses killed a Rafidi old man in the middle of the Jami’ Masjid who cooperated with the Tatars upon people’s wealth who was called al Fakhr Muhammad ibn Yusuf ibn Muhammad al Kanji. He was malevolent, an infiltrator, and a secret agent of theirs upon Muslims’ wealth. May Allah disfigure him. The masses killed a group of hypocrites of his ilk as well.[30]


Thereafter, I found in Kitab al Yaqin of Ibn Ta’us something that further supports his rafd and lies. He quotes before us some snippets of the sections of his book Kifayat al Talib fi Manaqib ‘Ali ibn Abi Talib.

For example:

  • Rasulullah salla Llahu ‘alayhi wa sallam called him Sayed al Muslimin (leader of the Muslims) and Wasi Rasul Rabb al ‘Alamin (the wasi of the Messenger of the Lord of the worlds).
  • Jibril named him Amir al Mu’minin.

Ibn Ta’us has related that he believed that Muhammad ibn al Hassan al ‘Askari was the awaited Imam al Mahdi.[31]

I have found the Shia admitting that he had a book titled al Bayan fi Akhbar Sahib al Zaman implying al Mahdi.[32] This proves that he had shia and rafidi ideologies.

We do not know any shafi’i who believes in the Hidden Mahdi. However, the Rawafid misuse the word shafi’i to deceive the adherents of the Ahlus Sunnah.

The statement of Ibn Kathir is sufficient to silence those who think that he was shafi’i whereas al Shafi’i is exonerated and innocent from the treacherous Rawafid.


The Shafi’iyyah dissociate from the Rawafid:

Abu Mansur al Baghdadi says, “The students of al Shafi’i, Malik, Dawood, Ahmed ibn Hambal, Ishaq ibn Rahwayh state the necessity of repeating the salah performed behind a Qadari, Khariji, and Rafidi, and every mubtadi’. Every mubtadi’’s bid’ah negates his tawhid.”[33]

Al Shafi’i affirms:

لم أر أحدا أشهد بالزور من الرافضة

I have not seen anyone more brazen in lying than the Rawafid.[34]


Al Shafi’i was asked, “Should I perform salah behind a Rafidi?”

He replied, “Do not perform salah behind a Rafidi.”[35]


Kanz al ‘Ummal of al Muttaqi al Hindi

One of the sources the Rawafid love citing from to challenge us is Kanz al ‘Ummal. This shows their ignorance or at least their unfamiliarity with our books. Kanz al ‘Ummal is an index for the ahadith of al Sunan and al Masanid. He writes a hadith and then puts few letters at the end to indicate its source. For instance taba refers to al Tabarani, etc., these poor fellows think that it is from the nine books.

Similarly, they report da’if ahadith and reference them to Mizan al I’tidal of al Dhahabi. They are ignorant of the fact that al Dhahabi has penned the biography of a rafidi or kadhab and cited this narration as an example of his lies. The Rawafid then capitalise on this and deceptively quote it before the general masses who do not know the reality of the trick played on them.


Muhammad ibn Talhah al Shafi’i

Sheikh Shams al Din writes in his biography, “He heard in Naysabur from al Mu’ayyad al Tusi. He entered some delirium and deviation. And did work on symbolism and claimed that he has extracted knowledge of the unseen and knowledge of the Last Day. He died in Aleppo in 652 A.H. and had passed the age of 70.”[36]

One of his works is: al Durr al Munazzam fi al Sirr al A’zam al Mu’azzam.

Sheikh Kamal al Din Abu Salim Muhammad ibn Talhah al ‘Adawi al Jaffar al Shafi’i (d. 652 A.H.):


All praise is due to Allah who apprises who He chooses from His righteous servants of the hidden secrets …

He then mentions there that he has a pious brother who disclosed to him in seclusion a lawh (tablet) which he saw. He took it and found it to be filled with circles and letters not knowing its meaning. In the morning, he slept and saw ‘Ali ibn Abi Talib radiya Llahu ‘anhu in his dream honouring this tablet. He then told him some things which he did not understand and gestured to Kamal al Din that he will explain it. So this man attended him and explained the incident and the circles, etc. He added this article to it and it became famous as Jafr ibn Talhah. Al Buni says in Shams al Ma’arif al Kubra that this pious man made i’tikaf in Bayt al Khitabah in Jami’ of Aleppo and his general supplications to His Lord was to show him the Grand Name. In this state of his, one night he saw a tablet of brilliance with shapes. He went up to the tablet to scrutinise it and noticed it had four lines and in the middle was a circle and inside it was another circle. Al Bastami mentioned that this man is Sheikh Abu ‘Abdullah Muhammad ibn al Hassan al Akhmimi and his student is Ibn Talhah. He realised from its signs and shapes when the universe will come to an end, but from a symbolic angle. Sheikh Abu al ‘Abbas Ahmed ibn ‘Abdul Karim ibn Salim ibn al Khallal al Himsi uncovered its hidden meanings the year 662 A.H. and mentioned that the meaning of its clear address with letters upon which this circle rests is when the numbers reach 990, the world will come to an end.

I say: That time has long passed and the world is still in operation. All praise belongs to Allah. Such statements of his has led to bad perceptions about him otherwise it can be said that he meant something else.[37]


Al Mas’udi author of Muruj al Dhahab

  • He is a staunch shia.[38]
  • Hafiz says, “His books are explicit that he was a shia mu’tazili.[39]
  • They have written his biography since he was of their ilk. [40]
  • He lists his criticism and lies against the Sahabah radiya Llahu ‘anhum.


Nur al Din ‘Ali ibn Muhammad ibn al Sabbagh al Maliki

Al Fusul al Muhimmah fi Ma’rifat al A’immah wa Fadlihim wa Ma’rifat Awladihim wa Nasalihim of Sheikh al Makki (d. 855 A.H.). He refers to the 12 Imams, the first of whom is ‘Ali ibn Abi Talib radiya Llahu ‘anhu and the last is the awaited Imam al Mahdi. He allocated a separate section for each of them and many sections for the first three Imams. Some have assigned the author to rafd due to this. He mentions in the khutbah of the book, “All praise belongs to Allah who has assigned for the well-being of this ummah a just Imam.”[41]


Yusuf ibn Qizughli Abu al Muzaffar Sibt ibn al Jawzi

Al Dhahabi states, “He narrates from his grandfather and a group of people. He authored the book Mir’at al Zaman, wherein you will find him narrating repulsive incidents. I do not accept him to be reliable in his narrations. Rather, he deviates and speculates. Moreover, he observes rafd. He has a book in this regard; we seek Allah’s protection from it. He died in 654 A.H. in Damascus. Sheikh Muhyi al Din al Susi prayed after the obituary of Sibt ibn al Jawzi reached him, ‘May Allah not have mercy on him. He was a Rafidi.’ He was proficient in lecturing and a tutor of the Hanafiyyah.”[42]

After al Dhahabi stumbled upon his books, it became manifest that he was a Rafidi, not a Sunni.[43]


Next⇒ When I wrote the masahif, I presented them to ‘Uthman

[1] Siyar A’lam al Nubala’ vol. 6 pg. 308.

[2] Al A’lam vol. 1 pg. 63.

[3] Rawdat al Jannat vol. 5 pg. 20 – 21; al Kuna wa al Alqab vol. 1 pg. 185; Agha Buzurk al Tahrani: al Dhari’ah vol. 41 pg. 158.

[4] Dar al Adwa’ 1403 A.H.

[5] Kashf al Ghita’ vol. 1 pg. 10.

[6] Masa’il ‘Ali ibn Jafar pg. 317.

[7] Sharh Usul al Kafi vol. 5 pg. 181, 185.

[8] Surah al Zukhruf: 43.

[9] Surah al Zukhruf: 44.

[10] Sharh Usul al Kafi vol. 7 pg. 80.

[11] Minhaj al I’tidal vol. 1 pg. 477.

[12] Mizan al I’tidal vol. 6 pg. 55; Lisan al Mizan vol. 5 pg. 62; al Kashf al Hathith vol. 1 pg. 218.

[13] Mizan al I’tidal vol. 6 pg. 206; al Kashf al Hathith vol. 1 pg. 235.

[14] Tabaqat al Huffaz vol. 1 pg. 442.

[15] Tadhkirat al Huffaz vol. 3 Biography: 1200.

[16] Fatawa al Subki vol. 2 pg. 590.

[17] Al Lalka’i: Sharh Usul I’tiqad Ahlus Sunnah vol. 4 pg. 733.

[18] Fatawa al Subki vol. 2 pg. 576; Usul al Din pg. 342.

[19] Al A’lam vol. 3 pg. 125.

[20] Al Daw’ al Lami’ vol. 6 pg. 186, vol. 9 pg. 220 – 221.

[21] Tafsir al Bahr al Muhit vol. 3 pg. 449.

[22] Yanabi’ al Mawaddah vol. 1 pg. 36.

[23] Muqaddamah Yanabi’ al Mawaddah vol. 1 pg. 18

[24] Yanabi’ al Mawaddah vol. 1 pg. 21.

[25] Ibid vol. 1 pg. 23.

[26] Ibid pg. 27.

[27] Surah al Shura: 23

[28] Ibid pg. 138.

[29] Mi’ah Manqabah min Manaqib Amir al Mu’minin pg. 8.

[30] Al Bidayah wa al Nihayah vol. 13 pg. 221.

[31] Al Sirat al Mustaqim vol. 2 pg. 219.

[32] Muhammad ibn Ibrahim al Nu’mani: Kitab al Ghaybah pg. 10.

[33] Usul al Din pg. 342.

[34] Al Sunan al Kubra vol. 10 pg. 208; Siyar A’lam al Nubala’ vol. 10 pg. 89.

[35] Siyar A’lam al Nubala’ vol. 10 pg. 31.

[36] Al Wafi bi al Wafiyyat vol. 3 pg. 146.

[37] Kashf al Zunun vol. 1 pg. 734.

[38] Sarih al Bayan pg. 93.

[39] Lisan al Mizan vol. 4 pg. 256 – 258 Biography: 5797; Siyar A’lam al Nubala’ vol. 15 pg. 569; Tabaqat al Subki vol. 3 pg. 456.

[40] A’yan al Shia vol. 41 pg. 198.

[41] Kashf al Zunun vol. 2 Biography: 1271.

[42] Mizan al I’tidal vol. 7 pg. 304.

[43] Siyar A’lam al Nubala’ vol. 23 pg. 297.