When we look at the Rawafid we will find that they have exaggerated in opposing the Sahabah radiya Llahu ‘anhum and excommunicating them, and have considered their noble to be renegades, free are they from that. In fact, they have deemed cursing them morning and evening to be an act of worship through which they seek proximity to Allah subhanahu wa ta ‘ala. They have established innumerable rewards, by forging lies against Allah subhanahu wa ta ‘ala, for the one who reviles them morning and evening. They have fabricated lies and forgeries against them which no person with basic intellect can ever believe. Their hatred for the elite Sahabah radiya Llahu ‘anhum is of such an extreme that they dislike using the word ‘ten’ which is usually said to refer to the ‘ten Sahabah’ radiya Llahu ‘anhum who were promised Jannat.
In doing so, they have deviated from the way of Allah subhanahu wa ta ‘ala and His Rasul salla Llahu ‘alayhi wa sallam regarding the believers in general and regarding the Sahabah radiya Llahu ‘anhum specifically whom Allah subhanahu wa ta ‘ala has praised and about whose goodness he has testified. As a result, they have rejected the testimony of Allah subhanahu wa ta ‘ala regarding them and deemed reviling his friends by way of excommunication to be an act of worship to him. So much so that they did not even thank them for their favour of conveying the Din to them and for extracting them from paganism and fire-worship to the light of Islam. They obliviated their striving with their lives and wealth owing to which the people entered the Din of Allah subhanahu wa ta ‘ala in droves and through which they took the people out from the worship of men to the worship of the creator of men.
Hence, there is not a single book from the books of the Shia, despite being abundant, that does not contain disparaging remarks and vituperative comments regarding the Rightly Guided Khalifas and the rest of the Sahabah radiya Llahu ‘anhum, with the exception of select individuals whom they have excluded. Hence, they have referred to Abu Bakr and ‘Umar and their daughters, Aisha and Hafsah radiya Llahu ‘anhum, as the two idols of the Quraysh, their two Jibts (superstitious objects) or their Taghuts (transgressors) and their two daughters. Also, at times they refer to Abu Bakr and ‘Umar radiya Llahu ‘anhuma as Jibt and Taghut, at times they refer to them as ‘the first and ‘the second’, and at times they add ‘the third’ to refer to ‘Uthman radiya Llahu ‘anhu.
So, what has made the Rawafid deviate from the straight path and slip into the ditch of disparaging the Sahabah radiya Llahu ‘anhum, that ditch which eventually leads to the depth of the Fire of Jahannam. Despite Nabi salla Llahu ‘alayhi wa sallam warning against the repercussions of reviling the Sahabah radiya Llahu ‘anhum the Shia ideology stands upon the belief of opposing the Sahabah radiya Llahu ‘anhum. This is because the belief of the Rawafid is centred around the necessity of successorship and Imamah after Nubuwwah; they believe in them as divine stations for which Allah subhanahu wa ta ‘ala selected ‘Ali radiya Llahu ‘anhu and for which Nabi salla Llahu ‘alayhi wa sallam had taken covenants from all the Sahabah radiya Llahu ‘anhum on the day of Ghadir Khum to appoint ‘Ali radiya Llahu ‘anhu as their Imam. But, as they allege, the Sahabah radiya Llahu ‘anhum conspired to usurp the Caliphate of ‘Ali radiya Llahu ‘anhu. This was a clandestine agreement between Abu Bakr and ‘Umar which stated that ‘Umar will pledge to Abu Bakr radiya Llahu ‘anhu to appoint him as the Khalifah of Nabi salla Llahu ‘alayhi wa sallam in lieu of which the latter will appoint the former as his successor thereafter. After having done this, they distorted the Noble Qur’an, disbelieved and apostatized. And with this being the ‘case’ obviously they would revile the Sahabah radiya Llahu ‘anhum and despise them. This is only because of the hypocrisy which was thriving in their hearts.
It is without a doubt that criticizing the Sahabah radiya Llahu ‘anhum of Rasul Allah salla Llahu ‘alayhi wa sallam entails criticizing the Din of Allah subhanahu wa ta ‘ala and his Shari’ah. This criticism is linked to their fallacious belief of Imamah. Hence, their books were primarily authored to defend this belief, and in doing so these books disparaged the noblest generation ever known to humanity and they impugned the Sahabah radiya Llahu ‘anhum of Rasul Allah, may Allah subhanahu wa ta ‘ala be pleased with them. Consequently, no one was spared from their criticism, besides those who in history were known to have associated with ‘Ali radiya Llahu ‘anhu. Likewise, their belief regarding the infallibility of the Imams propelled them not to just see them as reliable narrators, but to consider them to be a source of legislation. This means that their statements are Sunnah and it is obligatory to follow them just like the Sunnah of Rasul Allah salla Llahu ‘alayhi wa sallam without any difference whatsoever, as has been discussed already.
Nonetheless, hereunder we will cite some examples from the books of the Rawafid regarding the Sahabah radiya Llahu ‘anhum in order to confirm the evidence against them, and so that the stance of the Rawafid regarding Rasul Allah salla Llahu ‘alayhi wa sallam becomes clear.
1. Humran ibn A’yan narrates:
قلت لأبي جعفر جعلت فداك ما أقلنا لو اجتمعنا على شاة ما أفنيناها فقال ألا أحدثك بأعجب من ذلك المهاجرون والأنصار ذهبوا إلا وأشار بيده ثلاثة
I said to Abu Jafar ‘alayh al Salam, “May I be sacrificed for thee, how little are we? If we gather upon a lamb, we will not finish it.”
He replied, “Should I not tell you something even stranger? The Muhajirin and the Ansar went besides,” and he indicated with his hand “three.”
Thereby intending that they all apostatized besides three.
Another narration identifies these three individuals. Hence, Abu Jafar ‘alayh al Salam is reported to have said:
كان الناس أهل ردة بعد النبي صلى الله عليه وآله إلا ثلاثة فقلت ومن الثلاثة فقال المقداد بن الأسود وأبو ذر الغفاري و سلمان الفارسي رحمة الله وبركاته عليهم ثم عرف أناس بعد يسير
“The people became apostate after Nabi salla Llahu ‘alayhi wa sallam with the exception of three.”
I said, “Who are the three?”
He replied, “Miqdad ibn al Aswad, Abu Dhar al Ghifari, and Salman al Farisi, may the mercy of Allah and His blessings be upon them. Then other people came to realise after a while.”
These individuals who came to a realisation later on number only four. This means that the total number of people who were saved from apostasy, in the books of the Shia, are seven. Hence, in Rijal al Kashshi the following features from Abu Jafar:
ارتد الناس إلا ثلاثة نفر سلمان وأبو ذر و المقداد قال: فقلت: فعمار فقال قد كان حاص حيصة ثم رجع ثم قال إن أردت الذي لم يشك ولم يدخله شئ فالمقداد فأما سلمان فإنه عرض في قلبه عارض أن عند ذا يعني أمير المؤمنين الله الأعظم لو تكلم به لأخذتهم الأرض وهو هكذا فلبب ووجئت في عنقه حتى تركت كالسلعة و مر به أمير المؤمنين فقال يا أبا عبد الله هذا من ذاك بايع فبايع وأما أبو ذر فأمره أمير المؤمنين بالسكوت ولم يكن تأخذه في الله لومة لائم فأبى إلا أن يتكلم فمر به عثمان فأمر به ثم أناب الناس بعد فكان أول من أناب أبو سنان الأنصاري، وأبو عمرة وشتيره حتى عقد سبعة ولم يكن يعرف حق أمير المؤمنين ع إلا هؤلاء السبعة
“The people apostatized besides three: Salman, Abu Dhar, and Miqdad.”
I asked, “What about ‘Ammar?”
He replied, “He deviated and then returned,” and then he said, “If you want to know the one that did not doubt and to who nothing occurred, then that was Miqdad. As for Salman, a thought occurred to him that in the possession of Amir al Mu’minin is the Ism A’zam (the great name) of Allah which if he utters the earth will grip them. And whilst he was in this assumption he was grabbed by the neck and his neck was pierced till it was left like a commodity. Amir al Mu’minin passed by him and said, ‘O Abu ‘Abdullah, this is because of that (the Ism A’zam) so pledge.’ He thus pledged. As for Abu Dhar, Amir al Mu’minin had ordered him to remain silent, for the criticism of any criticizer would not bother him for Allah, but he refused but to talk. ‘Uthman passed by him and issued an order regarding him (that he be banished). Thereafter some people repented, and the first to repent was Abu Sinan al Ansari, Abu ‘Amrah, and Shatirah. And they were seven people, hence only these seven people acknowledged the right of Amir al Mu’minin.”
Abu Basir narrates:
قلت لأبي عبد الله ارتد الناس الا ثلاثة أبو ذر وسلمان والمقداد قال فقال أبو عبد الله ع فأين أبو ساسان وأبو عمرة الأنصاري
I said to Abu ‘Abdullah ‘alayh al Salam, “Did all the people apostatize besides Abu Dhar, Salman, and Miqdad?”
He replied, “And what about Abu Sasan and Abu ‘Amrah al Ansari?”
Furthermore, these three individuals who were saved from apostasy were not spared from being reviled and disparaged in the books of the Shia. Hence, the following appears in Rijal al Kashshi:
يا أبا ذر إن سلمان لو حدثك بما يعلم لقلت رحم الله قاتل سلمان
Amir al Mu’minin said, “O Abu Dhar, if Salman had to tell you what he knows you would say, ‘May Allah subhanahu wa ta ‘ala have mercy on the killer of Salman.”
And Jafar narrates from his father the following:
ذكرت التقية يوما عند علي عليه السلام فقال: لو علم أبو ذر ما في قلب سلمان لقتله
Abu Basir says:
سمعت أبا عبد الله عليه السلام يقول: قال رسول الله صلى الله عليه وآله: يا سلمان لو عرض علمك على مقداد لكفر، يا مقداد: لو عرض علمك على سلمان لكفر
I heard Abu ‘Abdullah ‘alayh al Salam saying, “Rasul Allah salla Llahu ‘alayhi wa sallam said, “O Salman, if your knowledge was presented to Miqdad he would disbelieve, and O Miqdad, if your knowledge was presented to Salman he would disbelieve.”
In addition, all these narrations that deem that ideal and unique society to be renegade and do not exclude except three, or four, or seven individuals at most, have no mention of the Ahlul Bayt. Hence, the ruling of apostasy in these texts include all the Sahabah radiya Llahu ‘anhum, i.e. the family of Rasul Allah salla Llahu ‘alayhi wa sallam, his wives—the Mother of the Believers, and others besides them. Thus, the Companions and the household are both included, whereas the forger of these narrations claims to be a partisan of the Ahlul Bayt. So, is this not evidence of the fact that Shi’ism is a disguise being deployed to execute sinister agendas against Islam and its people?
Ibn Taymiyyah mentions:
زعم أنهم ارتدوا بعد رسول الله صلى الله عليه وسلم إلا نفراً قليلاً لا يبلغون بضعة عشر نفساً أو أنهم فسقوا عامتهم فهذا لا ريب أيضاً في كفره لأنه مكذب لما نصه القرآن في غير موضع من الرضا عنهم والثناء عليهم بل من يشك في كفر مثل هذا فإن كفره متعين فإن مضمون هذه المقالة أن نقلة الكتاب والسنة كفار أو فساق وأن هذه الآية التي هي كُنتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ وخيرها هو القرن الأول كان عامتهم كفارًا أو فساقًا ومضمونها أن هذه الأمة شر الأمم وأن سابق هذه الأمة هم شرارها والكفر هذا مما يعلم بالاضطرار من دين الإسلام ولهذا تجد أن عامة من ظهر عليه شيء من هذه الأقوال فإنه يتبين أنه زنديق
Whoever claims that they apostatized after Rasul Allah salla Llahu ‘alayhi wa sallam with the exception of a few who barely reach ten and some odd individuals, or that majority of them were sinful, then there is no doubt in his disbelief. This is because he is belying the emphatic assertions of the Qur’an in multiple places, places wherein pleasure for them has been announced, and their praises have been extolled. In fact, the disbelief of a person who doubts the disbelief of such an individual is also necessary. For this idea entails that the transmitters of the Qur’an and the Sunnah are either disbelievers or imposters, and that this verse, ‘You are the best of people produced for mankind’, the best whereof were the first generation, were mostly disbelievers or imposters. This entails that this Ummah is the worst of nations, and that the forerunners of this Ummah are the worst of its individuals. And this being disbelief is categorically known in the Din of Islam. Thus, you will find that majority of those from who such statements emerge are heretics.
عني بها قريشا قاطبة الذين عادوا رسول الله صلى الله عليه و آله و نصبوا له الحرب و جحدوا وصيه
He intends thereby the entirety of the Quraysh who opposed Nabi salla Llahu ‘alayhi wa sallam, fuelled wars against him, and who rejected his appointed successor.
لما نزلت إِنَّمَا وَلِيُّكُمُ اللَّهُ وَرَسُولُهُ وَالَّذِينَ آمَنُوا الَّذِينَ يُقِيمُونَ الصَّلَاةَ وَيُؤْتُونَ الزَّكَاةَ وَهُمْ رَاكِعُونَ اجتمع نفر من أصحاب رسول الله صلى الله عليه وآله في مسجد المدينة فقال بعضهم لبعض ما تقولون في هذه الآية فقال بعضهم إن كفرنا بهذه الآية نكفر بسائرها وإن آمنا فإن هذا ذل حين يسلط علينا ابن أبي طالب، فقالوا قد علمنا أن محمدا صادق فيما يقول ولكنا نتولاه ولا نطيع عليا فيما أمرنا قال فنزلت هذه الآية يعرفون نعمة الله ثم ينكرونها يعرفون يعني ولاية علي بن أبي طالب وأكثرهم الكافرون بالولاية
When the verse, ‘Your ally is none but Allah and his Rasul and those who believe, those who establish prayer and give Zakat and bow (in worship)’ a group of the Companions of Rasul Allah salla Llahu ‘alayhi wa sallam gathered in the Masjid of Madinah and some said to the others, “What do you say regarding this verse?” Some replied, “If we disbelieve in this verse, we will disbelieve in all the verses, and if we believe in it, then that would amount to disgrace when ‘Ali ibn Abi Talib is appointed over us.” Hence, they said, “We know that Muhammad is truthful in what he says, but we will associate with him and not obey his order regarding ‘Ali in our matter.”
He says, “That is when the verse, ‘They know the bounty of Allah and then they deny it’ was revealed, i.e. they know the successorship of ‘Ali radiya Llahu ‘anhu, but ‘Most of them are disbelievers’ in his successorship.
4. Abu ‘Abdullah ‘alayh al Salam says:
ثلاثة لا ينظر الله إليهم يوم القيامة ولا يزكيهم ولهم عذاب أليم:ن ادعى إمامة من الله ليست له ومن جحد إماما من الله ومن قال إن لفلان وفلان في الاسلام نصيبا
Allah will not converse with three people on the Day of Judgement, he will not purify them, and for them is a painful punishment: A person who claims for himself leadership from Allah which he does not deserve, a person who denies an Imam from Allah, and a person who claims that they [Abu Bakr and ‘Umar] had a share in Islam.
5. Abu Jafar is reported to have said:
إن الشيخين فارقا الدنيا ولم يتوبا ولم يذكرا ما صنعا بأمير المؤمنين عليه السلام فعليهما لعنة الله والملائكة والناس أجمعين
The Sheikhayn parted from the world without repentance. They did not remember what they did to Amir al Mu’minin ‘alayh al Salam. So may the curse of Allah, the angels, and all the people be upon them.
6. ‘Ali ibn al Hussain is reported to have said the following when asked about Abu Bakr and ‘Umar radiya Llahu ‘anhuma:
كافران كافر من أحبهما
They are disbelievers and so is the one who loves them.
And in the wording of Abu Hamzah al Thumali the wording is:
كافران كافر من تولاهما
They are disbelievers and so is the one who associates with them.
وخطوات الشيطان والله فلان وفلان أي أبو بكر وعمر
The footsteps of the devil, by Allah, is the rulership of so and so, and so and so, referring to Abu Bakr and ‘Umar radiya Llahu ‘anhuma.
8. From the names they use to refer to Sheikhayn in the interpretation of Surah al Layl wherein appears the verse, ‘And by the day when it displays it’ (their interpretation) this is the emergence of the Mahdi. And regarding the verse, ‘And by the night when it covers it’ they say, “this is Habtar and Dilam when they covered the truth upon him.” Al Majlisi says:
حبتر ودلام أبوبكر وعمر
Habtar and Dilam are Abu Bakr and ‘Umar.
9. Al Kulayni says whilst hintingly referring to Abu Bakr, ‘Umar, and ‘Uthman radiya Llahu ‘anhum under the commentary of the verse, ‘You will surely embark upon (i.e., experience) state after state’:
عن زرارة عن أبي جعفر عليه السلام في قوله تعالى: لَتَرْكَبَنَّ طَبَقًا عَنْ طَبَقٍ قال يا زرارة أولم تركب هذه الأمة بعد نبيها طبقا عن طبق في أمر فلان وفلان وفلان
Zurarah narrates from Abu Jafar ‘alayh al Salam regarding the verse, ‘You will surely embark upon (i.e., experience) state after state’, “O Zurarah, has not the Ummah embarked upon state after state regarding the matter of so and so, so and so, and so and so.”
10. Al Kulayni also says in his condemnation of the three Khalifas:
والجبت والطاغوت فلان وفلان وفلان العبادة طاعة الناس لهم
The Jibt and the Taghut are so and so, so and so, and so and so. And worship is the obedience of people to them.
نزلت في فلان وفلان وفلان وفلان آمنوا بالنبي صلى الله عليه وسلم في أول الأمر وكفروا حيث عرضت عليهم الولاية حين قال النبي صلى الله عليه وسلم من كنت مولاه فعلي مولاه ثم آمنوا بالبيعة لأمير المؤمنين رضي الله عنه ثم كفروا حيث مضى رسول الله صلى الله عليه وسلم فلم يقروا بالبيعة ثم ازدادوا كفراً بأخذهم من بايعه بالبيعة لهم فهؤلاء لم يبق فيهم من الإيمان شي
It was revealed regarding so and so, so and so, and so and so. They professed faith in Nabi salla Llahu ‘alayhi wa sallam initially and then disbelieved when the successorship (of ‘Ali) was presented to them when Nabi salla Llahu ‘alayhi wa sallam said, “Whoever’s Mawla (friend) I am, ‘Ali is his Mawla.” Thereafter they believed in pledging to Amir al Mu’minin ‘alayh al Salam and subsequently they disbelieved after the demise of Rasul Allah salla Llahu ‘alayhi wa sallam, for they did not acknowledge the pledge. Subsequent to that they increased in disbelief by forcing those who had pledged to him to pledge to them. Hence, nothing of Iman remains in the hearts of these people.
12. The following narration appears in Tafsir al ‘Ayyashi regarding the verse, ‘And forbids immorality and bad conduct and oppression’:
عن أبي جعفر أنه قال وَيَنْهَىٰ عَنِ الْفَحْشَاءِ الأول وَالْمُنكَر الثاني وَالْبَغْيِ الثالث
And in the exegesis of the verse, ‘Then fight the leaders of disbelief’ the following appears as well:
دخل علي إناس من أهل البصرة فسألوني عن طلحة والزبير فقلت لهم كانا إمامين من أئمة الكفر
Also, the following appear in the interpretation of the verse, ‘When they spend the night in such as he does not accept of speech’:
عن أبي جعفر أنه قال فيها: فلان وفلان وفلان. أي أبا بكر، وعمر، وأبا عبيدة بن الجراح
Abu Jafar said regarding it, “So and so, so and so, and so and so,” referring to Abu Bakr, ‘Umar, and Abu ‘Ubaidah ibn al Jarrah.
And in another narration:
عن أبي الحسن قال هما وأبو عبيدة بن الجراح هما أبوبكر وعمر
Abu al Hassan said, “The two of them and Abu ‘Ubaidah ibn al Jarrah. The two of them referring to Abu Bakr and ‘Umar.”
And in a third narration from ‘Umar ibn Salih he said:
الأول والثاني وأبو عبيدة
The first, the second, and Abu ‘Ubaidah ibn al Jarrah.
‘The first and the second’, meaning: Abu Bakr and ‘Umar radiya Llahu ‘anhuma.
ذاك حمزة وجعفر وعبيدة وسلمان وأبو ذر والمقداد بن الأسود وعمار هدوا إلى أمير المؤمنين وقوله حَبَّبَ إِلَيْكُمُ الْإِيمَانَ وَزَيَّنَهُ فِي قُلُوبِكُمْ يعني أمير المؤمنين عليه السلام وَكَرَّهَ إِلَيْكُمُ الْكُفْرَ وَالْفُسُوقَ وَالْعِصْيَانَ الأول والثاني والثالث
This refers to Hamzah, Jafar, Salman, Abu Dhar, Miqdad ibn al Aswad, and ‘Ammar. They were guided to Amir al Mu’minin. And his verse, ‘But Allah has endeared faith to you and made it beautiful for you in your hearts’ refers to Amir al Mu’minin. And, ‘And has made hateful to you disbelief, defiance, and disobedience’ refers to the first, the second, and the third.
14. And the following appears in Bihar al Anwar:
قلت ومن أعداء الله أصلحك الله قال الأوثان الأربعة قال قلت من هم قال أبو الفصيل ورمع ونعثل ومعاوية ومن دان دينهم، فمن عادى هؤلاء فقد عادى أعداء الله
I said (the narrator to the Imam), “Who are the enemies of Allah, may Allah reform you?”
He said, “The four idols.”
I asked, “Who are they?”
Their scholar al Majlisi says whilst explaining these terms:
وأبو الفصيل أبو بكر لان الفصيل والبكر متقاربان في المعنى، ورمع مقلوب عمر، ونعثل هو عثمان
15. And their scholar Zayn al Din al Nabati mentions in his book al Sirat al Mustaqim under the title:
كلام في خساسته وخبث سريرته
A discussion regarding his lowliness (referring to ‘Umar) and his evil interior.
The following also appears therein:
إن عمر بن الخطاب جدته زانية…خبيث الأصل
‘Umar ibn al Khattab’s grandmother was a prostitute…He is of dirty origins.
And also, the following:
إن عثمان أتى بامرأة لتحد فقاربها ثم أمر برجمها
A woman was brought to ‘Uthman so that the capital punishment be executed upon her. But he became intimate with her (he cohabited with her) and thereafter ordered that she be lapidated.
إن عثمان كان ممن يلعب به وأنه كان مخنثا
‘Uthman was someone who would be played with, and he was effeminate.
16. In fact, this Zayn al Din al Nabati has established two chapters in the aforementioned book which are: ‘chapter regarding the mother of all evils’, referring to Aisha radiya Llahu ‘anha, and another which he specifies to impugn Hafsah radiya Llahu ‘anha with the title: ‘chapter regarding her sister Hafsah’.
17. The hatred for Aisha radiya Llahu ‘anha reaches an extent where al Kulayni accuses her in her Din, her honour, and her chastity. For he cites a despicable narration, may the curse of Allah subhanahu wa ta ‘ala be upon the one forged it against her. This is a lengthy narration but we will suffice upon the following words:
واعلم أنه سيصيبني من الحميراء ما يعلم الناس من صنيعها وعداوتها لله ولرسوله صلى الله عليه وآله وعداوتها لنا أهل البيت… فقال لها الحسين بن علي صلوات الله عليهما قديما هتكت أنت وأبوك حجاب رسول الله وأدخلت بيته من لا يحب رسول الله قربه… وقد أدخلت أنت بيت رسول الله صلى الله عليه وآله الرجال بغير أذنه… ولعمري لقد ضربت أنت لأبيك وفاروقه عند اذن رسول الله صلى الله عليه وآله المعاول…ولعمري لقد أدخل أبوك وفاروقه على رسول الله صلى الله عليه وآله بقربهما منه الأذى وما رعيا من حقه ما أمرهما الله به على لسان رسول الله صلى الله عليه وآله
Al Hassan said to his brother al Hussain, “Know that there will afflict me from al Humaira’ what people will come to know from her actions, together with her hatred for Allah and His Rasul and her hatred for us the Ahlul Bayt…”
Al Hussain ibn ‘Ali, thus, said to her, “In the past you and your father had breached the trust of Rasul Allah salla Llahu ‘alayhi wa sallam and you allowed into his home people whose closeness Rasul Allah salla Llahu ‘alayhi wa sallam did not love…
And al Hussain said to her, “You brought into the house of Nabi salla Llahu ‘alayhi wa sallam men without his permission…” till he said, “By my life, you hit hammers for your father and his Faruq upon the permission of Rasul Allah salla Llahu ‘alayhi wa sallam… By my life, your father and his Faruq brought upon Nabi salla Llahu ‘alayhi wa sallam much harassment due to their closeness to him. They were not considerate of his right which Allah subhanahu wa ta ‘ala ordered them to adhere to upon the tongue of his Rasul salla Llahu ‘alayhi wa sallam.”
Till the end of what he has cited of the speech of the foolish and the riffraff. For pure are al Hassan and al Hussain from uttering such statements. Instead, not even a person with lesser iman than them will utter such things, so how can that be assumed of them? But this is the negligence and extremism which is the speciality of this cult who have been driven by their evil scholars to hate the Sahabah radiya Llahu ‘anhum and consider them renegade after the demise of Nabi salla Llahu ‘alayhi wa sallam. They have considered lying to be permissible against their Imams and have filled these lies and forgeries in their books, all of which are an extension of the thought of Ibn Saba’ the deviant.
18. And al ‘Ayyashi has mentioned in his Tafsir and likewise other Imami exegetes as well that Aisha and Hafsah radiya Llahu ‘anhuma had poisoned Nabi salla Llahu ‘alayhi wa sallam under the commentary of the verse:
وَمَا مُحَمَّدٌ إِلَّا رَسُولٌ قَدْ خَلَتْ مِن قَبْلِهِ الرُّسُلُ أَفَإِن مَّاتَ أَوْ قُتِلَ انْقَلَبْتُمْ عَلٰى أَعْقَابِكُمْ
And al Majlisi concludingly says:
الأخبار الدالة على كفر أبي بكر وعمر وأضرابهما وثواب لعنهم والبراءة منهم وما يتضمن بدعهم أكثر من أن يذكر في هذا المجلد أو في مجلدات شتى وفيما أوردنا كفاية لمن أراد الله هدايته إلى الصراط المستقيم
The narrations which suggest the disbelief of Abu Bakr, ‘Umar, and their like, and those that state the reward for cursing them and disavowing them, and those that contain mention of their innovations are too many to be enumerated in this volume or in several volumes. But what we have cited is sufficient for the one whom Allah subhanahu wa ta ‘ala wants to guide to the straight path.
19. It is also a known fact that on the Day of ‘Ashura’ the Shia come with a dog who they name ‘Umar and beat with sticks and stones till it dies. Thereafter they bring a kid of a goat and call it Aisha. Then they start plucking its hair and beating it with shoes till it dies. And some of them make three idols and fill their internals with honey. They name one of them ‘Abu Bakr’, the second ‘‘Umar’ and the third ‘‘Uthman. Thereafter they cut their bellies open and the honey pours out upon which they clap due to rejoicing over avenging ‘Ali ibn Abi Talib radiya Llahu ‘anhu by killing these idols of dough.
They also celebrate the day of the martyrdom of ‘Umar radiya Llahu ‘anhu and they name his killer Abu Lu’lu’ al Majusi: ‘Baba Shuja’ al Din’.
20. Jafar al Subhani, the leading scholar of the Rawafid in contemporary times, says:
والعجب أنهم مع ادعاء الإجماع على قداسة الصحابة وأنهم فوق مستوى الجرح والتعديل رووا عشرات الأحاديث التي اختاورها أصحاب الصحاح حول اترداد الصحابة عن الدين والتمرد على أصوله ومبادئه على نحو لا يدع مجالا للريس في أنهم كانوا كسائر الناس فيهم الصالح والطالح والمنافق المؤمن إلى غير ذلك من الأصناف التي يقف عليها المتتبع لآيات الذكر الحكيم والسنة النبوية وهذا أمر عجيب جدا
It is appalling that, together with their claim of consensus on the sanctity of the Sahabah radiya Llahu ‘anhum and them being beyond impugning and approbation, they have narrated tens of narrations selected by the authors of the Sihah about the apostasy of the Sahabah and their transgression against the principles and fundamentals of the Din in a way that leaves no doubt that they were just like all other people; in them were the pious and the impious, the hypocrite and the believer, and all the others types which a keen observer will come across in his study of the verses of the Qur’an and the Sunnah. This is indeed something befuddling.
21. And a famous supplication of the Rafidah is the one known as Sanamy Quraysh (the two idols of the Quraysh). They have falsely attributed this supplication to Imam ‘Ali ibn Abi Talib radiya Llahu ‘anhu, and by the two idols they refer to Abu Bakr and ‘Umar ibn al Khattab radiya Llahu ‘anhuma, may Allah humiliate their enemies. But it doesn’t just stop at them, for it goes on to mention their daughters, i.e., Aisha and Hafsah radiya Llahu ‘anhuma. In fact, it even mentions their supporters and, thus, includes the entire Ummah of Islam which loves the Sheikhayn and follows in their footsteps, implementing, in doing so, the instruction of Nabi salla Llahu ‘alayhi wa sallam. This supplication is famous in their circles and is memorized by the juniors and the seniors.
Hereunder is the text of this supplication which appears in Bihar al Anwar:
هذا الدعاء رفيع الشأن عظيم المنزلة و رواه عبد الله بن عباس عن علي عليه السلام أنه كان يقنت به وقال إن الداعي به كالرامي مع النبي صلى الله عليه وآله في بدر واحد وحنين بألف ألف سهم الدعاء اللهم العن صنمي قريش وجبتيها وطاغوتيها وإفكيها وابنتيهما اللذين خالفا أمرك وأنكرا وحيك وجحدا إنعامك وعصيا رسولك وقلبا دينك وحرفا كتابك وعطلا أحكامك وأبطلا فرائضك وألحدا في آياتك وعاديا أولياءك وواليا أعداءك وخربا بلادك وأفسدا عبادك اللهم العنهما وأنصارهما فقد أخربا بيت النبوة ورد ما بابه ونقضا سقفه وألحقا سماءه بأرضه وعاليه بسافله وظاهره بباطنه واستأصلا أهله وأبادا أنصاره وقتلا أطفاله وأخليا منبره من وصيه ووارثه وجحدا نبوته وأشركا بربهما فعظم ذنبهما وخلدهما في سقر وما أدريك ما سقر لا تبقي ولا تذر اللهم العنهم بعدد كل منكر أتوه وحق أخفوه ومنبر علوه ومنافق ولوه ومؤمن أرجوه وولي آذوه وطريد آووه وصادق طردوه وكافر نصروه وإمام قهروه وفرض غيروه وأثر أنكروه وشر أضمروه ودم أراقوه وخبر بدلوه وحكم قلبوه وكفر أبدعوه وكذب دلسوه وإرث غصبوه وفيئ اقتطعوه و سحت أكلوه وخمس استحلوه وباطل أسسوه وجور بسطوه وظلم نشروه ووعد أخلفوه وعهد نقضوه وحلال حرموه وحرام حللوه ونفاق أسروه وغدر أضمروه وبطن فتقوه وضلع كسروه وصك مزقوه وشمل بددوه وذليل أعزوه وعزيز أذلوه وحق منعوه وإمام خالفوه اللهم العنهما بكل آية حرفوها وفريضة تركوها وسنة غيروها وأحكام عطلوها وأرحام قطعوها وشهادات كتموها ووصية ضيعوها وأيمان نكثوها ودعوى أبطلوها وبينة أنكروها وحيلة أحدثوها وخيانة أوردوها وعقبة ارتقوها ودباب دحرجوها وأزياف لزموها [وأمانة خانوها] ظ.اللهم العنهما في مكنون السر وظاهر العلانية لعنا كثيرا دائبا أبدا دائما سرمدا لا انقطاع لامده ولا نفاد لعدده ويغدو أوله ولا يروح آخره لهم ولأعوانهم و أنصارهم ومحبيهم ومواليهم والمسلمين لهم والمائلين إليهم والناهضين بأجنحتهم والمقتدين بكلامهم والمصدقين بأحكامهم.ثم يقول اللهم عذبهم عذابا يستغيث منه أهل النار آمين رب العالمين أربع مرات، ودعا عليه السلام في قنوته:اللهم صل على محمد وآل محمد، وقنعني بحلالك عن حرامك وأعذني من الفقر إني أسأت وظلمت نفسي واعترفت بذنوبي فها أنا واقف بين يديك فخذ لنفسك رضاها من نفسي لك العتبى لا أعود فان عدت فعد على بالمغفرة والعفو ثم قال عليه السلام العفو مائة مرة ثم قال أستغفر الله العظيم من ظلمي وجرمي و إسرافي على نفسي وأتوب إليه مائة مرة فلما فرغ عليه السلام من الاستغفار ركع وسجد وتشهد وسلم
This supplication is high in status and great in stature. ‘Abdullah ibn ‘Abbas narrates from ‘Ali ibn Abi Talib that he would read it in his Qunut, and that he would say, “A person who supplicates with it is like one who shot with Nabi salla Llahu ‘alayhi wa sallam in Badr, Uhud, and Hunayn one million arrows:
O Allah curse the two idols of Quraysh, its two Jibts, Taghuts, lies, and their daughters who opposed your order, rejected your revelation, denied your bounty, disobeyed your Rasul, altered your Din, distorted your book, rendered your laws useless, nullified your mandated tenets, were guilty of heresy in your verses, opposed your friends, befriended your enemies, ravaged your lands, and corrupted your bondsmen.
O Allah curse them and their supporters. For they have devastated the household of Nubuwwah, demolished its door, broken its roof, attached its sky to its land, its high to its low, it external to its internal. They extirpated its people, exterminated its partisans, killed its children, left empty its pulpit from its successor and heir, denied his Nubuwwah, and committed Shirk with their Lord. So, consider their sin to be grave and put them for eternity in the Saqar (Fire of Hell). And what do you know what is Saqar, it does not leave anything nor spare.
O Allah curse them as many times as each evil they committed, each truth they concealed, each pulpit they ascended, each hypocrite they befriended, each believer they distanced, each friend they harassed, each banished they sheltered, each truthful they banished, each disbeliever they aided, each Imam they subdued, each obligation they changed, each narration they denied, each evil they concealed, each blood they shed, each report they distorted, each ruling they interpolated, each disbelief they innovated, each lie they obfuscated, each inheritance they usurped, each booty they took by force, each unlawful they consumed, each Khums they violated, each falsehood they established, each oppression they spread, each promise they broke, each covenant they breached, each Halal they made unlawful, each Haram they made lawful, each hypocrisy they concealed, each treachery they kept a secret, each stomach they ripped apart, each rib they broke, each document they tore apart, each unity they destroyed, each disgraced they uplifted, each honoured they disgraced, each right they withheld, and each Imam they opposed.
O Allah curse them for every verse they distorted, for every mandated ruling they discarded, for every Sunnah they changed, for all the rulings they rendered useless, for all kinships they severed, for all the testimonies they concealed, for all bequests they wasted, for all oaths they violated, for every claim they nullified, for every evidence they denied, for every ploy they concocted, for every treachery they brought forth, for every hill they climbed, for wheel they set in motion, for all lies they lived by, and for all trusts they breached.
O Allah curse them in the hidden of the discreet, the apparent of the external, eternally and forever, such that there is no end to its time and no finish to its number. Its first commences and its end never comes. Let this curse be for them, for their helpers, their supporters, their lovers, their partisans, those who submit to them, are inclined to them, rise with their wings, follow their speech, and approve their rulings.
Thereafter he should say, “O Allah punish them with a punishment that even the people of Fire will seek help from it. Amin, O the Lord of the Universe.” Repeating this four times.
And he ‘alayh al Salam would supplicate in his Qunut, “O Allah send salutations upon Muhammad and the household of Muhammad. Make me content with your Halal from your Haram and grant me refuge from poverty. I have wronged, oppressed myself, and admitted my sins. Here I am standing before you, so take for yourself what pleases it from me. For you is the right to be pleased, and I will not return. If I do, then return to me with forgiveness and pardon.”
Thereafter he ‘alayh al Salam said, “Your pardon, your pardon, hundred times,” and then said, “I seek the forgiveness of the Almighty from my oppression, my crime, my transgression upon myself and I repent to him, a hundred times.”
After having sought forgiveness, he kneeled, fell into prostration, sat in Tashahhud, and said the Salam.
This is the text of the supplication of the two idols of the Quraysh which was forged by the enemies of Allah subhanahu wa ta ‘ala, the Rafidi heretics, the followers of the Jew—’Abdullah ibn Saba’. May Allah subhanahu wa ta ‘ala curse them with a great curse.
Furthermore, what al Majlisi and others have stated in the commentary of this evil supplication is very lengthy and we are not in need of that. For what features in the text is sufficient to shed light on the reality of these Rawafid.
As for the honour of their Din, al ‘Amili in his book al Muraja’at, wherein he claims that he is impartial and always says the truth, much reprehensible content and grave matters have occurred therein due to his forgeries against the Sahabah radiya Llahu ‘anhum and his impugning of them in general, and the three Khalifas in specific. All this in very unclear ways and contorted styles of speech. Likewise, the book Tanqih al Maqal fi ‘Ilm al Rijal of the devious ‘Abdullah al Mamaqani also contains the reviling and accusing of the Sahabah of Rasul Allah salla Llahu ‘alayhi wa sallam. To go on to mention what appears in them or in other books besides them will protract the discussion.
So how hateful is this heterodox group and how wretched is it? And how acrimonious is what they say about the best of people after the Ambiya’ ‘alayh al Salam, those whose praises were extolled by Allah subhanahu wa ta ‘ala and His Rasul salla Llahu ‘alayhi wa sallam, upon whose rectitude and virtue the entire Ummah unanimously concurs, and about whose goodness, forerunning, and struggle in Islam, history is a testament.
So, see to what extent has hatred and animosity reached in these people who have deceivingly worn the guise of partisanship for the Ahlul Bayt against the forerunners of Islam. Against a people who established the empire of Islam, conquered the lands of fire-worshippers, spread the Din between them, and distinguished the fire of fire-worship and paganism from their lands. And if this is the extent of their hatred and amount of their reviling for those whom Allah subhanahu wa ta ‘ala was pleased with, and whose praise is transmitted by mass transmission in the Book of Allah subhanahu wa ta ‘ala and the Sunnah of his Nabi salla Llahu ‘alayhi wa sallam, whereas the soil has covered them since many centuries; so what would the level of their acrimony and the extent of their conspiring be for the remaining Muslims?
In conclusion, respected reader, now that you have understood this, and you have observed the stance of the Rawafid regarding the Sahabah of Rasul Allah salla Llahu ‘alayhi wa sallam, his wives, the people of his household, and the Ahlus Sunnah in general, and you have seen the intense hatred and stances which cause the hearts of every Muslim to ache, then know that the fact this is part of the belief of the Shia regarding the Din, whilst they claim to be from its adherents, is something that should lower their heads in shame,. Whereas the impartial writers of the east and the west make such statements which raise the head of Muslim out of honour and pride in his Din and his predecessors. These writers also state the facts of Islam, the Khalifas and their luminescent role, and the role of the Sahabah radiya Llahu ‘anhum in blessing humanity with goodness, and transmitting to them what they assimilated from Rasul Allah salla Llahu ‘alayhi wa sallam. They also make mention of how they spread Islam not for any ulterior motive but only to please Allah subhanahu wa ta ‘ala and in order to fulfil their responsibility toward all of humanity by giving them Da’wah. They did all of this undergoing hunger and with asceticism, keeping themselves aloof from what the people of the conquered lands possessed, and establishing such justice which amazed the people of every place trampled by their noble feet. As a result, the people entered into the Din of Allah in scores, zealous and desirous of this Din, whereafter they became the fortunate soldiers of Islam.
So, may Allah subhanahu wa ta ‘ala have mercy of the Sahabah radiya Llahu ‘anhum, and may He humiliate their enemies in this world and the afterlife. Amin.
 The Shia have specific words they use to refer to those they disparage. For example, for Abu Bakr and ‘Umar radiya Llahu ‘anhuma they use the words Jibt and Taghut, the two idols of the Quraysh, Firoun and Haman, the calf and Samiri, Zurayq and Habtar, ‘so and so’ and ‘ so and so’. Also, they at times refer to ‘Umar radiya Llahu ‘anhu as Ruma’ and Dilam. And for ‘Uthman radiya Llahu ‘anhu they use the words Na’thal and ‘the third. And they also use ‘the first’, ‘the second’, and ‘the third’ to refer to Abu Bakr, ‘Umar and ‘Uthman radiya Llahu ‘anhum. For Muawiyah radiya Llahu ‘anhu they use ‘the fourth’ and for Aisha radiya Llahu ‘anha they use Umm al Shurur (the mother of all evil) and ‘the owner of the camel. How severe indeed is the lie of the Rawafid and how evil is what their souls contain.
 Usul al Kafi, 2/244.
 Rawdah al Kafi, 8/245; Rijal al Kashshi, 1/26, 27.
 Rijal al Kashshi, 1/51, 52.
 Ibid., 1/38.
 Ibid., 1/60.
 Ibid., 1/70; Usul al Kafi, 1/401.
 Ibid., 1/47.
 Al Sarim al Maslul, 1/590.
 Surah Ibrahim: 28.
 Usul al Kafi, 1/217.
 Surah al Nahl: 83.
 Surah al Ma’idah: 55.
 Surah al Nahl: 83.
 Usul al Kafi, 1/427.
 Ibid., 1/373.
 Rawdah al Kafi, 8/246.
 Bihar al Anwar, 31/630.
 Ibid., 31/630.
 Surah al Baqarah: 168.
 Tafsir al ‘Ayyashi: 1/102.
 Surah al Shams: 3.
 Ibid., 3.
 Bihar al Anwar, 24/72.
 Bihar al Anwar, 24/72.
 Surah al Inshiqaq: 19.
 Usul al Kafi, 1/415.
 Usul al Kafi, 1/429.
 Surah al Nisa’: 137.
 Usul al Kafi, 1/420; Bihar al Anwar, 23/375.
 Surah al Nahl: 90.
 Tafsir al ‘Ayyashi, 2/268; Tafsir al Safi, 3/151.
 Surah al Tawbah: 12.
 Tafsir al ‘Ayyashi, 2/78; Tafsir al Safi, 2/324.
 Surah al Nisa’: 108.
 Tafsir al ‘Ayyashi, 1/275.
 Surah al Hajj: 24.
 Surah al Hujurat: 7
 Ibid., 7.
 Usul al Kafi, 1/426; Bihar al Anwar, 31/608.
 Bihar al Anwar, 27/58.
 Both mean first born camel.
 Bihar al Anwar, 27/58.
 Al Sirat al Mustaqim Ila Mustahiqqi al Taqdim, 3/28.
 Ibid., 3/28.
 Ibid., 3/30.
 Ibid., 3/30.
 Ibid., 3/161.
 Ibid., 3/168.
 Usul al Kafi, 1/302, 303.
 Surah Al ‘Imran: 144.
 Tafsir al ‘Ayyashi, 1/200.
 Bihar al Anwar, 30, 399.
 Tabrir al Zalam wa Tanbih al Niyam ila Khatar al Tashayyu’ ‘ala al Muslimin wa al Islam of Ibrahim al Jabhan, p. 27.
 Al Hadith al Nabawi bayn al Riwayah wa al Dirayah, p. 51.
 Bihar al Anwar, 83/260, 261.
 See some of these statements in the book: Suratan Mutadaddatan ‘ind Ahlus Sunnah wa al Shia al Imamiyyah, p. 22, onwards. [This book is available in English under the title, Islam and the Earliest Muslims Two Conflicting Portraits, and can be downloaded from www.mahajjah.com.]Back to top