View Full Version : Ḥammād Al Anṣāriís sayings concerning the sects, the groups and the parties (Part 1)

08-23-2011, 03:35 PM


The shaykh, the scholar of hadīth Ḥammād Al-Anṣāri’s (May Allāh have mercy upon him) statements1 concerning the Shī‘ah2 , the Rāfiḍah3 and the Zaydiyyah4

1. My Father said, “The Rāfiḍah, they are the hypocrites of this ummah." *5

2. I heard him say, “Whoever has studied the conditions of the Rawāfiḍ and their sayings will have observed that they have sayings and actions which are not uttered except by the unbelievers. And the majority [of the scholars] declare them to be unbelievers. *164

3. I heard him say, “az-Zaydiyyah are innovators and the term ash-Shī‘ah in the absolute sense is not used except for the Zaydiyyah and all of those who split into sects. Then he said: ash-Shawkānī, his origin was that he was a Zaydī and likewise aṣ-Ṣan‘ānī. However, they took the books of the sunnah and they read them and they understood them and this is why their adherence to the Zaydiyyah was less. Al-Siyāghī is a great scholar from Yemen and he was a Zaydī. However, he was from the section of the Zaydiyyah who were moderate. And the Zaydiyyah do not have chains of transmission (isnād); they depend upon a book which does not have a chain of transmission. *165

4. Then he said, “Verily the Rawāfiḍ from the Shī‘ah are those who claim that they love the household of the Prophet and defend them whilst they are the furthest of the people from loving the household of the Prophet. And the Zaydiyyah are the closest sect of the Shī‘ah to Ahlus-Sunnah. The reason for the multitude of sects within the Rawāfiḍ returns back to the fact that whenever a leader from their transgressive leaders died then another took his place, so they left the first group they were with and they established another group. And in this manner their groups became many. The extremists from the Rawāfiḍ declare ‘Ali (may Allaah be pleased with him) to be an unbeliever (Kāfir) this is because he did not free himself from Abū Bakr and ‘Umar (may Allaah be pleased with them).”

Then he said, “Verily al-Khashbiyyah are from the groups of the Rawāfiḍ who say, ‘It is not permissible for us to fight Ahlus–Sunnah except by using wood until the Mahdī arrives or comes out [from hiding]. At that time we will fight with weapons.” *203

5. I heard him say, “Ahlul-Ḥadīth cite as a proof that narrations which mention the word ‘ar-Rawāfiḍ’ are narrations that have been fabricated. Since they were not called by this term except in the time of the Abbasids.” *212

6. My Father said, “No one on this earth has authored, distributed and printed [literature] against the Salafi D‘awah like Turkey and the Rawāfiḍ state of Iran. And the spread of the Salafī ‘Aqīdah did not slow down until the rule of the Turks and they are Naqshabandiyyah5 and they are enemies of the Salafī ‘Aqīdah.” *64

7. My Father said, “The Rawāfiḍ when they are afraid they remain quiet concerning their innovation and they hide their hypocrisy as for when they are unafraid they make it [their innovation] apparent and they make public their hypocrisy and their filth.” *419

8. And I heard him say, “The seventh and the eighth century had elapsed and there was not to be found in al-Madīnah anyone except the Rawāfiḍ and likewise in Makkah; this was mentioned by Ibn Taymiyyah, al-Dhahabī and al-Sakhāwī. I believe that there is not an enemy to be found for the Muslims the likes of the Rawāfiḍ and the Jews. And the father of the Rawāfiḍ is ‘Abdullāh bin Saba’ and he was a Jew. And shaykh Al Islām wrote in Minhāj as-Sunnah a chapter in explanation of the similarities between the Rawāfiḍ and the Jews. And if it was not for the Muslim rulers who politically manage the Rawāfiḍ and the Jews there would not have been any safety from their deceit. And the Rawāfiḍ do not know anything of Islām. *107

9. I heard My father say, “That al-Shāt, referring to the Shā6 of Iran, he used to pronounce it with at-tā’ al-marbūta, out of mockery of him [literally meaning ‘the sheep’], was a secularist and Akhū-maynī, referring to Khomeini7 , and this is how he used to pronounce it, [literally meaning the brother of falsehood and deceit], was a Rāfiḍi and during the time of the Shā the students used to come to the university; I met them. Then when they returned to Iran after their studies at the university they were arrested by the government of Khomeini who took charge after the Shāt.

I say [the son of the shaykh] what father meant by this is during the time of the Shāt the Rawāfiḍ did not have any power and governance, as a result Ahlus-sunnah from the people of Iran were at ease and in comfort. *138

10. I heard him say, “When Imām Aḥmad was asked concerning the Rāfiḍah he answered by saying they were unbelievers. Then father said “And some of the people of knowledge have said that they are innovators and this statement concerning them that they are innovators is light due to their actions being actions of the unbelievers and their sayings are likewise. *268

11. Then he said: The saying of the Rāfiḍah that ‘Ali (may Allāh be pleased with him) will be sent on the day of resurrection meaning instead of ‘Īsa (may peace be upon him) *279

12. And I heard him say, “The most dangerous of the people to Islām are the Rāfiḍah and the Jews.” And my father (may Allāh have mercy upon him) used to hold that the Rāfiḍah are unbelievers and he used to say that Imām Aḥmad declared them to be unbelievers and he wrote a chapter in his book ‘As-Sunnah’ proving their disbelief. *335

13. My father said: The Zayydiah are not to be mentioned amongst the Rāfiḍah; the Rāfiḍah is a singular group in itself. *405

14. And I heard him say, “I used to hear in the times gone by that the Ikhwān al- Muslimīn8 used to gather in Egypt in the time of King Fārūq9 to agree on a proclamation that ar-Rafḍ is considered to be a creed from the creeds of the Muslims and they should be incorporated into the organisation Ikhwān al-Muslimīn] And this is why they supported and aided the revolution of Khomeini and they rejoiced in it. And they said verily Islām is not found except with them10. *111

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(1) Selected from his biography, Al Majmū‘ fī Tarjamati al-‘Allāmati al-Muḥadith Ash-Shaykh Ḥammād bin Mūḥammad Al-Anṣāri, ‘Abdul Awwal bin Ḥammād Al-Anṣāri, 2002. These statements have been transmitted by his son who authored the aforementioned biography and occur in the second volume. The original numbering has been included at the end of every statement preceded by ‘*’.

(2)They are those who ally themselves to the Ahlul-Bait. From their tenets is that they falsely claim that ‘Ali ,may Allaah be pleased with him, should have been the rightful successor to the Prophet Muḥammad (sallallāhu ‘alayhi wa sallam)

(3)The Rāfiḍah (meaning the rejecters) are named as such due to their rejection of the position of those that hold the leadership of Abū Bakr and ‘Umar to be correct. They are also known as the Imāmiyah [As-Sam‘āni, Al-Ansāb, (Beirut: Dār al-Fikr,1998) p.188]

(4)They are one of the sects of the Shī‘ah named after Zayd ibn ‘Ali Zayn Al-‘Ābideen ibn Al-Ḥusayn ibn ‘Ali (d.122 A.H.) Az-Zaydiyyah accept the leadership of a less eligible candidate even if a more eligible one is available. Based upon this they believe in the correctness of the Imamate of Abū Bakr and ‘Umar, may Allaah be pleased with them, despite their belief that ‘Ali, may Allaah be pleased with him, was worthier. (ibid)

(5)It is one of the major misguided Sūfi orders of today.

(6)Mohammad Reza Shah Pahlavi, king of Iran. Ruled Iran from 1941-1979. He was overthrown by the Iranian revolution headed by Khomeini.

(7)Mostafavi Musavi Khomeini (1902-1989) was an Iranian religious leader and politician who spearheaded the Iranian revolution of 1979. He was a Rāfiḍi belonging to the Twelve-imāmers denomination of the Rāfiḍah. He declared the Companions (may Allāh be pleased with them) to be hypocrites and apostates, See Khutūṭ al ‘arīḍah.

(8) A movement that was founded in 1928 in Egypt by Hassan al-Banna, many of its principles are in opposition to the methodology of the Salaf.

(9) King of Egypt from 1920-1965.

(10) For an exposition of the relationship between the Rawāfiḍ and the Ikhwān al-Muslimīn refer to http://www.themadkhalis.com/md/articles/oyama-hasan-al-banna-sayyid-qutb-abu-ala-mawdudi-the-rafidah-and-the-iranian-revolution.cfm