WHY ARE RAAFIDHIS KAFIRS?

AlaHazrat Imam Ahmad Raza Khan رضي الله عنه‎ states:

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“The modern day Raafidhis are not only Tabarra’ee (abusive / cursers), but they openly deny the fundamentals of religion. And so, most certainly, by the consensus of Muslims scholars, they are surely disbelievers and apostates.

The honorable scholars of Islam have confirmed that one who does not consider
them disbelievers, is himself a disbeliever. Beside several disbeliefs, there are two (other) clear ones, which are held by every Raafidhi – whether knowledgeable or illiterate, man or woman, child or elderly.

THE FIRST MAJOR DISBELIEF OF THE RAAFIDHIS

They claim that the Holy Qur’an is incomplete.

Some of them allege that Hazrat Uthmaan Ameer ulMumineen Ghani Zu-ulNoorain
or other Companions or Ahle Sunnah scholars, have removed some parts of the
Holy Qur’an. A group among the Rafidhis claims that they have changed some words, whilst some say though the reduction in or changing of the Holy Qur’an is not proven, it certainly is possible. And whoever believes that someone has made any addition to or reduction or alteration or any sort of change in the Holy Qur’an or even regards it as possible, is indeed – by consensus – a disbelieving apostate; because he is belying the Holy Qur’an itself.

For Almighty Allah has said in the Holy Quran (Surah Hijr – Verse 9):-

‘Indeed We have sent down the Qur’an, and indeed We Ourselves, surely are its Guardians.’

It is in Baidhawi:-

‘It (the quoted verse of the Holy Qur’an) means “We will protect it from any amendment, alteration, addition or reduction”.’

It is in Jalaalain Shareef:-

‘It (the quoted verse of the Holy Qur’an) means that Almighty Allah says, “We ourselves are the protectors of the Qur’an against anyone changing it, or rearranging it, or making any addition or reduction”.’

It is in alJumal:-

‘In contrast to other revealed books, in which amendments and alterations have taken place, the Holy Qur’an is protected from all that. No one from the whole creation, Jinn or human being, can add to or omit from it a single word or a single letter.’

Almighty Allah says in the Holy Qur’an (Surah Haa-Meem alSajdah Verse 41:42)

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’aalim utTanzeel Shareef:-

‘The exegetists Qatadah and Suddi said: Falsehood means the devil. He cannot remove, add or alter anything in the Qur’an. Zujaaj said: The meaning of “Falsehood” is that the Qur’an is protected from reduction, so nothing can be shortened from it, and thus falsehood cannot enter it from front. And it is protected from any sort of addition, so nothing can be added to it, thus falsehood cannot enter it from the back. Thus the meaning of falsehood is addition and reduction; and this book is totally protected from all sorts of falsehood.’

It is in Kashf ulAsraar by Imam Shaikh Abdul Azeez Bukhaari:-

‘The abrogation of any part of the Qur’an, whether in its recitation or commands was permissible during the time of the Holy Prophet. However, after his departure from the mundane world this is not possible. Some people who are actually Raafidhis and clearly atheists, hide behind slogans of Islam whereas their goal, in fact, is to destroy Islam. They say that this abrogation is allowed even after the departure of the Holy Prophet. They allege that there were some chapters in the Holy Qur’an about the Leadership of Hazrat Ali and about the excellence of Ahle Bayt, which the Companions have removed; and with the passage of time, these verses were forgotten. The proof of the falsehood of their allegation is this verse of the Holy Qur’an: “Indeed We have sent down the Qur’an, and indeed We Ourselves, surely are its Guardians”. It has been similarly stated in the book of Imam Shams ulAemmah Usool ulFiqh.’

Says Imam Qazi Ayaaz in Shifa Shareef after mentioning several of their disbeliefs (that are agreed upon by scholars):–

‘Likewise, the person who denies the Qur’an or any letter of the Qur’an and who alters anything in it, or does any addition to the present Qur’an, is most definitely a disbeliever by the consensus of scholars.’

It is in Fawateh urRahamoot:-

‘I have seen in ‘Majm’a ulBayaan’, the exegesis of a Tabarra’ee Raafidhi, that some of the Raafidhis believe that the Holy Qur’an was previously more than its currently available form; the loss of “that part” is deemed to be the fault of the Companions who compiled the Holy Qur’an (I seek refuge of Almighty Allah). The commentator did not say that, “Whosoever utters this statement is a disbeliever” – (he should have) since it is a denial of the fundamentals of religion. ‘

THE SECOND MAJOR DISBELIEF OF THE RAAFIDHIS

Every living Raafidhi claims that Sayyeduna Ameer ulMu’mineen Hazrat Ali and the other Imams (may Allah be pleased with them) are all higher in status than the preceding prophets.

And – by consensus of all Muslims – it is agreed that whoever deems a non-prophet
to be higher in status than any prophet, is a disbeliever.

It is explained in Shifa Shareef about such disbeliefs which are recognized by the consensus of Muslims as definitely disbelief:-

‘Likewise, we declare the extremist Raafidhis as disbelievers who claim that the Imams are superior to the prophets.’

Imam Nawawi has quoted in Kitab urRawdhah and Imam Ibne Hajar Makki has mentioned and confirmed this statement of Shifa Shareef in Ee’laam be-Qawaty alIslam and Mulla Ali Qari says in Sharh-e-Shifa:-

‘This (to deem the Imams superior to the Prophets) is open disbelief.’

It is in Minha urRauz alAzhar:-

‘The statement quoted from some (persons of) Karramiah (sect) that ‘It is possible that a saint can become greater in status than a prophet’ – is clear disbelief, deviancy, irreligious-ness and ignorance.’

It is in Sharh-e-Maqaasid and in Tareeqah-e-Muhammadiyah of Allamah Birkiwi:-

‘Indeed there is a consensus established among Muslims that the prophets are greater in status than saints.’

It is in Hadeeqah-e-Nadiyyah:-

‘To deem any non-prophet greater than any prophet is to deem him greater than all prophets.’

It is in the exegesis of Aqaaed Nasafee, Tareeqah-e-Muhammadiyyah and in Hadeeqah-e-Nadiyyah:-

‘Deeming a saint to be greater than any of the prophets, whether he is a Noble Messenger or not, is disbelief and deviancy; and why may it not be such? For this is equal to degrading a prophet in comparison with a saint and is (also) against the consensus, for it is well known that all Muslims have unanimously agreed upon the superiority of the prophets above all saints.’

It is in Irshaad usSaari:-

‘A prophet is greater in status than a saint – and this is an established certainty; and whoever says contrary to this is a disbeliever, because undoubtedly it (this tenet) is one of the fundamentals of religion.’

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