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Ibn Taymiyyah’s Sunni Medication for Daniel Haqiqatjou’s Rāfiḍī Dissimulation

Posted by Abu Iyaad
Saturday, Jan 13 2024
Filed under Sects & Innovations

DANIEL HAQIQATJOU is a pro-Iranian, Rāfiḍī Shīʿīte apologist,[1] propagandist and agent provocateur who uses his critiques of liberalism and woke ideology as a cover to advance an agenda of seeding and fuelling civil strife and sedition in Sunni Muslim lands by portraying the leaders of Sunni Muslim lands as enemies of Islām, apostates and hypocrites purely on grounds of wealth, politics and international relations,[2] not on grounds of creed and nor upon sound, correctly applied principles governing takfīr of specific individuals.

At the same time, while pretending to be against the Iranian regime, and presenting himself as a Sunni who abandoned Rāfiḍī Shīʿism, he tries to advocate for the Rāfiḍah and for Iranian geopolitical interests by softening perceptions and views regarding the Rāfiḍah in Sunni Muslim audiences. He presents every excuse for them, cautioning against blanket takfir of them, while frequently and boldly making blanket takfīr upon Sunni Muslim rulers and denigrating Sunni Muslim populations, describing them in the most evil of ways.

As such, he is to be considered and treated as an active, covert caller and agent for the Rāfiḍah Twelvers and their geopolitical agendas through the use of taqiyyah (dissimulation). Though he pretends to oppose them and affirm their heresies, his real intent is to soften Sunni stances towards them, which in turn allows the infusion of Rāfiḍī Shīʿite poison into Sunni minds.

We have covered his lies, deceptions and hidden agendas in other articles, you can refer to them through the link below:

In this series of articles, we present antidotes and medications for the toxicity and poison present with him and with those affected by him, and this will reveal whether the sickness can be cured, or whether it has reached a terminal stage.

There are various types of medications having various mechanisms of action and various purposes, you have for example, antibiotics, antifungals, antacids, antihistamines, antimalarials and so on. We've discovered a new class of drugs buried in the medicine box of Shaykh al-Islām, which we have labelled antirāfiḍals. We present them here.

First, here is Daniel Haqiqatjou claiming that the Rāfiḍah Shīʿah only have very minor differences with Ahl al-Sunnah and that they are in agreement in the affair of Tawḥīd and the Qurʾān, and their differences are only minor nuances in theological matters.

He has many other statements which are similar to this, and in which he tries to portray Rāfiḍī Shīʿism as a benign (gentle, kindly, harmless) sect that has been reformed and is no longer what it used to be, no longer subscribing to its extreme views, rather discouraging them. These are lies from Daniel and given that taqiyyah makes up most of their religion, these claims are not to be believed. Just like the Hypocrites described in the Qurʾān, the Rāfiḍah reveal and conceal their doctrines based on the prevailing circumstances, based on whether it harms or benefits their interests.

The First Antirāfiḍal

Shaykh al-Islām Ibn Taymiyyah (رحمه الله) said:[3]

فمن له أدنى خبرة بدين الإسلام يعلم أن مذهب الرافضة مناقض له، ولهذا كانت الزنادقة الذين قصدهم إفساد الإسلام يأمرون بإظهار التشيع والدخول إلى مقاصدهم من باب الشيعة

Whoever has the slightest acquaintance with the religion of Islām knows that the madhhab (doctrinal school) of the Rāfiḍah contradicts it[4] and for this reason, the Zanādiqah (disbelieving heretics)—whose desire is to corrupt Islām—enjoin the outward display of Tashayyuʿ and embarking upon their agendas through the door of Shīʿism.

01 The statement of Shaykh al-Islām:

Whoever has the slightest acquaintance with the religion of Islām...

Daniel Haqiqatjou does not have real acquaintance with the religion of Islām because all he has done is study philosophy and made critiques of liberalism, leftism and wokeism in the absence of gaining thorough grounding in the affairs of Tawḥīd, īmān and ʿaqīdah and affairs of methodology. His refutations are largely drawn from the refutations of liberalism, leftism and wokeism by conservative Christians, with some sprinkling of Islamic seasoning and herbs, to give it an Islamic flavour for his audience.

This anti-liberalism, in the way described, has become his central axis, the lens through which he evaluates and judges everything else, in the absence of necessary grounding in the foundations of Islām, leading him to display great confusion, contradiction, exaggeration and extremism in his opinions, views and judgements, which are not anchored in the Qurʾān and Sunnah.

The above is not to downplay the importance of refuting atheism, liberalism, licentiousness, the destruction of the family and so on. However, Salafis have been doing this for much longer than Daniel Haqiqatjou, who is simply a by-product of social media, like many other online performance artists.

02 The statement of Shaykh al-Islām:

...knows that the madhhab (doctrinal school) of the Rāfiḍah contradicts it...

The madhhab of the Rāfiḍah—contrary to the lies, deceptions (taqiyyah) of Daniel Haqiqatjou—is in itself, a direct contradiction and invalidation of the dīn of Islām, being wholly incompatible with it. This is because it was founded by hypocrites and disbelievers, for this very purpose, as a trojan-horse ideology among the Muslims (see antirāfiḍal pill below).

Because Daniel Haqiqatjou is either mentally retarded or he has not really shaken off the religion of his ancestors and is simply a pro-Rāfiḍī apologist wearing the cloak of Sunni Islām, then he will not see this or refuse to see this, or pretend not to see this (due to taqiyyah).

03 The statement of Shaykh al-Islām:

..and for this reason, the Zanādiqah (disbelieving heretics)—whose desire is to corrupt Islām—enjoin the outward display of Tashayyuʿ and embarking upon their agendas through the door of Shīʿism.

It is the goal of Daniel Haqiqatjou to present the Rāfiḍah Twelvers as being similar to groups like the Ashʿarīs and Māturīdīs, which is to say that yes, they have some errors, or lets be daring enough, like Daniel is, to say “heresies”. But in comparison to Jews and Christians, they are Muslims who allegedly agree with Sunnis on Tawḥīd and the Qurʾān and have very minor differences. This is the taqiyyah of Daniel Haqiqatjou.

Because he is a rank ignoramus who has next to no genuine study of Islām, he does not distinguish—in the matters of takfīr—between the ruling of kufr upon an individual and between the ruling upon a group for its doctrines. Thus, while the dīn of the Rāfiḍah, in its essence, is kufr, nifaq and zandaqah (not Tawḥid and Islām as Daniel portrays), then it can be the case that there are ignorant people who think they are following Islām, but are mistaken, because the truth has not reached them. So to ensure that they are not treated unjustly, they are only declared disbelievers if they reject the truth after knowledge and removal of misconceptions. Hence, absence of takfīr of many of the Rāfiḍah does not mean absence of takfīr of the group.

The madhhab of the Rāfiḍah was created as a trojan-horse for the destruction of Islām. It is incompatible with Islām in its foundations. It is for this very reason that throughout the ages it has been used by disbelieving heretics, from its enemies, to use it as a cover and shield for their activities. Today, Rāfiḍī Shīʿism, at the higher level, is largely a veil and cover for Persian Magians trying to exact their vengeance against Islām and the Arabs for ending their empire.

The Second Antirāfiḍal

Shaykh al-Islām Ibn Taymiyyah (رحمه الله) said:[5]

ذم الرافضة في كلام السلف والأئمة كثير جدا، وقد علم العلماء أن أول من ابتدع الرفض في الإسلام بعض الزنادقة المنافقين

The censure of the Rāfiḍah in the speech of the Salaf and leading imāms is very abundant. The scholars knew that the first to innovate Rafḍ in Islām were some of the disbelieving heretics, hypocrites.

A religion fabricated by disbelieving heretics and in which the Qurʾān was delivered to the wrong person, is incomplete and tampered with, whose initial carriers and conveyers all became apostates (save a few), and in which ʿAlī is god, or the rightful prophet, and in which their imāms have divine powers and continue to receive revelation, then this can hardly be a religion whose adherents can be said to have “minor differences” with Ahl al-Sunnah.

The Third Antirāfiḍal

Shaykh al-Islām Ibn Taymiyyah (رحمه الله) said:[6]

والرافضة أمة مخذولة، ليس لها عقل صحيح، ولا نقل صريح، ولا دين مقبول، ولا دنيا منصورة

The Rāfiḍah is a forsaken nation, it does not have sound rational understanding, nor authentic transmission (of revealed text), nor an acceptable religion, nor a wordly (cause) that is aided.

It is unclear how a religion so-described can be said by Daniel to be something with only minor differences with Ahl al-Sunnah that return back to “nuances” in theology. The reality is that this is the religion that Daniel is attempting to shield and provide cover for and trying to make it appear that the Rāfiḍah are just victims of “gulf propaganda”.

Indeed, his use of this term, “gulf propaganda” in itself reveals a lot and it is clear that he has grievances with the Gulf Arab states that are worldly and tied to race and civilisation, indicating that much of his venom and vitriol spews from this angle.

The Fourth Antirāfiḍal

Shaykh al-Islām Ibn Taymiyyah (رحمه الله) said:[7]

فإنك لا تجد في طوائف أهل القبلة أعظم جهلا من الرافضة، ولا أكثر حرصا على الدنيا. وقد تدبرتهم فوجدتهم لا يضيفون إلى الصحابة عيبا إلا وهم أعظم الناس اتصافا به، والصحابة أبعد الناس عنه، فهم أكذب الناس بلا ريب كمسيلمة الكذاب إذ قال: “أنا نبي صادق ومحمد كذاب” ، ولهذا يصفون أنفسهم بالإيمان ويصفون الصحابة بالنفاق، وهم أعظم الطوائف نفاقا، والصحابة أعظم الخلق إيمانا

Indeed, you will not find among the factions of Ahl al-Qiblah those greater in ignorance and nor most eager for the world than the Rāfiḍah. I have reflected over them and found that they do not ascribe any flaw to the Companions except they are the greatest of people in being described with it, and the Companions are the furthest of people from it. They are the most lying of people no doubt, like Musaylamah the Liar, when he said: “I am a truthful prophet, and Muḥammad is a liar.” For this reason, they describe themselves with īmān (faith) and they describe the Companions with nifāq (hypocrisy), yet they are the greatest of factions in hypocrisy while the Companions are greatest of the creation in faith.

Daniel wishes to portray the differences of the greatest of liars and greatest in hypocrisy with Ahl al-Sunnah to be like the differences between the Ashʾarīs or the Murjiʾat al-Fuquhāʾ for example, with Ahl al-Sunnah. These are just “nuances” in theology. However, that in itself is a mighty lie. Rather, the dīn of the Rāfiḍī Twelvers is pure kufr and hypocrisy in its very foundations, and this is why you see what you see of their great enmity towards Ahl al-Sunnah.

Given the above antirafiḍal pill, why would it be strange that Daniel Haqiqatjou should present the Sunni Muslim rulers and scholars in general and in particular, those of the Gulf States, as hypocrites, apostates, enemies of Islām while at the same time shielding the actual hypocrites, apostates and enemies of Islām masquerading as Twelver Shīʿites and the religion they uphold which is a clear trojan-horse for the destruction of Islām?

The Fifth Antirāfiḍal

Shaykh al-Islām Ibn Taymiyyah (رحمه الله) said:[8]

والرافضة ليس لهم سعي إلا في هدم الإسلام، ونقض عراه، وإفساد قواعده

The Rāfiḍah have no striving except in the destruction of Islām and breaking of its handhold, and corruption of its foundations.

This is a particularly powerful and bitter pill, it is unclear whether the likes of Daniel Haqiqatjou could stomach it, it does take guts to swallow. Since the dīn of the Rāfiḍah, from its inception, has always been a trojan-horse subversive movement opposed to the scholars and rulers of the Muslims, since the era of the Companions, then its agenda, from the outset, is the destruction of Islām.

Now that does not mean that every Rāfiḍī is cognisant of this, or is in on the agenda, since all movements have blind and ignorant followers who do not really grasp the reality and purpose of the ideology or movement they are caught up in. This is just like Freemasonry, which is like a pyramid, where there are sheep and useful idiots at the bottom, who are directed by those at the top for clearly defined agendas and goals.

This is how Rāfiḍīsm is seen by the most erudite, insightful, learned, worldly-wise and experienced sholars of the religion such as Ibn Taymiyyah. Why would you ignore this and take something from an ignorant and deluded indvidiual such as Daniel Haqiqatjou? It does not make any sense.

One has to keep in mind that taqiyyah is from the fondations of the dīn of the Rāfiḍah and hence, they may make a display of unity, and they may prohibit the common-folk for expressing their kufrī doctrines openly, and their scholars may use caution in what they write and say, but all of this is a shield, cover and deflection. It is not as Daniel Haqiqatjou tries to claim that the Rāfiḍah have reformed and no longer hold their extremist views.

The Two Views: Between Health and Terminal Illness

The first view is what we have seen in the speech of Shaykh al-Islām Ibn Taymiyyah, in which we find health and vitality. The view which sees the dīn of the Rāfiḍah for what it is, built upon the foundations of kufr and nifāq, aimed at destroying Islām and corrupting its foundations, carried, at the top of its pyramid, by hypocrites and disbelievers, and then followed beneath, by hordes and multitudes of ignoramuses, lacking rationality.

One must keep in mind the different factions and labels used to avoid confusion. “Sḥīʿah” is a broad umbrella term but we must distinguish between a) the original Shīʿah, who took the side of ʿAlī, putting him below Abū Bakr and ʿUmar while disliking Muʾāwiyah until the affair was over, and thereafter considering him righteous, b) the Rāfiḍah who rejected Abu Bakr, ʿUmar and the rest of the Companions, and they had emerged after opposing c) the Zaydiyyah, who did not reject Abu Bakr and ʿUmar and their virtuousness, d) the Rāfiḍah Twelvers among whom the ideas of ʿAbd Allāh bin Sabaʾ flourished and grew and who added other major heresies, and e) groups like the Nuṣayrīs and Ismāʾīlīs who grew out of the Rāfiḍah.

So Ibn Taymiyyah’s speech is about the Rāfiḍah, and not the original Shīʿah and whoever is like them, or the Zaydiyyah. And this speech is about the Rāfiḍī body politic, the group, the machinery, the collective, which is in its foundations, a movement aimed at corrupting and destroying Islām.

As for individuals that come under the broad umbrella of Shīʿism, or the Rāfiḍah, then due to variation in individual beliefs, they are given the excuse of ignorance in the view of some scholars.

The second view is what we have seen in the terminally ill mind, diseased of heart, that of Daniel Haqiqatjou, the one in which the Rāfiḍah, are in agreement with Ahl al-Sunnah regarding Tawḥīd and the Qurʾān, and they only have minor disagreements, simply nuances in matters of theology, and their differences are no different to what may exist between Ahl al-Sunnah and the Ashʾarīs for example, or Ahl al-Sunnah and the fuquhāʾ among the Murjiʾāh and what is similar. And further, that they are vanguards and defenders of Islām. So this is considered terminal illness, it is toxicity, and it represents the utmost corruption, blindness and ignorance of the foundations of Islām.


From our discussion of the above, we should now have some clarity about the criterion between what is a healthy, robust view regarding the Rāfiḍah and what is a sick, twisted and perverted view of the Rāfiḍah, indicating a diseased heart and retarded mind.

Further, antirāfiḍals can be considered a new class of medicines and I encourage all of Ahl al-Sunnah to extract as many of them as they can from the works of Ibn Taymiyyah and the scholars who preceded him or came after him.

From the most laughable attempts of Daniel Haqiqatjou is his use of the Ammān Message as evidence that the Rāfiḍah are upon guidance and just a group like any other group among Muslims, with minor differences. That is his evidence! This indicates his complete and utter bankruptcy in knowledge.

1. Meaning, an apologist for the Rāfiḍī Shīʿītes.
2. The division and weakness of the ummah is no doubt a sad state of affairs, and this has not come about except due to Muslims being plagued with innovations, sins and desires, such that they are no longer holding on to the rope that the likes of Abu Bakr and ʿUmar (رضي الله عنهما) and the Companions (رضي الله عنهم) were holding onto, and no longer receive aid and victory from Allāh that was given to the Companions. As a result of this slow, gradual decline and inner rot, the non-Muslims managed to gain ascendancy, divide and carve up Muslim lands, and create divisive nation states in which every state has to put its own interests first. Then there appear groups such as the Khārijites from within, who make a bad situation worse, by stirring sedition from within, and then there are the Rāfiḍah, who have their designs and goals from the outside. So the situation becomes even more dire and emotions overwhelm people who are not grounded in knowledge, so they speak on the basis of ignorance, extremism and exaggeration.
3. Minhāj al-Sunnah (8/479).
4. Meaning, is incompatible and contrary to it.
5. Bayān Talbīs al-Jahmiyyah (5/395).
6. Iqitḍāʾ Ṣirāt al-Mustaqīm (2/353).
7. Minhāj al-Sunnah (2/87).
8. Minhāj al-Sunnah (7/415).

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