Table of Contents
THE CREED OF THIS PARTY is al-Tashayyuʿ (Shīʿism) and al-Rafḍ, or to put in their own language, they are "Jaʿfarite Twelvers" (Jaʿfariyyah Ithnay ʿAshariyyah). Here we will mention some of the most important features of their doctrines, which are straight out of their works such as:
And many others.
NOTE: The Scholars of the Sunnah consider the Rāfiḍah to be disbelievers, outside the fold of Islām on account of their foundational beliefs. Shaykh Bin Bāz holds all of them, the scholars and the commoners to be disbelievers, following past scholars in this view. Other scholars such as Shaykh al-Islām Ibn Taymiyyah and also Shaykh al-Albānī in the modern era consider their scholars to be disbelievers but require the proof to be established upon the common-folk before judging them to be disbelievers.
01 Exaggeration in their Leaders: The Rāfiḍah exaggerate regarding the Āl Bayt, claiming infallibility for them, that they know the unseen, and claim that the twelve imāms are able to acquire knowledge of things at will, that they know when they will die and that they only die out of their own choice, until some of them like al-Majlisī claimed their imāms are superior to all the prophets except Muḥammad (صلى الله عليه وسلم). They also claim their imāms give life to the dead and some of them went as far as to claim that ʿAlī is “the knower of what is in the hearts” and that he is all of the Beautiful Names (of Allāh) that can be invoked and other such exaggerations which constitute disbelief.
02 Regarding the Qurʾān: They believe that the Qurʾān was distorted by the Companions and that the entire Qurʾān was not compiled except by their imāms, and that it was only ʿAlī bin Abi Ṭalib (رضي الله عنه), and the imāms after him who gathered it and compiled it as it was revealed in full, and they claim that no one claim he has the full Qurʾān except them. And some of them went to the level where they claimed the full Qurʾān consists of seventeen-thousand verses, and this creed of theirs is openly admitted by their leading figures and scholars such as Niʿmatullāh al-Jazāʾirī.
03 Regarding Infallibility and Loyalty: They believe in the infallibility of their twelve imāms and make unrestricted loyalty to them which necessitates making takfīr of those who oppose them, and at the head of those (who are made takfīr of) are the three khalifahs, Abū Bakr, ʿUmar and ʿUthmān (رضي الله عنهم), and these Rafidi donkeys claim that they all disbelieved and apostatized after they had usurped the khilafah from ʿAli bin Abi Ṭalib (رضي الله عنه). For this reason, the doctrine of al-Walāyah (loyalty) is a condition (sharṭ) in their view for the acceptance of any righteous deed. Al-Majlisī has a chapter in his book, Bihar al-Anwār, titled, “Actions are not accepted except with al-Walāyah.” This book of al-Majlisī is considered one of the eight “canonical” ḥadīth books with the Rāfiḍis.
04 Regarding the Companions and Wives of the Prophet: They make takfir of all of the Companions except a handful, and they curse them considering this to be from the greatest of deeds of nearness to Allāh, as they claim. They curse the wives of the Prophet (صلى الله عليه وسلم), in particular Ā’ishah (رضي الله عنها) and Ḥafṣah (رضي الله عنها). They accuse Āʿishah of a shameful deed—and in making this calumny they resemble the Yahūd who denigrate Mary (عليها السلام), the mother of Jesus (عليه السلام)—and they accuse both Āʿishah and Ḥafṣah of killing the Prophet (صلى الله عليه وسلم).
05 Regarding Those who are Not Twelver Shia: The Rāfiḍah make takfir of all factions of Muslims without exception, as ʿAbd Allāh al-Shibr (al-Rāfiḍi) in his book Ḥaqq al-Yaqīn fī Maʿrifah Uṣul al-Dīn mentions the agreement of the Imāmiyyah Shia regarding this, and he says therein: (2/189):
The Shaykh, al-Mufīd, said: The Imāmiyyah are unanimously agreed that whoever rejected the imāmah (leadership) of any of the imāms (their twelve imāms) and rejected what Allāh, the Exalted, obligated upon him of the obligation of obedience (to them) then he is a misguided disbeliever deserving of remaining eternally in the Fire...
and in another place he says:
The Imāmiyyyah are unanimously agreed that the people of innovations (meaning everyone besides them) are all disbelievers, and that it is upon the imām to demand their repentance when he is able to, after giving da’wah to them and establishing the proof upon them. So either they repent from their innnovation and come to the truth or they are otherwise killed due to their apostacy from faith. And if one of them died upon that (innovation) he is from the inhabitants of the Fire.
Yusuf al-Bahrāni states in his book al-Shihāb al-Thāqib (p. 85) that
...the opposer to the truth (their truth) is a disbeliever and it is obligatory that the judgement upon him is that of the disbelievers.
06 The Doctrine of Wilāyat al-Faqīh (Political Authority of the Highest Scholar): This is a Rafidi innovation, innovated for the Shia by al-Khomeini, and it is a religio-political innovation, and it essentially states that the one most worthy of leadership of the state is learned religious scholar who meets specific conditions, and he is considered as the acting deputy of the awaited infallible imām (the Shia’s Mahdi) in leadership over the ummah, and thus, no affair is to be entered into except by returning back to this religious leader which is chosen by the ummah to be its directing deputy leader on behalf of the awaited imām. And Hizbollah was set up under al-Khomeini who played this role for the Rāfiḍah, indicating that Hizbollah is nothing but a Shia proxy of Iran, fulfilling and implementing Iranian Rāfiḍi revolution goals in the region. This idea of Wilāyat al-Faqīh resembles the innovated religion of Rabbinical Judaism.
This doctrine of Wilāyat al-Faqīh is found explained in al-Khomeini’s book “al-Ḥukūmah al-Islāmiyyah” and is discussed within the context of the term “al-Hākimiyyah”, which he says is limited to Allāh and he says:
And in this picture, the rulers in truth are the jurists, since it is necessary that al-Hākimiyyah [judging with and implementing Allāh’s law] be officially for the learned jurist.
And al-Khomeini and al-Khameini [not to be confused with each other] drew from the writings of al-Mawdūdi (he was a very close friend of al-Khomeini) and from the works of Sayyid Quṭb (al-ʿAdālah al-Ijtimāʿiyyah and al-Ḍhilāl) for ideological advancement of the revolution (al-Khameini translated and published some of Quṭb’s books and parts of al-Ḍhilāl into Persian).
The Rāfidah believe all governments before the arrival of their awaited Mahdi are ṭāghūtī, kāfirah (i.e. of transgression, disbelief) hence Khomeini’s doctrine of Wilāyat al-Faqīh to give legitimacy to his revolution and state.
In the books of Sayyid Qutb there is to be found what indicates broadly that he makes takfir of the entire Ummah after the reign of ʿUthmān bin Affān (رضي الله عنه) with the exception of the rule of ʿAli bin Abi Ṭalib (رضي الله عنه) and considers the absence of Islām and any Muslim society after this period until now, upon his belief that the absence of social justice represented by Sharīʿah rule, in every single matter, without exception, is kufr and apostacy. For these and numerous other considerations [such as his takfīr of Banū Umayyah, Abū Sufyān, Hind and others] the Rāfidah love Sayyid Qutb.
Also, one should note the connection and interplay between the Rāfiḍah and the Khawārij, how they are a revolution against the Muslim nation, and how they are used by the enemies against Islām, the Muslims and their lands. It is no wonder that they will all be congregated around the Dajjāl when he appears, as occurs in the texts in relation to the Khārijites.