Early Scholars
A. Imaam ash-Shaafi’ee[1]
On one occasion ash-Shaafi’ee said concerning the Shi’ites, “I have not seen among the heretics a people more famous for falsehood than the Raafidite[2] Shi’ites.”[3] On another occasion, he said, “Narrate knowledge from everyone you meet except the Raafidite Shi’ites, because they invent Hadeeths and adobt them as part of their religion.”[4]
B. Imaam Abu Haneefah[5]
It was reported that often Abu Haneefah used to repeat the following statement about the Shi’ites, “Whoever doubts whether they are disbelivers has himself commited disbelief.”
C. Imaam Maalik[6]
Once Maalik was asked abaut them and he replied, “Do not speak to them nor narrate from them, for surely they are liars.”[7] During a class of Imaam Maalik, it was mentioned that the Raafidite Shi’ites curse the Sahaabah. In reply, he quoted the Quranic verse, “Muhammad is the messenger of Allaah and those with him are harsh with the disbelievers and gentle among themselves. So that the disbelievers may become enraged with them.”[8] He then said, “Whoever becomes enraged when the Sahaabah are mentioned is the one about whom the verse speaks.”[9]
D. Ibn al-Mubaarak[10]
E. Abu Zur’ah ar-Raazee[13]
This great scholar was quoted as saying, “If you see someone degrade nay of the companions of the Prophet know that he is a disbeliever. Because the Prophet was real, what he brought was the truth and all of it was conveyed to us by way of the Sahaabah. What those disbelievers wish to do is to cast doubt on the reliability of our narrators in order to invalidate the Quraan and Sunnah. Thus the disbelievers are the ones most deserving defamation.
F. Al-Qaadee Abu Ya’laa[14]
It was reported that Abu Ya’laa said, “The position of jurists concerning one who curses the Sahaabah, believeing that such an act is permissible, is that he has committed an act of disbelief. If he curses them but does not believe that cursing them is permissible, then he is guilty of immorality, and not disbelief.”[15]
G. At-Tahaawee[16]
In his book on the Islamic creed, Al-‘Aqeedah at-Tahaaweeyah, the author states, “We love the companions of Allah’s Prophet, without going overboard in our love of anyone of them or remining aloof (Tabarra) from any of them. We hate those who hate them or speak ill of them and we only speak well of them. Loving them is a religious act, and an expression of faith and righteousness while hating them is an act of disbelief, hypocrisy and transgression.”[17]
H. Ibn Hazm al-Andaloosee[18]
One day during the period of Muslim rule in Spain, Imaam Abu Muhammad ibn Hazm was having a debate with some Spanish Catholic priest about their religious texts. He brought before them evidence of textual distortions in the Bible and the loss of original manuscripts. When they replied by pointing out to him Shi’ite claims about the Quraan also being distorted, Ibn Hazm informed them that Shi’ite claims could not be used as evidence against the Quraan or against Muslims because they are not themselves Muslim.”[19]
Their claims have been rebutted by numerous other early scholars like Ibn Taymeeyah in Minhaaj as-Sunnah, adh-Dhahabee[20] in Muntaqa min Minhaaj al-I’tidaal, Ibn Katheer in his history book[21], Ibn al-Jawzee in Talbees Iblees[22], and Al-Qaadee ibn al-‘Arabee[23] in Al-‘Awaasim min al-Qawaasim.
Contemporary Scholars
A. Imaam al-Aloosee[24]
He declared the Raafidite Shi’ites disbelievers because of their deflamation of the Shahabah. His position was based on the ruling of Imaam Maalik and other scholars who were in agreement with him.[25] In reply to their claim to be followers of Ahl al-Bayt (the Prophet’s family), al-Aloosee said, “No, they are really followers of the Devils and Ahl al-Bayt are innocent of them.”[26]
B. Muhibbuddieen al-Khateeb[27]
This scholar wrote a book on them called al-Khutoot al-‘Areedah lil-Usus allatee Qaama ‘Alayhaa Deen ash-Shee’ah al-Ithnay ‘Ashreeyah (lit. Broad Outlines of the Basis for the Twelver Shi’ite Creed). He also footnoted earlier works on the Shee’ah like Al-Muntaqaa and Al-‘Awaasim min al-Qawaasim. In all of his works he considers the Shi’ites to be disbelievers.
C. Bahjat al-Baitaar[28]
When this great Syrian scholar was asked if transactions were permissible with Shi’ites, he replied in a book entitled Al-Islaam wa as-Sahaabah al-Kiraam bain as-Sunnah wa ash-Shee’ah in which he said, “Political and economic dealings with them are allowed in the same way that they are allowed with states and people with whom there are treaties in spite of differences between their lands and religions and ours. And help can only be sought from Allaah.”[29]
D. Muhammad Rasheed Ridaa[30]
This scholar was among those who worked sincerely for rapprochement between the Sunnites and Shi’ites, and they in turn pretended moderation for his benefit. However, in the midst of his efforts they caught him by surprise by presenting him with some of their books which slandered Islaam. He then replied to them in a paper called As-Sunnah wa ash-Shee’ah in which he exposed their doctrines and idolatrous practices.
E. Dr. Hilaalee[31]
After living close to the Shi’ites for some years, the famous Moroccan scholar, Dr. Hilaalee, wrote a paper on them in which he declared them disbelievers.
F. Al-Basheer al-Ibraaheemee[32]
While visiting Iraq, this professor who is the leading religious scholar in Algeria saw him with his own eyes the Shi’ite book, Az-Zahraa, in which ‘Umar ibn al-Khattaab – may Allaah be pleased with him – is accused of homosexuality. On his return home to Algeria he exposed the Shi’ites and clearly outlined their principle beliefs and practices.
G. Mustafaa as-Sibaa’ee[33]
This eminent Palestinian scholar was also among those who lived with the Shi’ites for a period and worked for rapproachment with them; however, he soon discovered their real intentions and noted them in the foreword of his calssic, As-Sunnah wa Makaanatuhaa[34]. He wrote, “Those people continue to hold fast to their books in which slanderous attacks and false descriptions are given of the incidents of disagreement among the Sahaabah. Hence their intention behind the call to rapproachment seems to be bringing Sunnites closer to the Shi’ites creed and not bringing them both closer to each other.” On another occasion, he wrote, “A Muslim would almost be in a state of total bewilderment and confusion at the audacity of those people towards Allaah’s messenger were it not for his knowledge that most of the Raafidites are Persians. There were also among the Persians those who were unable to free them selves from the effects of their former religions and thus they entered Islaam with a pagan mentality which did not mind telling lies about the Prophet.”[35]
H. Abul-A’laa al-Maududi[36]
This great Pakistani scholar and leader wrote an introduction to the book, Ar-Riddah bain al-Ams wa al-Yaum (lit. Apostasy in the Past and the Present) by Muhammad KaadHim Habeeb published in 1977. In it the author wrote of the Imaami Ja’fari Shi’ites, “Inspite of their moderate views (relative to other sects of Shi’ism), they are swimming in disbelief like white blood cells in blood or like fish in water.” Maududi supported these views by praising the author and recommending that the book be done in hardback.
Among other contemporary scholars who have made similar statements are Shaikh Ibn Baaz[37], ‘Allaamah ash-Shanqeetee[38], al-Albaanee[39], Ahmad Ameen, an-Nashaasheebee[40] and Dr. Rashaad Saalim[41].[42]
[1] Muhammad ibn Idrees ash-Shaafi ‘ee was born in Ghazzah in 767 CE and was raised in Makkah, where he studied Hadeeth and Fiqh and learned the Muwatta (Hadeeth book of Imaam Maalik) by heart. At the age of 20, he went to Madeenah and studied under Imaam Maalik until the latter’s death in 796. He later studied under the students of Imaam Abu Haneefah in Iraq, Muhammad ibn al-Hasan ash-Shaibaanee and Abu Yoosuf, as well as under the students of Imaam al-Laith ibn Sa’d (716-791 CE) in Egypt. He is credited with initiating the science of Usool al-Fiqh, which he investigated in his book, ar-Risaalah. However, his major work in Islamic Law is called Kitaab al-Umm . He died in Fustat Egypt in 820. The Shaafi’ee school of Islamic law is named after him .- Ed.
[2] Some Shi’ites in the time of the ‘Alid Imaam, Zayd ibn ‘Alee, (d. 740 CE) demanded his declaration of innocence (Tabarraa) from whoever disagreed with ‘Alee’s right to be Imaam. When Zayd refused, they rejected him and became known as the Raafidah (anglicized Raafidites: lit. rejectors). Those who followed Imaam Zayd became known as Zaydite Shi’ites and have very little differences from mainstream Islaam. The Raafidites evolved into a variety of sects, the largest being the Ithnaa ‘Ashreeyah (the Twelvers).-Ed.
[3] Ibn Taymeeyah, Minhaaj as-Sunnah an-Nabaweeyah, (edited by Rashaad Saalim), vol. I, p. 39, quoted in Wa Jaa-a Dawr al-Majoos.
[4] lbid., p. 38.
[5] Abu Haneefah an-Nu’maan ibn Thaabit was born in Kufah in 700 CE. He made his living as a cloth merchant but devoted his entire life to studying and teaching Islaam. Abu Haneefah met the Sahaabee (companion of the Prophet), Anas, and studied under the great Hadeeth scholar, Hammad ibn Zaid, for eighteen years. He persistently refused to accept the office of Qaadee ( judge ) which the Umayyad governor of Kufah, Yazeed ibn ‘Umar and later the Caliph, al-Mansoor (754-775 CE) wanted him to accept. By his refusal, he incurred corporal punishment and imprisonment, leading to his death in prison in the year 767 CE. His rulings and reasonings became enshrined in the Hanafee school of Islamic law. (Shorter Encyclopedia of Islam, pp. 9-10, see also Introduction of Islamic Law, A.D. Ajijola, (International Islamic Publishers, Karachi, Pakistan, 1981), pp. 31-32.- Ed.
[6] Maalik ibn Anas was born in 713 CE in Madeenah, where he grew up studying Hadeeth from the scholars there. He was jailed and flogged by the ‘Abbaasid governor of Madeenah, Ja’far ibn Sulaiman, when he (Imaam Maalik) gave a fatwaa (legal ruling) against the policy of the Caliph al-Mansoor (d. 775). Imaam Maalik compiled the earliest work of Hadeeth to reach us called al-Muwatta and taught it for approximately forty years. Students came to learn it from all corners of the Muslim world and as a result there exist about sixteen different versions of it today. The most authoritative of them being that of Maalik’s Spanish pupil, Yahyaa ibn Yahyaa (d. 848). The school of Islamic law which developed in Madeenah took its name after Imaam Maalik. (Abu Ameenah Bilaal Philips,The Evolution of Islamic law, (New York: As-Suq Bookstore,1986) pp.74-5)- Ed.
[7] Minhaaj as-Sunnah, (Daar al-‘Aroobah), vol. 1, p. 37.
[8] Soorah al-Fat-h, 48:29.-Ed.
[9] Tafseer al-Qurtubee, Soorah al-Fat-h.
Editor’s note: That is, anyone who is enraged by the mention of the Sahaabah is a disbeliever, because the verse says, ” … the disbelievers may become enraged with them (Sahaabah).”
[10] ‘Abdullaah ibn al-Mubaarak (736 – 798 CE.) was born in Marw but lived in Khurasan. He was a trader by profession, however, he became a well known memorizer and narrator of Hadeeths and a scholar of Law. Ibn al-Mubaarak travelled extensively in search of knowledge and took part in many Islamic battles against the Byzantines. He is noted for his book al-Jihaad (The Islamic Struggle) which was the first book written specifically on the subject. He also wrote a one-volume work entitled ar-Raqaaiq which is still in manuscript. (al-A’laam, vol. 4, p.I15 and Taqreeb at-Tahdheeb, (Beirut: Daar al-Ma’rifah, 2nd. ed. 1975), vol. 1, p. 445).-Ed.
[11] The term Ahl al-Hadeeth (lit. Hadeeth people) was used to describe those scholars who preferred to use the narration of Hadeeths for solving issues over the use of opinion (ray) or highly opinionated principles of deductive reasoning. In the region of Iraq, where Hadeethnarrations were few and the fabrication of Hadeeths was rampant, scholars depended more on their power of reasoning and were thus called Ahl ar-Ray (opinion people).-Ed.
[12] Adh-Dhahabee, Al-Muntaqaa min Minhaaj al-I’tidaal, p. 480, quoted in Wa Jaa-a Dawr al-Majoos.
[13] Abu Zur’ah ar-Raazee’s name was ‘Ubaidullaah ibn ‘Abdul-Kareem (810-878 CE.) and he was born and raised in the city of Rayy (South of Teheran). However, he travelled throughout the Islamic world in search of Hadeeths. Abu Zur’ah was among those who memorized theMuwatta of Imaam Maalik as well as being versed in the science of Qiraa-aat (modes of Quranic recitation). He made his greatest contribution in the field of Hadeeth criticism though he was noted for works in many other areas.-Ed.
[14] Abu Ya’laa Ahmad ibn ‘Alee (d. 919 CE.) was the major Hadeeth scholar of the ninth century in Mosul (northern Iraq). His most famous works are al-Musnad al-Kabeer and al-Musnad as-Sagheer (Khairud-Deen az-Ziriklee, al-A’laam, (Daar al-‘lIm lil-Malaayeen, Beirut, 1969, 3rd. ed.) vol. 1, p.17I).-Ed.
[15] Ibn Taymeeyah, As-Sawaarim al-Maslool, p. 569, quoted in As-Sunnah Miftaah al-Jannah by Khaalid al-Haajj.
[16] Ahmad ibn Muhammad at-Tahaawee (854-933 CE) studied under his uncle, Ismaa’eel ibn Yahyaa al-Muzanee, the leading jurist among Imaam Shaafi’ee’s students. However, he later transferred to the Hanafee Madh-hab after studying the books of its leading scholars and later became one of the major scholars of the Hanafee madh-hab. He wrote a number of commentaries on Hadeeth classics like Sharh al-Jaami’ al-Kabeer and Sharh al-Jaami’ as-Sagheer as well as Mushkil al-Aathaar (lit. problematic traditions), a nine volume work on apparently contradictory Hadeeths. He also wrote a classic in the field of Islamic philosophy called Al-‘Aqeedah at-Tahaaweeyah.-Ed.
[17] Sharh al-Aqeedah at-Tahaaweeyah, p. 528 quoted in As-Sunnah Miftaah al-Jannah.
[18] ‘Alee ibn Ahmad ibn Hazrn, the Spaniard, (d. 1070 CE) was the most noted scholar of the DHaahiree Madh-hab (school of Islamic legal thought). He revived and defended this Mad-hab writing outstanding works in most of the Islamic disciplines. And due to his tireless efforts, the DHaahiree Madh-hab which had virtually died out elsewhere took hold in Spain where it flourished and from where it spread to some areas of North Africa. (Abu A mee nah Bilaal Philips, The Evolution of Islamic Law, (As-Suq Publications, New York, 1986), pp. 76-77).-Ed.
[19] Ibn Hazm, Al-Fisal fee al-Milal wa an-Nihal, (Cairo, 1st ed.), vol. 2, p. 78 and vol. 4, p. 182.-Ed.
[20] Muhammad ibn Muhammad adh-Dhahabee (1275- 1347 CE) was born in Damascus but travelIed throughout the Muslim world studying Hadeeth when he was only eighteen years old. He became one of the most outstanding Hadeeth scholars of his time, most noted for his biographical work on Hadeeth narrators, Meezaan al-l’tidaal. He also edited the Sunan al-Bayhaqee as welI as the famous history book Taareekh Damashq, (Muhammad adh-Dhahabee, Meezaan al-I’tidaal, (Cairo: Daar Ihyaa al-Kutub al’Arabeeyah, 1st. ed., 1963) pp. d-z).-Ed.
[21] The book is calIed al-Bidaayah wa an-Nihaayah. See p. 54 for Ibn Katheer’s biography.-Ed.
[22] Abdur-Rahrnaan ibn Alee al Jawzee (1114 -1201 CE) was born in Baghdad in a family of scholars and studied most areas of Islamic knowledge under his uncle during his early youth. He became out standing in the fields of history, linguistics, Tafseer and Fiqh. Ibn al-Jawzee was the leading scholar of the Hambalee school of law in the 12th century and played an important role in reviving and spreading it. He wrote many classics in diverse fields such as-Sifah as-Safwah in biography of the Sahaabah and early scholars, Taqweem al-Lisaan in linguistics, Zaad al-Maseer fee ‘Ilm at-Tafseer in Tafseer and al-Mawdoo’oat in Hadeeth . (Abu Ameenah Bilaal Philips, The Devil’s Deception of the Shee’ah, (New York: As-Suq Bookstore, l st.ed.,1985) pp.v-vii).
[23] Muhammad ibn ‘Abdillaah (1076-1149 CE) known as Ibn al-Arabee was born in the cily of Seville in SW Spain. However, from his youth he traveled to the centers of learning in Egypt, Syria, Iraq and al-Hijaaz before returning to the city of his birth where he became the most outstanding scholar of his time. He wrote various books in Tafseer like Ahkaam al-Quraan and in Fiqh, like al-Mahsool fee Usool al-Fiqh, not to mention other areas of learning (Ibn ‘Arabee, Ahkaam al Quraan, (Cairo: Halbee press, 3rd. ed., 1972), pp.4-7)
[24] The Iraqi scholar, Abu ath-Thanaa ash-Shihaab al-Aloosee the elder, authored some books on the Shee’ah among them: Al-Ajwibah al-Iraaqeeyah ‘alaa al-Asilah al-Eeraaneeyah(lit. Iraqi answers to Iranian Questions) Maktab as-Sanaa Press, Constantinople, 1899), Nahj as-Salaamah elaa Mabaahith al-Imaamah and Al-Ajwibah al-Iraaqeeyah an al-Asilah al-Laahooreeyah (Al-Humaydeeyah Press, Baghdad, 1883). His grandson, Mahmood Shukree al-Aloosee, to whom the author is referring, has edited a number of classical refutations of Shi’ism like Mukhtasar at-Tuhfah al-Ithnaa ‘ashreeyah and Sa’aadah ad-Daarain fee ·Sharh Hadeeth ath-Thaqalain both of which were written by Shah Abdui-‘Azeez ad-Dihlawee in Persian. Al-Aloosee also translated the latter into Arabic. He also edited as-Suyoof al-Mushrifah: Mukhtasar asSawaaiq al-Muhriqah and wrote Sabb al-‘Adhaab ‘alaa Man Sabb al-As-haab (Pouring Punishment on Whoever Curses the Companions).-Ed.
[25] Al-Aloosee, Rooh al-Ma’aanee, vol. 26, p. 116, commentary on verse 29 of Soorah al-Fat-h, quoted in Wa Jaa-a Dawr al-Majoos.
[26] Al-Aloosee, Ghayaahib al-Jahaalaat, (manuscript), quoted in Wa Jaa-a Dawr al-Majoos.
[27] Muhibbud-deen ibn Abil-Fat-h al-Khateeb (1886 – 1969) was born in Damascus. He was imprisoned by the British authorities in Basrah because of his outspoken opposition to colonial rule. When the French took over Syria, he fled Damascus and settled in Cairo where he worked with the al-Ahraam newspaper and later became editor of al-Azhar newspaper for six years. During this period, he founded the Salafeeyah Press and a Muslim Youth organization called Jam’eeyah ash-Shubban al-Muslimeen. (al-A’laam, vol. 5, pp.282-3).-Ed.
[28] Muhammad Bahjat al-Baitaar was a prolific writer in a variety of subjects like Hadeeth, al-Kautharee wa Ta’leeqaatuh, (Matba’ah al-Imaam, 1939) and the biography of Ibn Taymeeyah’s works like, Hayaah Shaikh al-Islaam Ibn Taymeeyah, (Beirut: al-Maktab al-Islamee, 2nd. ed. 1972). He also edited al-Khutoot al ‘Areedah (Jeddah: Muassasah at-Tibaa’ah wa as Sahaafah wan-Nashr, 1380 AD/1906) by Muhibbuddeen al-Khateeb and wrote a critique of the Shi’ite scholar Muhammad al-Husain AI-Kashif al-Ghataa’s ‘Ayn al-Meezaan,called Naqd ‘Ayn a-Meezaan (Damascus: Matba’ah at-Taraqqee, 1331 AH/1913).-Ed.
[29] Bahjat al-Baitaar, lslaam wa as-Sahaabah al-Kiraam, p. 66.
[30] Muhammad Rasheed Ridaa (1865 – 1935) was born in the Lebanese village of Qalmoon near Tripoli. After graduating as a teacher, he emigrated to Egypt in order to study under Muhammad ‘Abduh. He did not leave Egypt for eleven years (1897 – 1907) but, from his arrival there, he started a newspaper called al-Manaar, in which the views of his teacher as well as his own rulings were expressed. He died in Cairo leaving behind him a wealth of Islamic literature and a major contribution to the Islamic revivalist movement of the early twentieth century.-Ed.
[31] Muhammad Taqeeyud-Deen al-Hilaalee was born in Morocco in 1893 and memorized the whole Quraan by the age of twelve. He took his PHD from Berlin University, and was a professor at Muhammad V University in Morocco, the University of Baghdad, and at the Islamic University of Madeenah. He is currently under house arrest in Morocco. He has written a number of books refuting the various pseudo-Islamic sects like, Sabb al- Qaadiyaaneeyah lil-Islaam (Salafeeyah press, Cairo 1933).-Ed.
[32] Muhammad al-Basheer al-Ibraaheemee was the head of the Algerian Muslim Scholar’s Council and editor-in-Chief of the Islamic newspaper al-Basaair from 1947 to 1953. He was also one of the leading figures in the struggle again st French colonialism (‘Uyoon al-Basaair,Algeria: ash-Sharikah al-Wataneeyah, 1970).-Ed.
[33] Mustafaa ibn Husnee as-Sibaa’ee (1915 – 1967) was born in Homs, Syria but did his higher studies in al-Azhar. He was arrested by the British in both Egypt and Palestine and was turned over to French authorities who imprisoned him for two and a half years in Lebanon due to his anti-colonial stance. During the struggle against Israel in 1948, he led a regiment of fighters from the lkhwaan Muslimoon Islamic movement. He later settled in Damascus as a professor in the College of Law (1950) and the leader of the Ikhwaan in Syria. In 1957, he contracted Parkinson’s disease and in the remaining years of his life wrote a number of books on various Islamic topics.-Ed.
[34] Mustafaa as-Sibaa’ee , As-Sunnah wa-Makaanatuhaa fee at Tashree’ al-lslaamee, (Daar al-‘Aroobah Press), p. 18.
[35] Mustafaa as-Sibaa’ee , As-Sunnah wa-Makaanatuhaa fee at Tashree’ al-lslaamee, (Daar al-‘Aroobah Press), p. 18.
[36] Abul A’laa was born in September 1903 in the state of Hyderabad (presently Andhra Pradesh, India). His formal education at Daar al-‘Uloom was disrupted by illness and the death of his father, so he turned to journalism and continued his studies on his own. Abul-A’laa translated some books from Arabic and English then wrote his first, Al-Jihaad fee al-Islaam, in 1927. From this point, he became a prolific writer and involved him self with the existing political movements. Around 1940, he developed ideas for the founding of the Jama’at-i Islami movement. In 1947, he migrated to Pakistan with the division of India and the movement was also divided into two branches. He was jailed on numerous occasions for his convictions and in 1953 he was sentenced to death by the martial law authorities on the charge of writing a seditious pamphlet on the Qadiyani problem. Though offered a pardon, he refused to retract his position and seek the mercy of the court. He remained leader of the Jarna’at-i Islami until 1972 when he resigned for health reasons. His main contributions in the fields of Islamic learning was his Tafseer in Urdu, Tafhim al-Quraan which took him thirty years to complete. (Khurshid Ahmad, Zafar Ishaq Ansari, Islamic Perspectives, (Islamic Foundation , U. K., 1979), pp. 360-365).-Ed.
[37] Abdul-Azeez ibn Baaz is the leading Islamic scholar of Saudi Arabia and the head of Daar al-Iftaa (the major Islamic organization in Saudi Arabia). He was blind from youth and excelled in Islamic studies due to his tremendous memory. He was also the first chancellor of the Islamic University of Madeenah and a lecturer on Saheeh al-Bukhaaree which he had committed to memory. He has written a number of small treatises on a variety of topics as well as editing Fat-h al-Baaree the commentary on Saheeh al Bukhaaree.-Ed.
[38] Muhammad al-Ameen ash-Shanqeetee (1907-1973) was one of the foremost scholars of Mauritania noted for his expertise in Quranic interpretation. He settled in Madeenah after making Hajj in 1949 and taught there in the Prophet’s Masjid and in the Islamic University of Madeenah after it was founded. Shaikh ash-Shanqeetee wrote a number of books among them being his Tafseer of the Quraan, Adwaa al-Bayaan (Riyadh: Daar al-Iftaa, 1983) andMana’ Jawaaz al-Majaaz. (al-A’laam, vol. 6, p . 45).-Ed.
[39] Naasir ad-Deen al-Albaanee was born in Albania but grew up in Syria whe re he became one of the leading scholars in Hadeeth. He taught for some time at the Islamic University of Madeenah and has written many books on Hadeeth like Silsilah al-Ahaadeeth as-Saheehah and ad-Da’eefah.-Ed.
[40] Muhammad Is’aaf an-Nashaasheebee (1885-1948) was born in Palestine but lived in Beirut. He was a literary giant and a defender of classical Arabic at a time when Arab nationalism and European colonialism were trying to replace it with local dialects. He visited Cairo often and was a close friend of the poet, Shawqee. A book was made of his speeches called Kalimah fee al-Lughah al-Arabeeyah, (Bait al-Maqdis Press, Quds, 1925), but he was also noted for Islamic works like Al-Islaam as-Saheeh.(al-A’laam, vol. 6, pp. 301).-Ed.
[41] Dr. Rashaad Saalim was an Egyptian professor at ‘Ayn Shams University and has been on loan to Imaam ibn Sa’ood University in Riyadh since 1971. He was put in charge of a course in Islamic culture which later became a standard course in all of the Universities in Saudi Arabia. A book was published from his course material called Al-Madkhal elaa ath-Thaqaafah al-Islameeyah, (Daar al-Qalam, Kuwait , 1982, 6th ed.)-Ed.
[42] Editor’s note: The famous Indian scholar, Abul-Hasan ‘Alee Nadwi has compiled a 300 page book in the Urdu language proving the Shee’ah to be disbelievers. Allama Nadwi has gone about his task in an unusual way. He has gotten hold of the classical Shi’ite book of Fiqh, usually not available to Sunnis, entitled Usulil Kafi, and has translated it at length into Urdu without comment. He asks the readers to go through the book and decide for themselves if the book contains Islaam or Kufr (disbelief). He points out that the beliefs detailed in the book are the same beliefs to which (Imaam) Khomeini subscribes. The readers are invited to decide if they, as Muslims, can support (Imaam) Khomeini. He also wrote a thought-provoking introduction to Iranian Revolution by the Pakistani scholar MaulanaMuhammad Manzoor Nomani (Karachi: Haji Arfeen Academy, n.d).
From South Africa , the Jamiatul Ulama has issued a tract entitled: Shi’ism: The Sect of Batil(Falsehood). Appended to the tract is a Fatwa (religious ruling) of the ‘Ulama (religious scholars) of the famous Deoband Academy in India who have unanimously declared the Kufrand Irtidad (apostasy) of the Shias. (New Trend, vol. 8 , no. 6, Shawwal, 1405, June, 1985 p. 8).
The Mirage in Iran(سراب في إيران)by: Dr. Ahmed al-Afghaaneeedited and translated by: Abu Ameenah Bilaal PhilipsTawheed Publications
دار السلام - Darussalam 