Explanation of the author's statement: The eleventh: He mentioned it in his sermon five [nights] before his death: The refutation of the two sects that are the worst of the people of innovation

The Shaykh :"He mentioned it in his sermon five [nights] before his death: The refutation of the two sects that are the worst of the people of innovation. Indeed some of the Salaf excluded them from the seventy-two sects, and they are the Rafidah and the Jahmiyyah. And because of the Rafidah, shirk (associating partners with Allah) and the worship of graves occurred, and they were the first to build mosques on them"
The author says, may Allah have mercy on him: "He mentioned it in his sermon five [nights] before his death" Who is he referring to? The Messenger (peace and blessings be upon him) mentioned it before he died, five [nights] before, meaning five nights. It has been established that the Arabs express days by nights and nights by days.
He said: "The refutation of the two sects that are the worst of the people of innovation" The two sects that are the worst; it is said "ashar" and it is said "shar" just as it is said "khayr" and it is said "akhayr," but the most common is "shar" with the omission of the hamza, and therefore due to its frequent usage.
He said: "Some of the scholars excluded them from the seventy-two sects" Who are they? The Rafidah and the Jahmiyyah. The author spoke about clarifying their condition and their ruling before mentioning their names in order to stir the soul to look into them, because when a person mentions the ruling and the description before mentioning the described and the one being judged, you find the soul looking forward and longing for this. If he had said, for example, from the beginning of the speech: "The refutation of the Rafidah and the Jahmiyyah," it would not have the same longing for a person as when he spoke about their condition and their ruling. Their condition is that they are the worst of the people of innovation, and their ruling is that some of the scholars excluded them from Islam, excluded them from Islam from the seventy-two sects. When the time came to clarify the condition and this ruling before mentioning the two sects, the souls became, yes, longing for the clarification of who these two sects are. Yes, so he clarified that they are: the Jahmiyyah and the Rafidah. Yes.
The student: ... .

The Shaykh : They are the Rafidah, the Rafidah and the Jahmiyyah.
First: The Rafidah, who are they? The Rafidah is an active participle from "rafada" (to reject) a thing when he leaves it and considers it undesirable. They were named this because they rejected Zayd ibn 'Ali ibn al-Husayn ibn 'Ali ibn Abi Talib. They rejected him when they asked him, "What do you say about Abu Bakr and 'Umar?" So he praised Abu Bakr and 'Umar and said: "They are the two ministers of my grandfather" Whose grandfather? The Messenger (peace and blessings be upon him). When he said this, they rejected him and left him, although they were with him at first. But when they saw the truth, they fled from it, may Allah protect us. And they were named the Rafidah. The origin of their vile methodology is from 'Abd Allah ibn Saba', who was a Jewish man who disguised himself as a Muslim to corrupt the religion of Islam, just as Paul disguised himself in the religion of Christianity to corrupt the religion of the Christians. This man disguised himself as a Muslim to corrupt the religion of Islam. The first thing he manifested of his innovation was exaggeration in 'Ali ibn Abi Talib, to the extent that he came to him and said to him, "You are Allah in truth" — I seek refuge in Allah — he said this to 'Ali ibn Abi Talib, one of the four rightly guided caliphs. When he said this, 'Ali (may Allah be pleased with him) ordered the digging of a trench in the ground, and he ordered firewood to be gathered and fire to be lit, and he burned them with fire, except that 'Abd Allah ibn Saba' reportedly fled and went to Egypt and spread his innovation, and Allah knows best.
The important thing is that he (may Allah be pleased with him) saw a matter that he could never tolerate, where they claimed divinity, so he burned them with fire. Then this vile sect began to multiply and practice hypocrisy, because in reality their banner is hypocrisy. Yes, their banner is hypocrisy. For this reason, they are among the most dangerous things for Islam, because they appear to be Muslim and calling to Islam, and they establish the apparent rituals of Islam, such as the prohibition of intoxicants and the like, but in the inner reality they are the opposite of Islam. Those who see that their imams are gods who manage the universe, and that they are better than the awliya (close friends of Allah), the prophets, and the angels, and that they are in a rank that no close angel or sent prophet can attain — how can we be advised to accept their claim of Islam? Therefore, the Shaykh of Islam says about them in many of his books a statement that when a person looks into it, he knows their condition. He says: "They are the most harmful people to Islam, and they abandoned the mosques and built the shrines" Because they do not pray in congregation; they say, "We do not pray in congregation except behind an infallible imam, and there is no infallible imam now." And they built the shrines because they were the first to build shrines on graves, as the Shaykh said, may Allah have mercy on him. So they are, may Allah protect us, the most harmful people to the Muslims. And it is sufficient for you from this that they claimed divinity for the created beings, and that they accused the best of the followers of the messengers, absolutely, of hypocrisy, may Allah protect us. They said: "Abu Bakr and 'Umar died upon hypocrisy, and they are like 'Abd Allah ibn Abi and his like," may Allah protect us. May Allah fight them. How can we say that they are among the Muslims?
And his statement: "As for the Jahmiyyah, they are the followers of Jahm ibn Safwan." This Jahm ibn Safwan was a man who claimed the first of the first innovations; the first of his innovations was that he denied the attributes of Allah and said: "Allah did not take Ibrahim as a friend, and He did not speak to Musa with direct speech" So he denied love and denied speech. Then this innovation began to spread and expand, and sects other than the Jahmiyyah adopted it; the Mu'tazilah adopted it, and the later Rafidah adopted it, because the Rafidah were at first anthropomorphists (those who liken Allah to creation). They were at first anthropomorphists. For this reason, the scholars said that the first one known for likening Allah to creation was Hisham ibn al-Hakam the Rafidi. Then they turned from likening Allah to creation to denial of the divine attributes, and they began to deny the attributes. So the Jahmiyyah were the first to innovate this vile innovation, which is the denial of the attributes. This man, Jahm ibn Safwan, is said to have taken his innovation from Iban ibn Samaan or Aban ibn Samaan, and that Aban took it from Talut, and that Talut took it from Labayd ibn al-A'asim, the Jewish sorcerer who bewitched the Prophet (peace and blessings be upon him). So the origin of this innovation is from where? From the Jews. The denial of the attributes. Then it was said that Jahm ibn Safwan grew up in the land of Harran, where there were many Sabians and worshippers of the stars and philosophers, so he also took his innovation from them. So this innovation became a composite of Judaism, Sabianism, and the polytheists. This is the vile innovation. And it spread in the Muslim community. These Jahmiyyah deny the attributes; they deny the attributes. And among them is a group that denies the names in addition to denying the attributes. They say, "Allah has no names and Allah has no attributes." And these names that they attribute to Allah, the Exalted, for Himself, these are additions and not reality, or that they are names for some of His creations. So "Al-Sami'" (The All-Hearing) means the One who placed hearing in others, and "Al-Basir" (The All-Seeing) is likewise, and so on.
And among them is one who denied that Allah is described by affirmation or by negation, meaning it is not permissible for us to affirm an attribute for Allah or to negate an attribute from Allah. Until they said: "It is not permissible for us to say that He is existent, nor that He is non-existent." Yes. He is not described by existence nor by non-existence, because if we say He is existent, we liken Him to existing things, and if we say He is non-existent, we liken Him to non-existing things. So we say: He is neither existent nor non-existent. Here they contradicted reason and lied about the transmitted texts. They lied about the transmitted texts and contradicted reason. Is it conceivable that something is neither existent nor non-existent? Because the opposition of existence and non-existence is from the opposition of contraries, where it is not possible for one of them to exist, it is not possible for both to be absent, and it is not possible for both to be present. Rather, one of them must exist.
These Jahmiyyah, their methodology regarding the attributes is pure denial of the divine attributes.
Their school of thought regarding divine decree and destiny is compulsion. They say: The human being is compelled in his actions; he is compelled in his actions. Their school of thought regarding the names of faith and religion is the doctrine of the Murji'ah. The Murji'ah say: Faith is merely the human being's acknowledgment of the Creator, yes, according to the description they give, a Creator stripped of His attributes. They say that words and deeds have no place in faith, and that faith neither increases nor decreases. From these three matters, they said: The most sinful of Allah's servants and the most righteous of Allah's servants are equal in faith. Yes. They are equal in faith. In fact, they said: Pharaoh was a believer with complete faith, and Jibril was a believer with complete faith, but Pharaoh became a disbeliever because he claimed lordship for himself alone, and thus he became a disbeliever. Yes. This is what they say.
And Ibn al-Qayyim said about them:
"And people are one thing in faith – according to their school – *** Like a comb when the teeth are equal".
It is a strange thing. Ibn al-Qayyim said to them: If faith, according to you, is the acknowledgment of the Creator, then according to you, Satan is a believer. And if he is a believer, he is a believer with complete faith, because they say faith neither increases nor decreases. There is no doubt that this is a false school that does not stand on a foot of truth.
As for compulsion, they say that the human being is compelled in his actions. He performs the action without his choice. If he prays, he is compelled. If he commits zina, he is compelled. If he kills, he is compelled. If he helps one who deserves help, he is compelled. Yes. By this, they have negated the wisdom of Allah (Mighty and Majestic), because if everyone is compelled in his actions, is there any wisdom in reward and punishment? There is no wisdom, only will. He punishes this one and rewards this one. And if they say this, they have also negated the attributes of praise and blame. It becomes... because the sinner is compelled and the obedient one is compelled. So we do not say to the obedient one, "You are to be thanked, may Allah reward you with good, and you are a good man." And we do not say to the sinner, "You are to be blamed, and you are not a good man." We do not say this because both are compelled.
They said to them: If you say this, you have affirmed that Allah is the most unjust of the unjust – I seek refuge in Allah – because how is it that He punishes the sinner while he is compelled to his sin? ... And He rewards the obedient one while he is compelled to his obedience? ... This is injustice. Yes. He gave to one who does not deserve it and withheld from one who does deserve it. Is this injustice or not? Injustice is the owner disposing of what is not his property. But this is disposing of His property; everything is His property. ... Yes. And there is no doubt that this is false, because if the Owner is described with attributes of perfection, all types of injustice are negated from Him by His being described with attributes of perfection. For this reason, Allah said about Himself: The school of the Jahmiyyah is one of the most evil schools. In fact, if we do not say it is the most evil of the schools, the school of the Rafidah is more evil than it. Until the Shaykh al-Islam said: "All innovations, their origin is Rafidism". The origin of all innovations is from the Rafidah. They are the origin of the calamity, the origin of the calamity of Islam. Yes. For this reason, he says: "Some scholars excluded them from the two". Perhaps the correct view is that they are excluded from the three and seventy sects, or that the correct view is that they are excluded to the two and seventy, meaning they are excluded from the third. Because it is well known that Yes. So the author (may Allah have mercy on him) says that these two groups from among the people of innovation are the worst of the groups of the people of innovation, the worst of the groups of the people of innovation. And he spoke the truth (may Allah have mercy on him). If you reflect, you will find nothing but calamity. It came from them, it came from them.
Jahm ibn Safwan. Who killed him? Khalid ibn 'Abd Allah al-Qasri (may Allah have mercy on him).
The student: Al-Ja'd ibn Dirham.

The Shaykh : Al-Ja'd ibn Dirham. Jahm was killed by Salama ibn Ahuz, Salim ibn Ahuz, the commander of the police force of Nasr ibn Siyar. He killed him because he displayed this school and spread it.
And I said a little while ago that Jahm took it from Aban ibn Samaan. The correct view is that it was Al-Ja'd who took it. My mind went to Al-Ja'd. Al-Ja'd is the Shaykh of Jahm, because Jahm took it from Al-Ja'd. And Al-Ja'd is the one who denied two attributes: love and speech. Then Jahm expanded the school, he expanded the school, and the school spread through him. For this reason, this group was named after him, it was named after him. So the important point is...
The student: Shaykh, did he not take it from 'Abd Allah ibn Saba'?

The Shaykh : 'Abd Allah ibn Saba'? He may have taken it from him, but it is well known that he took it from Aban ibn Samaan, from Talut, from La'bid ibn al-'A'sam. Yes?
The student: The one who said that Allah did not speak to Musa in direct speech, is it Al-Ja'd?

The Shaykh : Al-Ja'd ibn Dirham.
The student: Jahm?

The Shaykh : No, Al-Ja'd ibn Dirham. Yes, that is right.
He says: "And because of the Rafidah, shirk and the worship of graves occurred, and they were the first to build mosques on them". Because of them, shirk and the worship of graves occurred, and they were the first to build mosques on them. For this reason, one must beware of their innovation, as well as the innovation of the Jahmiyyah and other innovations. But innovations are undoubtedly degrees, indeed levels, some lower than others. A person must be cautious of all types of innovations and always follow the way of the righteous Salaf (may Allah be pleased with them) in this matter and in others.
The student: ... .

The Shaykh : Yes?
The student: ... .

The Shaykh : Yes, that is right. Because he said: And they do not acknowledge that. Also, building on the grave came, and the Rafidah are the ones who built on the graves.
"The twelfth" Yes.
The student: ... .

The Shaykh : Yes.
The student: ... .

The Shaykh : Yes.
The student: ... .

The Shaykh : How?
The student: ... .

The Shaykh : Yes.
The student: ... .

The Shaykh : Yes.
The student: ... .

The Shaykh : ... because it includes even ... those who deny the existence of Allah ... and he is blind.