Explanation of the author's statement: "And they disavow the way of the Rafidah who hate the Companions and insult them."
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The Shaykh : He said: "And they disavow, and they disavow, the way of the Rafidah who hate the Companions and insult them". We seek refuge in Allah. They have transgressed against the Companions in their hearts and on their tongues. In their hearts, they hate and detest the Companions with a genuine, deeply rooted hatred, may Allah protect us from that. They hate the Companions except for those they use as a means to achieve their objectives, and they exaggerate in their praise of them, namely the Household of the Prophet. As for those who have no objective in them, they hate them with genuine hatred in their hearts. Likewise, they insult them with their tongues; they curse them and say that they are oppressors, and they say that they fell into disbelief after the Prophet (peace and blessings be upon him), among other things known in their books. In reality, this path is not merely a defect in the Companions (may Allah be pleased with them); rather, it is a defect in the Companions, in the Prophet (peace and blessings be upon him), in the Shari'ah of Allah, and in the Essence of Allah (Mighty and Majestic). It is a defect in all four of these matters. How is that?
As for it being a defect in the Companions, the matter is clear. The one who insults them and disparages them, saying that their justice has departed and that they committed open sinfulness or disbelief—is this a defect or not? It is a defect.
It is a defect in the Messenger (peace and blessings be upon him), because a man whose companions are these is not good. For a person is judged by whom? By his companions, his associates, and his allies. If these are the allies and companions of the Messenger (peace and blessings be upon him), then this indicates what it indicates of disparagement toward the Messenger of Allah (peace and blessings be upon him).
It is a defect in the Shari'ah, because through what path did the Shari'ah come? Through the path of the Companions. The Companions carried it from the Messenger (peace and blessings be upon him) to the Tabi'un, and the Tabi'un to those after them, until it reached us now. If the path by which the Shari'ah reached us is defective, then it follows that we cannot trust the Shari'ah. Is that not so? And that we cannot adopt a Shari'ah that leads us to Allah (Mighty and Majestic).
It is a disparagement of Allah (Glorified and Exalted is He), because Allah (Glorified and Exalted is He) praised these Companions and said:[At-Tawbah 9:100]. And He the Exalted said: [Al-Hadid 57:10]. And He the Exalted said: [An-Nisa 4:95]. And if Allah has promised them the best, then we come and say they committed open sinfulness or disbelief—where is the best for them?
If they say: "These verses were revealed before the occurrence of their open sinfulness and disbelief, because the open sinfulness and disbelief occurred after the death of the Messenger (peace and blessings be upon him), when they wronged 'Ali and deprived him of what? The caliphate." We say: Allah said:[An-Nisa 4:95]. And if they were promised the best, they will die in a state that makes them deserving of the best and deserving of His pleasure.
Another aspect of it being a disparagement of Allah (Glorified and Exalted is He) is that it implies that Allah chose for the noblest of His creation those who are among the lowest of creation, those who are open sinners or disbelieving open sinners or wicked, may Allah protect us from that. Thus, it becomes clear that disparaging the Companions (may Allah be pleased with them) entails disparaging the Companions, and after that? And the Messenger, and the Shari'ah, and Allah (Mighty and Majestic).
And we disavow the way of these Rafidah who insult the Companions and hate them. And we believe, indeed we hold as a belief, that loving them is an individual obligation, and that refraining from their faults is an individual obligation, regarding the faults that are established. How much more so if we invent faults or accuse them of defects that are not in them? And our hearts, praise be to Allah, are filled with love for them for what they had of faith and mindfulness of Allah, spreading knowledge, and supporting the Prophet, and supporting the Prophet (peace and blessings be upon him).
So it is obligatory for us to fill our hearts with love for them and to restrain our tongues from mentioning their established faults, let alone to point them out or to invent for them faults from which they are innocent. He said: "A minute, just a little until..."
As for it being a defect in the Companions, the matter is clear. The one who insults them and disparages them, saying that their justice has departed and that they committed open sinfulness or disbelief—is this a defect or not? It is a defect.
It is a defect in the Messenger (peace and blessings be upon him), because a man whose companions are these is not good. For a person is judged by whom? By his companions, his associates, and his allies. If these are the allies and companions of the Messenger (peace and blessings be upon him), then this indicates what it indicates of disparagement toward the Messenger of Allah (peace and blessings be upon him).
It is a defect in the Shari'ah, because through what path did the Shari'ah come? Through the path of the Companions. The Companions carried it from the Messenger (peace and blessings be upon him) to the Tabi'un, and the Tabi'un to those after them, until it reached us now. If the path by which the Shari'ah reached us is defective, then it follows that we cannot trust the Shari'ah. Is that not so? And that we cannot adopt a Shari'ah that leads us to Allah (Mighty and Majestic).
It is a disparagement of Allah (Glorified and Exalted is He), because Allah (Glorified and Exalted is He) praised these Companions and said:
And the first forerunners [in the faith] among the Muhajireen and the Ansar and those who followed them with good conduct - Allah is pleased with them and they are pleased with Him
والسابقون الأولون من المهاجرين والأنصار والذين اتبعوهم بإحسان رضي الله عنهم ورضوا عنهNot equal among you are those who spent before the conquest [of Makkah] and fought [and those who did so after it]. Those are greater in degree than they who spent afterwards and fought. But to all Allah has promised the best [reward]
لا يستوي منكم من أنفق من قبل الفتح وقاتل أولئك أعظم درجة من الذين أنفقوا من بعد وقاتلوا وكلا وعد الله الحسنىNot equal are those believers remaining [at home] - other than the disabled - and the mujahideen, [who strive and fight] in the cause of Allah with their wealth and their lives. Allah has preferred the mujahideen through their wealth and their lives over those who remain [behind], by degrees. And to both Allah has promised the best [reward]
لا يستوي القاعدون من المؤمنين من غير أولي الضرر والمجاهدون في سبيل الله بأموالهم وأنفسهم فضل الله المجاهدين بأموالهم وأنفسهم على القاعدين درجة وكلا وعد الله الحسنىIf they say: "These verses were revealed before the occurrence of their open sinfulness and disbelief, because the open sinfulness and disbelief occurred after the death of the Messenger (peace and blessings be upon him), when they wronged 'Ali and deprived him of what? The caliphate." We say: Allah said:
And to both Allah has promised the best [reward]
كلا وعد الله الحسنىAnother aspect of it being a disparagement of Allah (Glorified and Exalted is He) is that it implies that Allah chose for the noblest of His creation those who are among the lowest of creation, those who are open sinners or disbelieving open sinners or wicked, may Allah protect us from that. Thus, it becomes clear that disparaging the Companions (may Allah be pleased with them) entails disparaging the Companions, and after that? And the Messenger, and the Shari'ah, and Allah (Mighty and Majestic).
And we disavow the way of these Rafidah who insult the Companions and hate them. And we believe, indeed we hold as a belief, that loving them is an individual obligation, and that refraining from their faults is an individual obligation, regarding the faults that are established. How much more so if we invent faults or accuse them of defects that are not in them? And our hearts, praise be to Allah, are filled with love for them for what they had of faith and mindfulness of Allah, spreading knowledge, and supporting the Prophet, and supporting the Prophet (peace and blessings be upon him).
So it is obligatory for us to fill our hearts with love for them and to restrain our tongues from mentioning their established faults, let alone to point them out or to invent for them faults from which they are innocent. He said: "A minute, just a little until..."