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The Creed of the Hizbollah
Here we can summarize the essentials of their creed:
Exaggeration in their Leaders: The Rafidah exaggerate regarding the Aal Bayt, claiming infallibility for them, that they know the unseen, and claim tha the twelve imaams 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-Majlisee claimed their imaams are superior to all the prophets except Muhammad (sallallaahu alayhi wasallam). They also claim their imaams give life to the dead and some of them went as far as to claim that Alee is "the knower of what is in the hearts" and that he is all of the beatiful names (of Allaah) that can be invoked and other such exaggerations which constitute disbelief. Regarding the Quran: They believe that the Quran was distorted by the Companions and that the entire Quran was not compiled except by their imaams, and that it was only Ali bin Abi Talib (radiallaahu anhu), and the imaams 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 Quran except them. And some of them went to the level where they claimed the full Quran consists of seventeen-thousand verses, and this creed of theirs is openly admitted by their leading figures and scholars such as Ni'matullah al-Jazaa'iree. Regarding Infallibility and Loyalty: They believe in the infallibility of their twelve imaams and make unrestricted loyalty to them which necessitates making takfir of those who oppose them, and at the head of those (who are made takfir of) are the three khalifahs, Abu Bakr, Umar and Uthmaan (radiallaahu anhum), and these Rafidi donkeys claim that they all disbelieved and apostatized after they had usurped the khilafah from Ali bin Abi Talib (radiallaahu anhu). For this reason, the doctrine of al-Walaayah (loyalty) is a condition (shart) in their view for the acceptance of any righteous deed. Al-Majlisee has a chapter in his book, Bihar al-Anwaar, titled, "Actions are not acceped excepted with al-Walaayah." This book of al-Majlisee is considered one of the eight "canonical" hadeeth books with the Rafidis. Regarding the Companions and Wives of the Prophet: They make takfir of all of the Companions except a handful, and they curse them consideing this to be from the greatest of deeds of nearness to Allaah, as they claim. They curse the wives of the Prophet (sallallaahu alayhi wasallam), in particular Aa'ishah and Hafsah. They accuse Aa'ishah (radiallaahu anhaa) of a shameful deed and they accuse both Aa'ishah and Hafsah of killing the Prophet (sallallaahu alayhi wasallam). Regarding Those who are Not Twelver Shia: The Rafidah make takfir of all factions of Muslims without exception, as Abdullah al-Shibr (al-Rafidi) in his book Haqq al-Yaqeen fee Ma'rifah Usul al-Din mentions the agreement of the Imaamiyyah Shia regarding this, and he says therein (2/189): "The Shaykh, al-Mufeed, said: The Imaamiyyah are unanimously agreed that whoever rejected the imaamah (leadership) of any of the imaams (their twelve imaams) and rejected what Allaah, 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 Imaamiyyyah are unanimously agreed that the people of innovations (meaning everyone besides them) are all disbelievers, and that it is upon the imaam 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-Bahraani states in his book al-Shihab al-Thaqib (p. 85) that "the oppposer to the truth (their truth) is a disbeliever and it is obligatory that the judgement upon him is that of the disbelievers." And some of them such as Muhammad al-Sheeraazee judges all factions of the Shia besides them, the Imaamiyyah Twelvers, as being disbelievers. The Doctrine of Wilaayat al-Faqih (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 imaam (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 imaam. And Hizbollah was set up under al-Khomeini who played this role for the Rafidah, indicating that Hizbollah is nothing but a Shia proxy of Iran, fulfilling and implementing Iranian Rafidi revolution goals in the region.
Source: Adapted from Hizbullah al-Raafidee, Tarikh Aswad wa Iftiraa'aat (The Rafidi Hizbollah, a History of Darkness and Fabrications) of Sayyid Husayn al-Affaanee (Dar al-Affaanee, Cairo 1st edition, 1428H).
This doctrine of Wilayat al-Faqih is found explained in al-Khomeini's book "al-Hukumah al-Islaamiyyah" and is discussed within the context of the term "al-Haakimiyyah", which he says is limited to Allaah and he says, (وفي هذه الصورة يكون الحكام الحقيقيون هم الفقهاء. إذن يجب أن تكون الحاكمية رسميا للفقيه), "And in this picture, the rulers in truth are the jurists, since it is necessary that al-Haakimiyyah [judging with and implementing Allaah'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-Mawdudi (he was a very close friend of al-Khomeini) and from the works of Sayyid Qutb (al-Adaalah al-Ijtimaa'iyyah and al-Dhilaal) for ideological advancement of the revolution (al-Khameini translated and published some of Qutb's books and parts of al-Dhilaal into Persian). The Raafidah believe all governments before the arrival of their awaited Mahdi are taaghootee, kaafirah (hence Khomeini's doctrine of Wilayah al-Faqih 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 Uthmaan bin Affaan (radiallaahu anhu) with the exception of the rule of Alee bin Abee Taalib (radiallaahu anhu) and considers the absence of Islam and any Muslim society after this period until now, upon his belief that the absence of social justice represented by Sharia rule, in every single matter, without exception, is kufr and apostacy. For these and numerous other considerations [such as his takfir of Banu Umayyah, Abu Sufyaan, Hind and others] the Raafidah love Sayyid Qutb.
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