the Rāfidah, and that the qunūt supplication in the dawn prayer was a hallmark (1) of the Qadariyyah [the Rāfidah] (2). So much so that Sufyān al-Thawrī and other leading scholars included refraining from reciting the basmala aloud in their creedal statements, because they regarded doing so as a hallmark of the Rāfidah [just as they mentioned wiping over leather socks, because refraining from it was a hallmark of the Rāfidah] (3). Nevertheless, when al-Shāfiʿī judged this to be the Sunnah, he adopted it as his position, even though it agreed with the view of the Rāfidah.

Likewise, al-Shāfiʿī considered it recommended (4) for the people of Iraq to enter ihrām at al-ʿAqīq, even though this was the position of the Rāfidah. There are many similar examples.

Mālik likewise took a restrictive view of wiping over leather socks, to the extent that, according to the well-known report from him, one should not wipe over them while resident, even though this agreed with the view of the Rāfidah. Likewise, it is Mālik’s position and the well-known position reported from Ahmad (5) that a pilgrim in ihrām should not seek shade (6) beneath a camel litter, even though this was the view of the Rāfidah.

Mālik also said, “It is disliked to prostrate on anything that is not of earthly material,” while the Rāfidah prohibit (7) prostration on anything other than the earth. Ahmad ibn Hanbal likewise recommends tamattuʿ—that is, the tamattuʿ form of Hajj—and enjoins it, to such an extent that he and other leading scholars—the imams of hadith—recommend (8) that anyone who has entered ihrām for Hajj alone or for Hajj and ʿumrah together should