Minhaj as-SunnahIbn Taimiya

and granted victory—is there a Rāfidī army (1); nor is there any Rāfidī among the kings who supported Islam, upheld it, and fought [its enemy] (2), or among the ministers with praiseworthy records.

Most often, you find the Rāfidah either among (3) heretics who are hypocritical (4) and godless, or among ignorant people who know neither (5) the transmitted texts nor rational proofs. They have grown up in deserts and mountains, or have secluded themselves from (6) the Muslims and thus have not kept company with people of knowledge and religion. Alternatively, they are people driven by their own desires, some of whom have thereby acquired leadership and wealth, or [have] (7) a lineage to which they are fanatically attached, as did [the people of] (8) pre-Islamic ignorance.

As for those whom the Muslims recognize as people of knowledge and religion, not one of them is a Rāfidī, for the ignorance and injustice in the Rāfidah’s doctrine are manifest. Indeed, you find Rāfidism (9) most conspicuous among the worst sects, such as the Nusayriyyah, the Ismāʿīliyyah, and the heretical followers of Sufi orders (10). They moreover exhibit such—

(1) A reads: “nor among the commanders of armies supported and granted victory by a Rāfidī army”; B reads: “nor is there any Rāfidī among the commanders of the divinely aided, victorious armies.” (2) “Its enemy” is omitted from N. (3) N and M read *min* (“among”). (4) “The hypocrites” is omitted from M. (5) The word *lā* (“neither”) is omitted from A and B. (6) A reads: “or banded together against [the Muslims]”; B reads: “and acted tyrannically toward [the Muslims].” (7) “He has” is omitted from N and M. (8) “The people of” is omitted from N and M. (9) N reads: “the Rāfidah”; M reads: “the sects.” (10) By “them,” Ibn Taymiyya means those adherents of Sufi orders who espouse doctrines contrary to Islam, such as the followers of Ibn Arabī, Ibn Sabīn, and others.
الْمَنْصُورَةِ جَيْشٌ رَافِضِيٌّ (١) ، وَلَا فِي الْمُلُوكِ الَّذِينَ نَصَرُوا الْإِسْلَامَ وَأَقَامُوهُ وَجَاهَدُوا [عَدُوَّهُ] (٢) مَنْ هُوَ رَافِضِيٌّ، وَلَا فِي الْوُزَرَاءِ الَّذِينَ لَهُمْ سِيرَةٌ مَحْمُودَةٌ مَنْ هُوَ رَافِضِيٌّ. وَأَكْثَرُ مَا تَجِدُ الرَّافِضَةَ إِمَّا فِي (٣) الزَّنَادِقَةِ الْمُنَافِقِينَ (٤) الْمُلْحِدِينَ، وَإِمَّا فِي جُهَّالٍ لَيْسَ لَهُمْ عِلْمٌ لَا (٥) بِالْمَنْقُولَاتِ وَلَا بِالْمَعْقُولَاتِ، قَدْ نَشَأُوا بِالْبَوَادِي وَالْجِبَالِ، أَوْ تَحَيَّزُوا عَنْ (٦) الْمُسْلِمِينَ فَلَمْ يُجَالِسُوا أَهْلَ الْعِلْمِ وَالدِّينِ، وَإِمَّا فِي ذَوِي الْأَهْوَاءِ مِمَّنْ قَدْ حَصَلَ لَهُ بِذَلِكَ رِيَاسَةٌ وَمَالٌ، أَوْ [لَهُ] (٧) نَسَبٌ يَتَعَصَّبُ لَهُ كَفِعْلِ [أَهْلِ] (٨) الْجَاهِلِيَّةِ. وَأَمَّا مَنْ هُوَ عِنْدَ الْمُسْلِمِينَ مِنْ أَهْلِ الْعِلْمِ وَالدِّينِ، فَلَيْسَ فِي هَؤُلَاءِ رَافِضِيٌّ لِظُهُورِ الْجَهْلِ وَالظُّلْمِ فِي قَوْلِهِمْ، وَتَجِدُ ظُهُورَ الرَّفْضِ (٩) فِي شَرِّ الطَّوَائِفِ كَالنَّصِيرِيَّةِ وَالْإِسْمَاعِيلِيَّةِ وَالْمَلَاحِدَةِ الطُّرُقِيَّةِ (١٠) ، وَفِيهِمْ مِنْ
(١) أ: وَلَا فِي أَئِمَّةِ الْجُيُوشِ الْمُؤَيَّدَةِ الْمَنْصُورَةِ بِجَيْشٍ رَافِضِيٍّ ; ب: وَلَا فِي أَئِمَّةِ الْجُيُوشِ الْمُؤَيَّدَةِ الْمَنْصُورَةِ رَافِضِيٌّ. (٢) عَدُوَّهُ: سَاقِطَةٌ مِنْ (ن) . (٣) ن، م: مِنْ. (٤) الْمُنَافِقِينَ: سَاقِطَةٌ مِنْ (م) . (٥) لَا: سَاقِطَةٌ مِنْ (أ) ، (ب) . (٦) أ: أَوْ تَحَيَّزُوا عَلَى ; ب: وَتَجَبَّرُوا عَلَى. (٧) لَهُ: سَاقِطَةٌ مِنْ (ن) ، (م) . (٨) أَهْلِ: سَاقِطَةٌ مِنْ (ن) ، (م) . (٩) ن: الرَّوَافِضِ ; م: الطَّوَائِفِ. (١٠) وَيَقْصِدُ بِهِمُ ابْنُ تَيْمِيَّةَ أَصْحَابَ الطُّرُقِ الصُّوفِيَّةِ مِنَ الْقَائِلِينَ بِأَقْوَالٍ مُخَالِفَةٍ لِلْإِسْلَامِ كَأَتْبَاعِ ابْنِ عَرَبِيٍّ وَابْنِ سَبْعِينَ وَغَيْرِهِمْ.

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