Clarifying Ad-Diddu's Misguidances (3)

Sheikh Saleem Al-Hilali hafidahullah said: "...This man, in recent days, has uttered statements which have been widely debated, with some opposing him and others defending him. In truth, many of our brothers and sons among the students of knowledge in various lands have already refuted him and clarified his errors, in the hope that he might return, repent, and seek forgiveness. Yet he has persisted, resisted, and resorted to evasion. The calamity he invented in his mind is this: he claimed that the Ummah has passed through six catastrophes, the first of which, he said, was the death of Muhammad ﷺ. He alleged that the consequences of this were that the Prophet ﷺ did not write for us a constitution, did not set forth details concerning governance, did not appoint a ruler, and that many Muslims apostatised. First: the death of the Prophet ﷺ is indeed a calamity—without doubt. In fact, it is the greatest calamity, as is reported in the authentic ḥadīth: “Whoever is afflicted with a calamity, let him remember his calamity by me, for indeed it is the greatest of calamities.” And Anas (may Allāh be pleased with him) said on the day the Prophet ﷺ passed away: “Madīnah was became dark.” There is no doubt that the death of the Prophet ﷺ was a calamity, for revelation ceased, as Umm Ayman (may Allāh be pleased with her) said. But did the Prophet ﷺ die before his term was completed? No. Did he leave any part of the religion unfulfilled? No, for Allāh perfected the religion and completed His favour: “This day I have perfected your religion for you, completed My favour upon you, and have chosen for you Islam as your religion.” Did the Prophet ﷺ withhold anything he was commanded to convey? No. One hundred and twenty thousand Companions at the Farewell Pilgrimage bore witness that he had conveyed the message and discharged the trust. He asked: “You will be asked about me—what will you say?” They replied: “We bear witness that you have conveyed.” He said: “O Allāh, bear witness.” Thus, the witness is Allāh and the Ummah of Muhammad, and the one testified for is the Prophet ﷺ. If the Prophet ﷺ died upon the completion of his term, leaving nothing unfulfilled, with the religion perfected and the message fully conveyed, how can it be said that his death was a catastrophe on the grounds that he did not do such-and-such? He then began to equivocate, saying: “No, I mean that my words pertain to the death of the Prophet ﷺ.” But who would dispute that the Prophet’s death was a calamity and not a catastrophe? Death itself is a calamity, and how much more so the death of the best of creation, Muhammad ﷺ. It is, without doubt, a calamity, and the Prophet ﷺhimself said: “It is the greatest of calamities.” Yet he linked that death to the Prophet’s not clarifying matters of governance, politics, and the principles of rule. This perspective is one adopted by the corrupt Muslim Brotherhood—may Allāh destroy them—from the Shiite Rawafid. This is precisely what Khomeini wrote in his deceitfully named book “Islamic Government.” The clerics of Iran and the Shiite scholars openly declare that the Prophet ﷺ passed away without specifying a successor, constitution, and so forth. They reduced the religion to mere politics and systems of governance. This school of thought is rooted in Rafidite ideology. Understand this well: the Rawafid are a Jewish seed clothed in Islamic guise. Their thought is Jewish in origin, founded by Ibn Sabaʾ, ʿAbdullah ibn Sabaʾ ibn As-Sawdaʾ. The Muslim Brotherhood is a Rafidite seed clothed in Sunni guise. How so? They are Rawafid in essence, yet under a Sunni cloak. One of their leaders, Muhammad Al-Bahnasaawi, admitted this in his book “The Slander Against the Sunnah” where he stated that the methodologies of the Brotherhood and the Shiites are alike. One of the Shiite leaders, when visiting Syria during the time of Mustafa As-Sibāʿī, the head of the Brotherhood there, addressed Shiite youth, saying: “Whoever wishes to be a true Jaʿfari should join the Muslim Brotherhood.”