They began to point out that some of those authorized by Al-Azhar—including senior scholars—do not even adhere to the four madhhabs in matters like divorce, instead taking the views of Ibn Taymiyyah.

These same scholars permit congratulating non-Muslims on their religious holidays.

Some of them completely oppose female circumcision, claim that the niqab is merely a cultural custom and is neither recommended nor obligatory.

They allow shaking hands with women, permit musical instruments, and deny the punishments of stoning and apostasy.

Some of them openly practice talfiq (mixing between madhhabs), like Saad al-Din al-Hilali.

So if this regulation was truly meant to enforce adherence to the madhhabs, then they would be the first to be banned.

In truth, I wasn't surprised by any of this. I dedicate this news to the romantics who thought that by praising and endorsing an institution that opposes them theologically in its methodology, they would win its approval.

People of innovation have a share in the meaning of the verse:
"And never will the Jews or the Christians be pleased with you until you follow their religion." [al-Baqarah: 120]

Even though they are not Jews or Christians, they share in this meaning, as some commentators have explained—every innovator who is not guided to the Straight Path has a share in the traits of those who have earned Allah’s anger and those who are astray.

To clarify further: this obsession with monopolizing knowledge is not just about theological propagation; it's also about elevating the value of the institution from which they gain wealth and status.

Free education and continuous giving may dissuade people from joining them or result in their graduates having no absolute loyalty to the institution.

That’s why they will use every possible tool—starting with involving state security whenever they can, as happened in Iraq. Then come the edited video clips and media smear campaigns.

If all of that fails, they’ll bring out the card of “following the madhhab.”

If that doesn’t work, they’ll accuse you of being rigid and extreme. (Notice the contradiction in these two accusations: one of rigidly sticking to the madhhab even against the evidence, and the other of being too flexible in front of modernity—even when it clearly violates the madhhab! Yet they make both accusations!)

They might also play the nationalism card, portraying you as a foreign ideology, while they are the moderate, local voice that never excommunicates anyone, no matter what they do—just as has been done in Morocco.

If none of that works, they’ll finally bring out the “fatwa regulation” card—so you can’t give fatwas in a country where atheists and secularists openly produce videos, fully supported by official institutions.

This goes hand-in-hand with the intimidation of researchers whose loyalty to the institution is in doubt—those whose academic works reference Salafi scholars in their theses.

And it won't stop there. If they could, they would even kick these people out of the mosques. Yet you’ll find many of them sitting with secularists and liberals, echoing their rhetoric.

The report says:
"According to Axios, an Israeli defense official stated that the Israeli airstrikes targeted the Iranian military’s General Staff, including the Iranian Chief of Staff and senior nuclear scientists. The official added: 'There is a growing likelihood that all of them have been eliminated.'"

One of the commentators responded by saying:
"If Israel has indeed assassinated all those figures, then Iran will retaliate forcefully, and the problem will escalate."

At this point, the saying of Imam Mālik comes to mind, as narrated in al-Jāmiʿ li-Masāʾil al-Mudawwanah [6/238]:
"Allah exacts revenge on an oppressor by means of another oppressor, then He exacts revenge on both of them."
As Allah says: {So when the [time for] the first of the two promises came, We sent against you servants of Ours—those of great military might} [al-Isrāʾ: 5].

We ask Allah that the matter be as Imām Mālik said, and that He protect the Ahl al-Sunnah wherever they are.

Ibn Taymiyyah: The Rāfiḍī who prefers ʿAlī over the Prophets is more disbelieving than the Jews and Christians...

Ibn Taymiyyah said in Minhāj al-Sunnah [7/255]:

“Third: This is undoubtedly false, because this would entail that ʿAlī is superior to Ibrāhīm and Muḥammad, since he would then be in the middle and they at the two ends. But the best of creation are Ibrāhīm and Muḥammad. So whoever gives preference to ʿAlī over them is more of a disbeliever than the Jews and the Christians.”

It was mentioned in the answers provided by the Shiʿī doctrinal question center online:

“What the majority of our later scholars agree upon is that the twelve Imāms are superior to all prophets, even those of strong resolve (ūlū al-ʿazm).”

The ongoing war between the Rāfiḍah and the Jews is governed by considerations of interest and shifting perspectives—it is not a football match where one must support one side against the other.

It is sufficient for you to say:

“O Allah, destroy the oppressors by means of the oppressors, and grant relief and goodness to the Muslims.”

But to quote a single excerpt from Ibn Taymiyyah, apply it, and leave out the rest of what the Shaykh said on the same topic is an arbitrary approach that is invalid—it requires clarification, especially when such strong condemnation is involved.

This is what he said about the one who prefers ʿAlī over the prophets—then what about the one who attributes divine qualities and creative authority (wilāyah takwīniyyah) to the Twelve Imāms?

Ibn Taymiyyah explicitly stated multiple times in this book that the Nuṣayriyyah and Ismāʿīliyyah are more disbelieving than the Jews and Christians. And in our time, if such sects were to support the Palestinian cause, it would not negate what Ibn Taymiyyah said.

Ibn Taymiyyah said in Minhāj al-Sunnah [8/534]:

“If either of the two groups were apostates from Islam, they would be more disbelieving than the Jews and Christians who remain on their religion and would be more deserving of being fought.”

And among those considered apostates according to him are the Imāmī Shīʿah.

He also said in Minhāj al-Sunnah [4/490]:

“The answer, after saying ‘Allāhu Akbar upon these lying apostates’ (referring to Ibn al-Muṭahhar and his followers), the followers of apostates who openly oppose Allah and His Messenger, His Book and His religion, and who have departed from Islam and thrown it behind their backs, waging war against Allah, His Messenger, and the believing servants, and allying with the apostates and the people of schism—this section and others like it in their writings prove that these zealots against al-Ṣiddīq (may Allah be pleased with him) and his group are, at their core, of the same kind as the apostates, like those whom al-Ṣiddīq fought.”

Ibn Taymiyyah also said in al-Ṣārim al-Maslūl:

“Likewise, those among them who claim that verses were removed from the Qur’an or hidden, or who claim it has esoteric interpretations that nullify the prescribed acts of worship—such people are called the Qarmaṭah and the Bāṭiniyyah, among them are the reincarnationists (tanāsukhiyyah). There is no difference of opinion about their disbelief.”

Today, among the Imāmī Shīʿah are the Akhbāriyyah, who explicitly claim the Qur'an has been altered, and the Uṣūliyyah, who allege that the Sunnis have added six letters to the Qur’an. So they affirm distortion (taḥrīf) implicitly, and do not declare the first group disbelievers.

Ibn al-Qayyim said in Mukhtaṣar al-Ṣawāʿiq al-Mursalah [p. 378]:

“This path was taken by the Jahmiyyah and the Rāfiḍah, for they distorted the texts of ḥadīth and were unable to do so with the words of the Qur’an—although the Rāfiḍah did distort many of its words, and claimed that the Sunnis changed it from its intended form.”

This includes both sects, if you reflect carefully.

The term Rāfiḍah encompasses many sub-groups, both in early and later times. It applies to anyone who curses the Companions, though the Imāmiyyah have their own distinct traits.

Ibn al-Qayyim said in Ighāthat al-Lahfān:

“The Rāfiḍah presented their heresy, disbelief, and slander of the chiefs among the Companions, the party of the Messenger of Allah ﷺ, and his allies and supporters, under the guise of love for Ahl al-Bayt and zeal for them and their allegiance.”


Ibn Taymiyyah said in Minhāj al-Sunnah:

“That is why there is resemblance between them and the Jews in wickedness, following desires, and other traits of the Jews; and between them and the Christians in extremism, ignorance, and other traits of the Christians. They resemble the Jews in one respect and the Christians in another, and people have always described them as such.”

He also said in Minhāj al-Sunnah [1/482]:

“As for those who delve into extreme Shiʿism, like the Ismāʿīliyyah who claim divinity for al-Ḥākim and others among their Imāms, and who say that Muḥammad ibn Ismāʿīl abrogated the Sharīʿah of Muḥammad ibn ʿAbd Allāh, and similar statements from the extremists among the Rāfiḍah—these are worse than most of the disbelievers among the Jews, Christians, and polytheists. They claim affiliation with Shiʿism and outwardly display its doctrines.”

Here, Ibn Taymiyyah is saying that one who claims that someone will come to abrogate the Sharīʿah of Muḥammad ﷺ is more disbelieving than the Jews and Christians.

It is narrated in Ghaybat al-Nuʿmānī:

“19 – ʿAlī bin al-Ḥusayn narrated to us with his chain from Aḥmad bin Muḥammad bin Abī Naṣr, from ʿĀṣim bin Ḥumayd al-Ḥannāṭ, from Abū Baṣīr, who said: Abū Jaʿfar (ʿalayhi as-salām) said: ‘The Qāʾim will rise with a new command, a new book, and a new judgment, harsh upon the Arabs. His only concern will be the sword, and he will not accept repentance, nor will he be deterred by the blame of any critic for the sake of Allah.’”


Most narrations regarding the coming of the Qāʾim affirm this idea—that he is coming with a new Sharīʿah.

And whoever claims to be following a scholar must compile all his statements.

We are not in a context where the crimes of the Jews should be minimized, nor should their crimes be used to downplay the disbelief and crimes of the Rāfiḍah—just as we should not do the opposite.

This is an article from the Mepa News website, which documents the historical cooperation between Iran and the United States of America in the invasions of Iraq and Afghanistan — the two greatest crimes committed by America in the region, alongside its support for the cancerous Zionist entity.

The article is titled: How Did Iran Cooperate with America in the Invasion of Iraq and Afghanistan?

The statement written in Persian above is translated as:
“The above-mentioned statements by Ahmadinejad, published by the official Iranian news agency IRNA — Ahmadinejad continued making such statements in the following period and gave a similar speech in 2009, in which he said: ‘America described Iran as part of the axis of evil. They insulted it severely, while Iran was the country that cooperated with them the most in Afghanistan and Iraq.’”

Then the article’s author said:
“The above-mentioned statements by Ahmadinejad, published by the official Iranian news agency (IRNA). Below are the documents and statements that reveal Iran's cooperation with the United States in Afghanistan and Iraq.”

Among the most important things mentioned:
“In a 2005 interview, Mohsen Rezaee — the former commander of the Iranian Revolutionary Guard Corps and a prominent figure in the Iranian political arena, who also served for a long time as Secretary of the Expediency Discernment Council — said about the situation in Afghanistan:
‘Iran’s allies in Afghanistan and Iraq played an important role in toppling the Taliban and Saddam Hussein, and Iran provided them with the necessary support. Some IRGC commanders, who advised the Northern Alliance, played a pivotal role in capturing Kabul. These forces were specially trained in urban warfare and had gained expertise during the Iran–Iraq war. They were highly effective and active in providing consultation to this group. Nevertheless, U.S. military propaganda quickly claimed credit for many of these successes.’”

Also mentioned:
“In a report published by Kayhan newspaper — close to Iran’s Supreme Leader Khamenei — Mousavian confirmed that the United States had obtained maps of Taliban positions, blaming the ‘reformists’ for it.
Mohammad Khatami, who served as President of Iran from 1997 to 2005, expressed his cooperation with the United States during the invasion of Afghanistan with the following words:
‘The Taliban were our enemies. America also saw them as its enemy. If they toppled the Taliban, that would serve Iran’s interests.’”
(A video of Khatami speaking was shown, with audio and visuals.)

The article’s author then said:
“Despite Iran’s open support for the United States in its invasion of Afghanistan, Iran’s Supreme Leader Ali Khamenei claimed the opposite in a speech he delivered in 2003. Khamenei alleged that the Taliban were created by the United States against Iran:
‘The Americans themselves created the Taliban movement in the east of our country. They were intellectually Salafi, and extremely hostile to the Shi‘a, Iran, the Islamic Revolution, and the Imam. We knew this — it was absolutely clear — and we had many reports about it. (…) As a result, the Americans themselves organized and sponsored the Taliban movement.’”
(The date of the speech was documented and sourced from Iranian newspapers.)

The article is very long and filled with documented images. Whoever wants it can get it from there. It was published in 2024.

I mention this because many of the youth are unaware of this era, and they think that Iran’s crimes are limited to what they see today in Syria or Yemen.

I do not say this to downplay the crimes of the Zionist entity — nor is this the primary reason for my issue with the Imāmiyyah, since our dispute with them is theological — but to show that emotional stances are often short-sighted and disconnected from history. The blood of the Palestinians is precious — and so is the blood of the rest of the Muslims whom this criminal regime has helped kill, sometimes directly and sometimes by assisting others. And yet, they also strive to spread shirk among them.

Benefit: The Qur'anic Evidence for Giving Priority to Poor Students of Knowledge in Zakah and Charity

Allah the Most High said:

"Charity is for the poor who are restricted for the cause of Allah, unable to travel in the land. The ignorant consider them wealthy due to their restraint, but you recognize them by their mark—they do not beg people persistently. And whatever good you spend—indeed, Allah is All-Knowing of it."

[Surah Al-Baqarah 2:273]

Al-Razzaq said in his Tafsir:

350 – Ma‘mar narrated from Qatadah regarding the saying of Allah: {Charity is for the poor who are restricted for the cause of Allah} [2:273], he said: "They restricted themselves for jihad and so are unable to engage in trade. The ignorant consider them wealthy due to their restraint."

And Al-Ṭabarī said in his Tafsir:

6216 – Yunus narrated to us, who said: Ibn Wahb informed us, who said: Ibn Zayd said regarding the verse {Charity is for the poor who are restricted for the cause of Allah}, 'The land was full of disbelief; no one could travel seeking the bounty of Allah without entering into disbelief. And it was said: the land was all at war with the people of this city—whichever direction they turned, they had enemies. So Allah said: {Charity is for the poor who are restricted for the cause of Allah}—they were here in the path of Allah.'

I say: The general understanding of the Salaf’s tafsīr—both those mentioned and others—is that these people were unable to travel for trade due to a religious matter: either hijrah or jihād.

So in essence, their means of earning were constrained due to a shar‘i reason they undertook. And they were dignified, refraining from asking. Therefore, Allah encouraged the wealthy believers to care for them and spend on them.

Today, there are counterparts to them among the students of sacred knowledge, whose pursuit of Islamic knowledge has limited their ability to earn.

And Allah the Most High said:

"And it is not for the believers to go forth all at once. So why not a group from every faction go forth to gain understanding in religion and warn their people when they return to them, so that they may beware?"

[Surah At-Tawbah 9:122]

These students are comparable to those described in the previous verse, by way of analogy (qiyās)—especially since many of them have limited income because they avoid ḥarām and shubuhāt, or are restricted by other circumstances.

I have personally seen countless examples—only countable with great difficulty—of gifted individuals who were driven by the burden of earning a living, or pressure from family, spouses, or children, to abandon seeking knowledge—or even to abandon religious commitment altogether—or to endure humiliation and loss of dignity.

Some even sold themselves to groups who exploited their knowledge to push their own desires or support them in their disputes. Such a person is not excused; rather, he is more disgraceful than someone who lives off music and drums. Nevertheless, blocking the path to evil remains necessary, as shown in the ḥadīth: “Charity was given tonight to a prostitute,” and “to a thief.” It was said in the report that charity might be the means to take them out of what they are in. And none of these are excused, by agreement of the people.

Supporting students of knowledge in this way is among the most valuable forms of reward. For “whoever equips a fighter has himself fought,” and beneficial knowledge is among that whose reward continues even after death.

Obligatory zakah is not to be given to anyone other than the poor and needy, but within that category, one may choose who among them is more deserving. Just as giving to a poor orphan carries more reward than giving to another poor person, likewise, the dignified student of knowledge holds higher reward.

In This Heat, Remember the Virtue of Prayer, Charity, Righteous Deeds, and Following the Sunnah…

These days in Kuwait, the temperature exceeds 50°C, and we experience the most difficulty when going out for the Ẓuhr prayer.

This led me to write a reflection on this matter.

It has been reported that the sun will come near the people on the Day of Judgment by the distance of a mile, and they will be covered in sweat:
“People will be according to their deeds in sweat: some up to their ankles, some up to their knees, some up to their waists, and some will be bridled by sweat.”

Here appears the benefit of the shade earned through righteous deeds.

Ibn Abī Shaybah narrated in his Muṣannaf:
(34815) Abū Muʿāwiyah, from al-Aʿmash, from Abū Ẓubyān, from Abū Mūsā, who said:
“The sun will be above people’s heads on the Day of Resurrection, and their deeds will shade them or expose them.”

This is a sound report from Abū Mūsā al-Ashʿarī, and it is among the precious narrations of the Muṣannaf. It holds the status of a marfūʿ ḥadīth (ascribed to the Prophet ﷺ), and it is general in its wording. His statement “and their deeds will shade them” includes every righteous act, as the context is one of divine favor.

Aḥmad also narrated in his Musnad (17333):
ʿAlī ibn Isḥāq told us, ʿAbdullāh ibn al-Mubārak told us, Ḥarmalah ibn ʿImrān narrated to us, that he heard Yazīd ibn Abī Ḥabīb relate from Abū al-Khayr, who said that he heard ʿUqbah ibn ʿĀmir say:
“I heard the Messenger of Allah ﷺ say: ‘Every person will be in the shade of his charity until people are judged’ (or he said: ‘until it is judged between the people’).”
Yazīd said: “And Abū al-Khayr would never let a day pass without giving something in charity, even if it were a cake or an onion or something similar.”

The chain after Ibn al-Mubārak is a noble Egyptian isnād. Reflect on how the narrator of the ḥadīth, Abū al-Khayr Marthad ibn ʿAbdillāh al-Yaznī, the muftī of Egypt in his time, never let a day pass without giving charity—seeking protection from the heat of Hell and the sun that will draw near on that Day.

We also have the famous ḥadīth of Abū Hurayrah:
“Seven will be shaded by Allah in His shade on the Day when there is no shade but His: a just ruler, a youth who grew up in the worship of Allah, a man whose heart is attached to the mosques, two men who loved one another for the sake of Allah and met and departed upon that, a man who was tempted by a woman of status and beauty but said: ‘I fear Allah’, a man who gave in charity so secretly that his left hand didn’t know what his right hand gave, and a man who remembered Allah in solitude and his eyes wept.”

Charity is also mentioned in this ḥadīth. Interestingly, it was narrated from Abū Hurayrah by a group from the clan of ʿUmar ibn al-Khaṭṭāb—and he is the one most remembered after Abū Bakr when speaking of just rulers.

Allah said:
“Those who were left behind rejoiced at staying behind the Messenger of Allah, and they hated to strive with their wealth and their lives in the way of Allah. And they said: ‘Do not go forth in the heat.’ Say: ‘The Fire of Hell is more intense in heat’—if only they understood.”
[Al-Tawbah: 81]

The verse shows that striving in the path of Allah is a means of protection from Hellfire's heat. The Companions understood that prayer is included in the path of Allah.

Al-Bukhārī reported in his Ṣaḥīḥ (907):
ʿAlī ibn ʿAbdillāh narrated to us, al-Walīd ibn Muslim told us, Yazīd ibn Abī Maryam al-Anṣārī narrated to us, ʿAbāyah ibn Rifāʿah said:
“Abū ʿAbs caught up with me while I was going to Jumuʿah and said: I heard the Prophet ﷺ say: ‘Whoever’s feet become dusty in the path of Allah, Allah will forbid the Fire for him.’”

The man was merely walking to Jumuʿah, and he was given glad tidings: “Whoever’s feet become dusty in the path [of Allah]...”

So it is hoped that whoever is afflicted by the heat while going to prayer will be protected from the sun’s heat on the Day of Judgment, just as those who walk to the masājid in the darkness are promised complete light on that Day.

This is especially relevant given that Hellfire complained to its Lord, and was granted two breaths—one in winter and one in summer—so the most intense heat we feel is from its breath.

As for following the Sunnah: heat often brings thirst, and thirst is quenched by drinking from the ḥawḍ (the Prophet’s ﷺ basin), and access to the ḥawḍ is through adherence to the Sunnah. As for those turned away from it, it will be said to the Prophet ﷺ:
“You do not know what they innovated after you.”

So keep these meanings present… and this heat will become easier to bear.

في هذه القناة أنوي إن يسر الله لي أن أنشر دروس زاد المسافر مفهرسة
https://t.me/zadmusafir

'Abdullāh ash-Sharīf, in his latest episode filled with fallacies, cited a hadith that is not authentic.

He quoted what Ibn Ḥibbān narrated:

“7123 – ʿUmar ibn Muḥammad al-Hamdānī informed us, Abū Ṭāhir narrated to us, Ibn Wahb narrated to us, Muslim ibn Khālid informed me, from al-ʿAlāʾ, from his father, from Abū Hurayrah:
The Messenger of Allah ﷺ recited the verse:
‘And if you turn away, He will replace you with another people, then they will not be like you’ [Muḥammad 38].
They said: O Messenger of Allah, who are those people that will replace us if we turn away and will not be like us?
He struck the thigh of Salmān al-Fārisī and said: ‘This one and his people. If the religion were suspended by the stars (al-Thurayyā), men from Persia would reach it.’”

He cited the authentication of some contemporary scholars for this report, aiming to suggest to the audience that the Arabs had abandoned the cause, so Allah replaced them with Khamenei and his followers — the same Khamenei who saw the war in Syria alongside Bashar as a fight against disbelief (i.e., against those who rose against Bashar).

The truth is that this narration, with the mention of this specific verse, is not authentic.

It was solely reported by Muslim ibn Khālid al-Zanjī, who is weak, and those contemporary scholars who strengthened the narration did so based on other versions that do not mention this verse, but rather another verse — while still referencing Salmān.

Al-Bukhārī said in his Ṣaḥīḥ:

“4897 – ʿAbd al-ʿAzīz ibn ʿAbd Allāh narrated to us, Sulaymān ibn Bilāl narrated to us, from Thawr, from Abū al-Ghayth, from Abū Hurayrah رضي الله عنه, who said:
We were sitting with the Prophet ﷺ when Sūrah al-Jumuʿah was revealed:
‘And among them are others who have not yet joined them’ [al-Jumuʿah 3].
I said: O Messenger of Allah, who are they? He did not respond to me until I asked three times.
Salmān al-Fārisī was among us, and the Messenger of Allah ﷺ placed his hand on Salmān and said:
‘If faith were at al-Thurayyā, men – or a man – from these people would attain it.’”

This is also narrated by Muslim and it indicates the weakness and anomaly of the version using the verse {And if you turn away...}, as the verse revealed in the authentic narration actually points to the virtue of the Arab Companions and the joining of the non-Arab Companions (or followers) to them.

For this reason, many scholars of tafsīr explained this verse as referring to non-Arabs — hence, the correct narration does not appeal to the Rāfiḍah or those influenced by them.

What’s more astonishing is that it’s a hadith narrated by Abū Hurayrah and includes the phrase: “from these”, using the Arabic word “min”, which in their terminology implies a subset — yet the Rāfiḍah, who reject the Companions’ virtues and usually object to such wording, remain silent about it here. Why?

Moreover, many great scholars of Persian origin studied under the Companions and joined their rank, such as: Hammām ibn Munabbih, Wahb ibn Munabbih, Ṭāwūs, and ʿAmr ibn Dīnār — and these are the kinds of men intended in the hadith who attained the rank of the noble Companions. Among them also is al-Bukhārī, the compiler of the Ṣaḥīḥ.

As for the supporting narration by ʿAbd Allāh ibn Jaʿfar ibn Najīḥ who followed Muslim ibn Khālid al-Zanjī, it is of no benefit, as he is abandoned in narration (matrūk), and their reports contradict the more authentic narrations regarding the verse in question.

Abū Nuʿaym said in Akhbār Aṣbahān:

“Muḥammad ibn Jaʿfar al-Muʾaddib narrated to us, from Aḥmad ibn al-Ḥusayn al-Anṣārī, from Ismāʿīl ibn Yazīd al-Qaṭṭān, from al-Ḥusayn ibn Ḥafṣ, from Ibrāhīm ibn Muḥammad al-Madanī, from Suhayl ibn Abī Ṣāliḥ, from his father, from Abū Hurayrah, who said:
When this verse was revealed:
‘And if you turn away, He will replace you with another people, then they will not be like you’ [Muḥammad 38],

they said: O Messenger of Allah, who are those people?
While Salmān was sitting nearby, he said:
‘This one and his people. By the One in Whose Hand is my soul, if righteousness’ — or he said: ‘the religion were suspended by the stars (al-Thurayyā), a man from Persia would reach it.’”

The narrator Ibrāhīm ibn Muḥammad here is al-Aslamī, the teacher of al-Shāfiʿī, and a known liar. His narration is worthless.

There is also a narration from Jābir that is transmitted by Ḥabīb the liar, the scribe of Mālik.

This exploitative use of the hadith is not new.

Shaykh Muḥammad Ismāʿīl al-Muqaddim said in his tafsīr:

“Many people used to say this hadith indicates that Allah is pleased with Khomeini, his revolution, and what the Rāfiḍah in Iran are upon — always citing this narration.
The hadith of Ibn ʿAbbās they quote is:
‘When the verse was revealed, they asked: Who are they? Salmān was next to the Prophet ﷺ, and he said: They are the Persians — this one and his people.’
We say: It’s true — they are Persians.
But who among the Persians are intended?
They are Ahl al-Sunnah wal-Jamāʿah, not the people of innovation and misguidance!”

Abū Hurayrah رضي الله عنه said:

The Messenger of Allah ﷺ recited this verse. They asked: O Messenger of Allah, who are those who will replace us if we turn away and will not be like us?
The Messenger ﷺ then struck the shoulder of Salmān رضي الله عنه and said:
‘This one and his people. By the One in Whose Hand is my soul, if faith were suspended at al-Thurayyā, men from Persia would attain it.’”

So imagine — virtues are now being attributed to the polytheists who claim wilāyah takwīniyyah (divine control over creation) and revile the Companions!