Ett blogginlägg som inte jag skrivit, utan lånar från en wahabisida, där man i detalj förklarar de olika gruppernas ideologi och tro. Wahabiterna/Salafiterna är enligt mig rätt enkelspåriga människor, de är som en cancersvulst, som sprider sig, med hjälp av olja, i den muslimska kroppen.
Jag har mött många olika versioner av salafiterna, och hade det inte varit för deras kamp och hat mot shiiterna och sufimuslimerna, då hade jag inte brytt mig mycket om dem, men deras förakt för islams regler om att inte göra takfir (kalla folk för otrogna) deras kärlek för att spränga upp sig själva, deras hyckleri när det gäller deras syn på Iran och Israel och deras benägenhet att sprida lögner om andra, har fått mig att ta ställning emot dem. Jag avskyr det de står för, det de sprider och det de representerar. Här är en artikel från IslamicEmirate, även det en stor propagandagrupp för salafismen.
Al-Salafiyoon: Salafis and the Salafi Dawa[1]By Dr. Tariq AbdelhaleemTable of Contents The Salafis السلفيون Ahlul Sunnah Wal-Jama’a أهل السنة والجماعة Murji’ah and Khawarij The Salafi Groups First Group: The Jami or Madkhali Group الإتجاة الجامي المدخلي This subject, amongst many others, is poorly represented, if at all represented to the English speaking Muslims. It is rather sad that many of the non-Arabic speaking Muslims in Europe and North America have no, or very little, references to guide them on both the academic level and the practical level. This paper is intended to explain the main principles, terms of references of the main streams of some of the modern Islamic ”Schools of thought”. It will also explain the stand of these groups in major contemporary subjects (democracy, governments, etc.). These groups might have some common ground, although they are completely different in many details when it comes to the application of the theoretical principles of the Islamic thought. Salafism السلفيةThe term Salaf سلف in the Arabic language means in its general sense ”the late”, or what is before, and in more specific meaning ”the predecessor”. However, this term has been used by the Muslim Scholars of Ahlul Sunnah[2], since the time of Ahmad Ibn Hanbal to point to the good predecessors of the first three generations that were mentioned in the Hadith of the Prophet PBUH: ”The best generations are those of my generation[3], then those who follow, and then those who follow”[4]. The ’Goodness” الخيرية of the three generations mentioned in the Hadith signifies that these are the best followers of the Sunnah of the Prophet PBUH. The term was widely used by almost all of Ahlul Sunnah scholars over the history of Islam. However, in recent years, following the decline of the Caliphate, the map of Islamic politics has completely changed. Secularism[5] has taken over in shaping the laws and legal systems of almost all of the Muslim countries. The Governments of Muslims have openly adopted secularism as the alternative to Islam. In almost all of the constitutions of these governments it refers to Islam as ”one of the sources of legislation” as opposed to ”the one and only source of legislation” in accordance with the basic principles of Tawheed. However, one exception to that is the constitution of the Kingdom of Saudi Arabia, where it states that it follows the Quran and Sunnah and it derives all its laws in accordance with Islam. This has been the stand of the Saudi government and officials, however there are many opponents of the Saudi system opposed to this view on the basis that although the Saudi government claims that stand in the constitution, in reality they legislate many laws that are derived from secular sources[6]. The Salafis السلفيونDuring the seventies, the decade that is perceived as ”the Decade of the Islamic Revival”, and with the emergence of the contemporary Islamic movement in Egypt and the Arab peninsula, the term ”Salafi” and ’Al-Salafiyoon”[7] emerged to signify a specific group of people with a specific mandate. It was first used by the group of Egyptian ”shaiks” such as Mohamed Ibn Ismail محمد اسماعيل of Alexandria, and later by Muqbel Al-Wadieمقبل الوادعى of Yemen[8]. They were students of Hadith whose legitimacy in the Islamic movement[9] was their claim to be followers of the group that was known in the history of Islamic thought as ”People of Hadith” أهل الحديث as opposed to those of ”People of Opinion”[10] أهل الرأي. However, the term ”Salafis” rather than ”Ahlul Hadith” (People of Hadith), was used to label them and their followers. At that time, there were other groups who used to follow the same principle – adherence to Hadith and Sunnah in general, but with other interpretations of the mandate of Sunnah when applied to the present situation. These differences have given way to the emergence of other schools of thought. These schools of thought can either being labelled under the ”Salafi” term, as they still follow the Salaf, or, as they prefer to call themselves: ”Ahlul Sunnah Wal-Jama’a”. Ahlul Sunnah Wal-Jama’a أهل السنة والجماعةThe term Ahlul Sunnah Wal-Jama’a points to those who agree to the principles of Tawheed in its two categories: Al-Ruboobiyah and Al-Uloohiyah. It is essential to mention that each of these terms is not completely exclusive to a certain group. Also, terms were sub-categorized on the basis of the subject in question. For instance, the term Ahlul Sunnah points to those who follow Sunnah rather than Bida’a. Thus, it distinguishes between Sunnis and Shiites or Mu’tazilites. However, when it comes to the subject of the Names and Attributes of Allah SWT, it points to those who affirmed the attributes without any Taaweel with complete negation of any similarity with humans. This excludes the Ash’aries الأشعرية who partially used Taweel, and the Mu’tazilah المعتزلة who completely distort the Attributes of Allah SWT and went out of the way of the Salaf, Ahlul Hadith and Ahlul Sunnah; no matter which term you use. In that era of the revival of the Islamic thought (the seventies), other groups adopted this approach, the adherence to Shariah evidence, and denial of the secular laws, not only in relation to the Attributes, but also in understanding and evaluating the present situation in the political arena. In the next few pages we will attempt to map out the spectrum of the Salafi groups, including the groups who are more attached to the term ”Ahlul Sunnah”. We will first clarify some terms used by each of these groups to prosecute the other, either justifiably or not. Those are the ”Murji’ah” and ”Khawarij”. Murji’ah and KhawarijThe Murji’ah is a sect that traces its origin to the second century, where some people adopted a school of thought that denies the importance of actions in Islam, and concentrate heavily on the actions of the heart and what is called the ”Aqeeda” or belief in the heart. Iman for that group is merely theoretical. It is the set of beliefs that a person holds that makes him Muslim. The Khawarij are those people who denied the right of Ali Ibn Abi Taleb (RA) the right to arbitrate in the crisis with Muawiyah (RA) over the punishment of the killers of Uthman (RA). They split the Jama’a (Ali’s group) and started to fight Ali (RA) and kill anyone who stands with him, even if he is a companion. Later, their successors developed a theoretical base and twisted the evidence from Quran and Sunnah to justify their Bida’a. They came up with the opinion that sins are Kufr. It follows that any Muslim who commits a sin becomes a Kafir and he/she can be killed as a punishment. They considered Ali and his camp as sinners and so was Muawiyah. Sins that are considered Kufr by Khawarij are these actions that Ahlul Sunnah Wal-Jama’a consider as sins only and not Kufr; such as adultery, Riba, drinking, killing, lying, back biting and so on. Scholars considered the Hadith of the Prophet PBUH describing a group of people who will come after his time and ”… kill the people of Islam and leave in peace the people of idols”[11] as a clear text in Khawarij. Necessary clarifications:It is important to point out that in order to qualify as a member of a sect one needs to adopt all the ”common principles” of that sect, as pointed out by Imam Al-Shatibi. Unfortunately, opposing factions of the ”Salafi” groups, as well as the other Ahlul Sunnah Wal-Jama’a groups used to accuse each other with such Bida’as. Groups who belong to the upper side of the spectrum call the later as Khawarij and visa versa. We are not claming that all these groups are correct, as truth is only but one, but they all do not belong completely to either of the sects. It is better to say that one group has been delusional ”by some of the doubts that Murji’ah have” or ”by some of the doubts of Khawarij” rather than being Murji’ah or Khawarij, as Ibn Taymiyah mentioned. There can be a group of Salafis or those who belongs to Ahlul Sunnah that have some beliefs in common with either of the mentioned sects, but as mentioned, this does not justify labelling them as either Khawarij or Murji’ah. It is always better to stick to the understanding and behaviour of the Salaf. Allah SWT said: ”O ye who believe! stand out firmly for Allah, as witnesses to fair dealing, and let not the hatred of others to you make you swerve to wrong and depart from justice. Be just: that is next to Piety: and fear Allah. For Allah is well-acquainted with all that ye do.” (Al-Maidah 8). It is also important to point out that not every individual or group who claims to follow Quran and Sunnah actually do so. We have seen lately that some Sufis call themselves ”Ahlul Sunnah”! This is propaganda aiming at attracting the common simple minded Muslim who does not distinguish between what is right and what is wrong, but have enough sense to know that the term Ahlul Sunnah Wal-Jama’a is what Muslims should belong to. We have to be clear in regards to Bida’a and sects. Sufis, Mu’tazilah, Khawarij and the innovated sects are not among Ahlul Sunnah Wal-Jama’a or the Salafis (in its broader meaning), even if they claim to be so. It is their principles and methodology of understanding the Sunnah that is the judge. Furthermore, it is imperative to understand that the points which we stated in reference to a group are not necessarily all adopted by each of the individuals that belong to the group. They, however, share most of these points. For instance, Ali Al-Halabi has openly stated in his books what we stated in point (1). Al-Madkhali, on the other hand, has been the leader and activist of points (6) and on. It is however, the analysis of his views in his book “منهج الأنبياء في الدعوة إلى الله” (Methodology of the Prophets in calling to the Way of Allah), that connect his views of Iman to Al-Halabi. Al-Halabi, also, is a student of Al-Madkhali and has published and approved books that carry such views in Iman as in the book of Murad Shokry “إحكام التقرير في أحكام التكفير” (fastening the Rules of Takfeer), which was refuted and prohibited by the committee of Fatwa of Saudi Arabia #20212, due to the Irja’a that it carries. The same applies to group #6, as will come later, Dr Salah Al-Sawi has somethings in common with Gamal Sultan. However, some views of these two blessed Du’aat are completely different. This is the nature of trying to group ideologies. It will always be the case that some vagueness and grey areas will surround the border lines of the grouping where individuals who belong to such groups might partially fall under one or the other. I ask Allah to forgive any mistake or misjudgement that might take place without intention. However, I strongly stand by these views that I expressed here below until a poof of the opposite is provided. For the purpose of this study, we divided those who belong to the methodology ”Manhaj” of Ahlul Sunnah (the Salafis in its broader meaning; following the Salaf rather than those specific groups labelled as Salafis) or in following the evidence of Quran and Sunnah to eight groups. Some of those groups accept the label of ”Salafis” and are known as the ”Salafis”, while the others deny being ”Salafis” (in its narrow meaning) and would rather call themselves ”Ahlul Sunnah Wal-Jama’a”. We will look into the stand of these groups in relation to: Governments All the following groups claim to follow the evidence of Quran and Sunnah. However, the question is not whether a group reverts to Quran or Hadith for guidance, it is simply whether they interpret the evidence in the same way and use the same methodology of the first three preferred generations to reach a fatwa. Difference of opinion can be in either the belief itself, as between the Murji’ah and Ahlul Sunnah in the subject of Iman, or in the application of some common beliefs, where a Fatwa is issued based on different perceptions of the situation on hand. Muslims in the West, and specifically the Islamic groups, are almost exclusively a small insignificant branch of one of the following groups. We did not mention any of them as they are not significant in any way in affecting the spectrum or shaping any new direction that can be addressed separately. Also, it is important to mention that as new Muslims who revert from other religions, or born Muslim reverts, are approached by Sufis to drag them away from the way of Sunnah, some of the Salafi groups do the same tactics especially those who are active in Saudi Arabia, Yemen and Jordan (the 1st and 2nd groups) by addressing specific audience such as the young, needy and totally ignorant of Islam. They try to promote the idea of Ijtihad and Taqleed and that no one is allowed to make Ijtihad except scholars, which is correct in itself, but often used to affirm a wrong conclusion. But, as they shape up the minds of those who listen to them and attend their contrivances, the “scholars” will be their scholars, period! They also promote the correct concept of Muslims should be careful in applying ”Kufr” standards to sway away people from realizing the Shariah ruling in regards to situations that are as clear as the light of the sun, as in the Hadith! They do a lot of brain damage to the minds of such youths. The Salafi Groups
First Group: The Jami or Madkhali Group الإتجاة الجامي المدخلي :The leaders and founders of this group are: Mohammad Aman Jami محمد أمان الجامي of Ethiopia and Consider Iman as only the Aqeeda in the heart, and that actions are a complimentary condition to Iman شرط كمال. They made a goal of their life to throw the accusation of Kufr on a particular great Da’iyah (singular of Du’aat): Sayed Qutb. They all wrote volumes in his Kufr! And they completely discarded his Tafseer ”In the Shade of the Quran” as a book of misguidance! They can be perceived as the ”flip flop group”! Aside from being wrong in interpretation of the evidence, they hold no consistency in their methodology (Manhaj). They are ”Murji’ah” when it come to rulers and governments, and they are ”Khawarij” when it comes to other Du’aat! In the final analysis of their stand, they fit the criteria of the Hadith of Khawarij. They call for Takfeer of Du’aat (which are the people of Islam in the Hadith) and they call for peace and obedience to the rulers who embrace the secular systems![17] Second Group: The Albani Group إتجاه الألباني :Although Shaikh Nasir Al-Deen Al-Albani ناصر الدين الألباني (may Allah have mercy on his soul) is not the only scholar that is under this group, but we labelled the group after him as he was the most well known amongst those who belong to it. This group has been delusional by some of the doubts that Murji’ah have[18′]. The essence of this group is as follows: They adopt the same point of view as the first group in Iman[18]. It is important here to mention that this view of Iman was adopted in the history of Islamic beliefs by Abu Hanifah and some of his followers. They were perceived by the rest of Ahlul Sunnah as ”Murji’ah of the Sunnah!”. However, the Hanafi Mathhab is one of the most restricted Mathhabs in perceiving many actions as Kufr, to make up for the exclusion of actions from Iman. Third Group: The Academic Salafis السلفية العلمية :Starting from this group onward, the Salafis are different than Ahlul Sunnah, as the view of Iman is different. The coming groups perceive Iman as known to Ahlul Sunnah over history; Intentions of the heart and explicit actions of the Muslim. The first of those are the so-called ”Academic Salafis”. This label might be attributed to the fact that they are more into writing and theorizing their beliefs than the other groups that have the same – or close – beliefs and applications. Among the Leaders of this group: Shaik Abdul Rahman Abdul Khaliq عبد الرحمن عبد الخالق They are more organized and have a clearer vision of the political situation. Fourth Group: The Conventional Shaiks of Salafiyah مشايخ السلفية :This group are mostly shaiks of the official Saudi Arabia Islamic establishments, such as Shaik Bin Baz عبد العزيز بن باز and Shaik Al-Uthaymeen محمد بن العثيمين (May Allah have mercy on their souls) and those who adopt the same stand in other Muslims countries. This group of Salafis hass clear understanding of Tawheed of Ibadah, and also in perceiving that ruling with other than Shariah or using secular laws is Kufr. There are many text of Bin Baz that reflects this opinion. Although many followers of the first, second or third group try to use some Mutashabih (not specific or clear) text of his Fatwas to attach him to their group. It is important to mention some criteria that has to be considered when reading the Fatwas of Bin Baz or Al-Uthaymeen: They completely understood Tawheed Al-Ibadah as presented by Ibn Abdel Wahab and Ibn Taymiyah. They consider those who rule with other than Shariah as Kuffar; the major Kufr that takes one out of Islam. Fifth Group: The Salafi “Ikhwan” سلفيو الإخوان المسلمون :Leaders of this group are some well known leaders of the “Ikhwan Al-Muslimoon” Muslim Brotherhood movement such as: Isam Al-Basheer عصام البشير of Sudan, Also they see Jihad as part of Islam, but they stand on the side of Jihad being theoretical and unnecessary. Sixth Group: The Salafi Ahlul Sunnah Wal-Jama’a سلفيو أهل السنة :We labeled this group between Ahlul Sunnah and the Salafis as they have common features between the Salafis (in its contemporary capacity as a movement not as followers of Salaf) and Ahlul Sunnah, as pure adherents to the strict views of Ahlul Sunnah. Leaders of such groups vary widely and can have many disagreements on many subjects. However, we will categorize them here under one group for the purpose of this study as they appear to be closer together in the presented spectrum of the ‘Salafis” and “Ahlul Sunnah”. Amongst the leaders of this group: Mohammad Sorour محمد سرور, This group is the most active, for many reasons, in the Islamic arena. They mostly hold pure understanding of Tawheed. Seventh Group: the Moderate Ahlul Sunnah Wal-Jama’a الوسط أهل السنة :This group is named Ahlul Sunnah as there is no common ground between them and the “Salafis” as is known in the contemporary term. They still follow sincerely the Salaf methodology and understanding and totally adhere to it. Among the surviving leaders of such group: Mohammad Qutb and Abdel Majid Al-Shazlie of Egypt Shaikh Gazi Al-Tuwbah of Kuwait غازي التوبة. We can categorize other late scholars who have their opinions documented in their books and Fatwas, and who are being pushed aside form the Islamic arena by the official Islamic figures to cover up the clear stand of those scholars that is in line with the views of this group. Amongst those: Abu Al-’ala Al-Mawdudi of Pakistan أبو الأعلى المودوي, This group acknowledges that the present governments are secular and therefore are out of Islam as systems.
Eighth Group: the Jihadis of Ahlul Sunnah Wal-Jama’aالجهاديون من أهل السنة :This group is the last of the spectrum of those who claim to follow the evidence of Quran and Sunnah as guidance to their rulings and fatwas. This group is represented by many known figures in the present time. They agree with the understanding of the previous group on the theoretical level. ConclusionIt is essential to understand that: Although some of the above described groups call for abandoning Taqleed specially in Fiqh area, they promote Taqleed in Usool Al-Deen or Tawheed! This is a reverse to the Salaf or Ahlul Sunnah stand. It is basic knowledge that there is no Taqleed when it comes to Tawheed. One should not say: ”I believe that this is what Tawheed means as shaik ”whoever” has told me so, and I am not capable of understanding it on my own! This is an absurd statement in that context. It is true when it comes to Fiqh where knowledge of principles of Hadith and Tafseer, areas of Ijma’a, previous Fatwas of scholars, Usool Al-Fiqh and many other sciences are required to pass a Fatwa. But, Tawheed, the origin of Deen, it is unacceptable to make Taqleed to any one. Allah SWT said in Quran: ”When thy Lord drew forth from the Children of Adam from their loins, their descendants, and made them testify concerning themselves, (saying): ”Am I not your Lord (Who cherishes and sustains you)?” They said: ”Yea! we do testify!” (this), lest ye should say on the Day of Judgment: ”Of this we were never mindful., Or lest ye should say: ”Our fathers before us may have taken false gods, but we are (their) descendants after them: wilt Thou then destroy us because of the deeds of men who were futile?” (Al-A’araf 172). In these verses, Allah SWT has decreed that Taqleed of the parents, teachers, environment or any other external factors, or Jahl (ignorance[23]) is not acceptable in the matters of Islam and Kufr; i.e. Tawheed. Sharpen your minds, and jump start it to see for yourselves what Tawheed is and what limitations it might have. Maybe you can not study for yourself, but you better listen to all the proofs you can get from others as you might be missing an important component of your Tawheed. Never turn away from anyone who explains Tawheed for you except if he/she belongs to an innovative sect like Sufism. Footnotes[1] I intended to write this article sometime ago. However, it was partially assisted in some of its aspects by an article, which I came across recently, that was published in Arabic from a lecture in Oxford University of the UK. [2] We use the term ”Ahlul Sunnah” here to distinguish between them and the Shiites and the other theorists of the 72 innovation sects. However the term will be closely explained later in a different capacity. [3] The word ”Qarni” in Arabic, which literally means ”my century” is translated here as ”generation” as this is the meaning in which the word is used in that context. This meaning is within the capacity of the word. [4] The Hadith is reported by Al-Bukhari, Muslim, Al-Termizie, Ibn Majah and Ahmad. [5] Secularism is the ”worldly” vision of the universe. It is defined in the English dictionaries as ”indifference to or rejection or exclusion of religion and religious considerations”. However, it was translated at the end of the 19th century to the Arabic language to ”Scientific” علمانية! Just to make it more acceptable to the common ignorant Muslims. [6] It is beyond the scope of this study to cover this point or to reach a verdict in such matter. [7] Those who follow the Salaf. [8] They were students of Al-Albani. [9] I use ”movement” here to point out a group rather than a ”movement” which requires more organization and disciplined followers, and that normally has a political agenda attached to its academic approach. [10] Ahlul Raie أهل الرأي in the Islamic thought are those who used Qiyas ”logical deduction” widely as opposed to Ahlul Hadith أهل الحديث who relied more on Hadith, and accepted Hadith as a higher evidence than Qiyas even if it is categorized as Weak ضعيف. However, Ahlul Raie term in the contemporary schools of thought, are those who do not follow the evidence of Shariah in general, but they just lay down their own opinions based on either ignorance or secular perspectives. [11] Reported by Al-Bukhari, Muslim, Al-Nesaie, Al-Termizie, Abu Dawoud and Ahmad [12] Ijtihad: is making the necessary effort combined with acquiring the proper knowledge to arrive at a Fatwa. Taqleed is following a Mufti blindly without questioning as a result of lack of the proper knowledge. [13] A message was posted by a person with a name in the format of {Abu-xxx Al-xxxx). This is a typical name format that’s been fashionable since mid-80’s, when the young generation who followed those leaders of group 1 & 2 started to adopt such name formats to feel like they belong to the “Salaf”. Unfortunately, the name format was the end of it! They acquired nothing more of the Salaf. It is why we are now dealing with a generation that’s completely superficial in dealing with Aqeeda issues, and in following those who claim to follow the “Salaf”. Poor Salaf! How many deviances are now being committed under their name! The content of the message is expectedly insulting and bashing! Typical of what to be expected from a follower/admirer of Al-Madkhali. The message in itself is proof of the strength and truthfulness of my analysis. There is no need to respond to the content of the message as it is naïve and simple. A funny part of that is when this person stated that I published the article with the hope that it will go unnoticed!! I posted the article on the WORLD WIDE WEB, hoping that it will be unnoticed!!!! This is again comic. However, it is important to mention that it is typical of the followers of a person who insulted and used terrible phrases describing Du’aat like Abdul Rahman Abdul Khaliq and Sayed Qutb. Al-Madkhali, as mentioned by the scholar Shaikh Bakr Abu Zaid in his message to him (see the Arabic text at the end of the footnote) has cultivated a generation of “Ruwaibidat” رويبضات as in the Hadith, which means “a trivial person who speaks in the matters of the public”. Shaikh Bakr Abu Zaid, Shaikh Al-Shaigi, Shaikh Abdul Khaliq and Shaikh Al-Qahtani have all replied to Al-Madhkali, the teacher and mentor of the likes of Al-Halabi and Murad Shoukry, and showed how far-off the Sunnah he is. The man, and of course his followers with the name format Abu-xxxx Al-xxxx, are all about making Takfeer of those who do not agree with their stand on the subject of Hukm and its relevance to Tawheed Al-Ibadah. They cherish the existing governments and consider the rulers their “Amir Al-Momineen”! In the same time they attack, bash and snitch on the Du’aat who call for the Laws of Allah to be obeyed and followed! If this is not the Khawarij stand, we don’t really know who Khawarij are. It is a sorrow that such effort of a whole generation of young Muslims is wasted on cherishing those who disobey Allah SWT, and attack and call the Du’aat Kuffar. They use the word ‘Terrorists’ to describe the Du’aat more than the Americans do!!! What a petty. These are some of the points that Shiakh Bakr Abu Zaid made to Al-Madkhali: – نظرت في أول صفحة من فهرس الموضوعات فوجدتها عناوين قد جمعت في سيد قطب رحمه الله، أصول الكفر والإلحاد والزندقة، القول بوحدة الوجود، القول بخلق القرآن، يجوز لغير الله أن يشرع، غلوه في تعظيم صفات الله تعالى، لا يقبل الأحاديث المتواترة، يشكك في أمور العقيدة التي يجب الجزم بها، يكفر المجتمعات ..إلى أخر تلك العناوين التي تقشعر منها جلود المؤمنين.. وأسفت على أحوال علماء المسلمين في الأقطار الذين لم ينبهوا على هذه الموبقات.. وكيف الجمع بين هذا وبين انتشار كتبه في الآفاق انتشار الشمس، وعامتهم يستفيدون منها، حتى أنت في بعض ما كتبت، عند هذا أخذت بالمطابقة بين العنوان والموضوع، فوجدت الخبر يكذبه الخبر، ونهايتها بالجملة عناوين استفزازية تجذب القارئ العادي، إلى الوقيعة في سيد رحمه الله، وإني أكره لي ولكم ولكل مسلم مواطن الإثم والجناح، وإن من الغبن الفاحش إهداء الإنسان حسناته إلى من يعتقد بغضه وعداوته – نظرت فوجدت هذا الكتاب يـفـتـقـد: – أقول أيها المحب الحبيب، لقد نسفت بلا تثبت جميع ما قرره سيد رحمه الله تعالى من معالم التوحيد ومقتضياته، ولوازمه التي تحتل السمة البارزة في حياته الطويلة فجميع ما ذكرته يلغيه كلمة واحدة، وهي أن توحيد الله في الحكم والتشريع من مقتضيات كلمة التوحيد، وسيد رحمه الله تعالى ركز على هذا كثيرًا لما رأى من هذه الجرأة الفاجرة على إلغاء تحكيم شرع الله من القضاء وغيره وحلال القوانين الوضعية بدلاً عنها ولا شك أن هذه جرأة عظيمة ما عاهدتها الأمة الإسلامية في مشوارها الطويل قبل عام (1342هـ ). – ومن جهات أخرى أبدي ما يلي: 1 – مسودة هذا الكتاب تقع في 161 صفحة بقلم اليد، وهي خطوط مختلفة، ولا أعرف منه صفحة واحدة بقلمكم حسب المعتاد، إلا أن يكون اختلف خطكم، أو اختلط علي، أم أنه عُهد بكتب سيد قطب رحمه الله لعدد من الطلاب فاستخرج كل طالب ما بدا له تحت إشرافكم، أو بإملائكم. لهذا فلا أتحقق من نسبته إليكم إلا ما كتبته على طرته أنه من تأليفكم، وهذا عندي كاف في التوثيق بالنسبة لشخصكم الكريم. 2 – مع اختلاف الخطوط إلا أن الكتاب من أوله إلى أخره يجري على وتيرة واحدة وهي: أنه بنفس متوترة وتهيج مستمر، ووثبة تضغط على النص حتى يتولد منه الأخطاء الكبار، وتجعل محل الاحتمال ومشتبه الكلام محل قطع لا يقبل الجدال…وهذا نكث لمنهج النقد: الحيدة العلمية . 3 – من حيث الصيغة إذا كان قارنًا بينه وبين أسلوب سيد رحمه الله، فهو في نزول، سيد قد سَمَا، وإن اعتبرناه من جانبكم الكريم فهو أسلوب ”إعدادي” لا يناسب إبرازه من طالب علم حاز على العالمية العالية، لا بد من تكافؤ القدرات في الذوق الأدبي، والقدرة على البلاغة والبيان، وحسن العرض، وإلا فليكسر القلم. 4 – لقد طغى أسلوب التهيج والفزع على المنهج العلمي النقدي…. ولهذا افتقد الرد أدب الحوار. 5 – في الكتاب من أوله إلى آخره تهجم وضيق عطن وتشنج في العبارات فلماذا هذا…؟ 6 – هذا الكتاب ينشط الحزبية الجديدة التي أنشئت في نفوس الشبيبة جنوح الفكر بالتحريم تارة، والنقض تارة وأن هذا بدعة وذاك مبتدع، وهذا ضلال وذاك ضال.. ولا بينة كافية للإثبات، وولدت غرور التدين والاستعلاء حتى كأنما الواحد عند فعلته هذه يلقي حملاً عن ظهره قد استراح من عناء حمله، وأنه يأخذ بحجز الأمة عن الهاوية، وأنه في اعتبار الآخرين قد حلق في الورع والغيرة على حرمات الشرع المطهر، وهذا من غير تحقيق هو في الحقيقة هدم، وإن اعتبر بناء عالي الشرفات، فهو إلى التساقط، ثم التبرد في أدراج الرياح العاتية . هذه سمات ست تمتع بها هذا الكتاب فآل غـيـر مـمـتـع، هذا ما بدا إلي حسب رغبتكم، وأعتذر عن تأخر الجواب، لأنني من قبل ليس لي عناية بقراءة كتب هذا الرجل وإن تداولها الناس، لكن هول ما ذكرتم دفعني إلى قراءات متعددة في عامة كتبه، فوجدت في كتبه خيرًا كثيرًا وإيمانًا مشرفًا وحقًا أبلج، وتشريحًا فاضحًا لمخططات العداء للإسلام، على عثرات في سياقاته واسترسال بعبرات ليته لم يفه بها، وكثير منها ينقضها قوله الحق في مكان أخر والكمال عزيز، والرجل كان أديبًا نقادة، ثم اتجه إلى خدمة الإسلام من خلال القرآن العظيم والسنة المشرفة، والسيرة النبوية العطرة، فكان ما كان من مواقف في قضايا عصره، وأصر على موقفه في سبيل الله تعالى، وكشف عن سالفته، وطلب منه أن يسطر بقلمه كلمات اعتذار وقال كلمته الإيمانية المشهورة، إن أصبعًا أرفعه للشهادة لن أكتب به كلمة تضارها… أو كلمة نحو ذلك، فالواجب على الجميع … الدعاء له بالمغفرة … والاستفادة من علمه This proves to any person who has an ounce of intelligence where Al-Madkhali stands in the hierarchy of scholars, and where his students stand. [14] It is rather sad that these people hold conferences and attract young common Muslims, with little or no knowledge by inviting the “shaik-like” figures from the Middle East, and present a methodology to them that makes their brains frozen and become completely dependant on this groups’ “scholars”. The result is an army of submissive youths who follow blindly their Murji’ah leaders without knowing it. [15] The sadder is that (they) go even deeper in this stand to call King Fahd of Saudi Arabia “Amir Al-Momeneen”! a title that he himself did not claim!!! [16] They are actually Murji’ah as they not only delusional by the doubts of Irja’a, but they have gone too far in applying the Irja’a principle of separating Iman from actions ((فصل الإيمان عن العمل. [17] Among the Canadian groups that belong to this group is Troid of the UK/Ontario. They are a group of mostly coverts with little or no knowledge and are brain washed by the principles of this first group. [18′] As expected, I received some angry reactions and e-mails when I categorized Shaikh Al-Albani (may Allah have mercy on his soul) in a group that “is infected by the virus of Irja’a”, as I put it. It is necessary to clarify the following: I do not judge Shaikh Al-Albani, as this is now the jurisdiction of Allah SWT, since he is now between the hands of Allah SWT, and Allah SWT is the best judge of all. I hold all respect and love in the cause of Allah to Al-Albani, and know that he served this Ummah a lot with his vast knowledge and accurate research in Hadith. [19] It is important to differentiate between the shaiks who belong to Ansar Al-Sunnah of Egypt. For instance, Hamed Al-Fiqi or Abdul Rahman Afifi can not be categorized with the like of Mohamad Al-Bana. [20] The writer of this article has known these respected figures personally for the last three decades and have worked with them in many joint Islamic projects and intellectual products such as books and magazines. The view presented here is as close as it can get to the opinions of these respected shaiks. [21] There might be a question mark on Sayed Qutb in terms of what he was accused of in regards to the Attributes of Allah SWT, so someone can claim that he is not Ahlul Sunnah in that regard. My reply would be that first of all, this study is about the stand of the scholars in regards to specific rulings, and secondly, many studies were conducted to clear Sayed Qutb’s name from such accusations, and Allah SWT knows best. [22] A term that has always been used by shaik Abdel Majid Al-Shazly of Egypt. [23] The subject of Jahl (ignorance) in Shariah is a very delicate matter and has a lot of inferences and applications. This article’s author published a book on that subject that was published by the committee of Fatawa of Saudi Arabia 1992 under the title of ”The Useful Answer to the problem of those who are ignorant of Tawheed”. |