Prologue
The Extremist Murji’ah who have emerged in the current times have no
precedence before them in the history of Islaam in their defence of those who
assault the Messengers of Allaah, make mockery of them, and who perform takfir
of the Companions of Allaah’s Messenger and accuse them of hypocrisy and
treachery and slander and make mockery of Uthmaan (radiallaahu anhu) and who
call for the abolition of parts of the Islamic Sharee’ah because it is not
suitable for the times.
So when their Sayyid and Imaam is refuted by the Mashayikh of Ahl us-Sunnah
and foremost amongst them Shaikh Rabee’ bin Haadee al-Madkhalee – may Allaah
preserve him, it only increases them in their rage and hatred – not for the sake
of the Islaamic Aqidah and the honour of the Prophets and Companions, but for
the sake of their Sayyid and Imaam. But mockery of the Prophets and takfir of
the Sahabah does not enrage them, and refuge is from Allaah from such vile and
filthy Irjaa’ which necessitates silence in the face of statements of disbelief
and apostasy.
This paper is the second part of a refutation of those Qutubis who try to
make the mediation of Imaam Ibn Baaz for Sayyid Qutb prior to his death a
justification of Qutb’s deviant creed and methodology and as way of praising and
propagating his misguided and heretical writings. Comprising the statements and
refutations of the Imaams of the Salafi Da’wah and its Mashayikh against Sayyid
Qutb and those with his affectations, this paper consists of excerpts from the
book "Baraa’ah Ulamaa il-Ummah Min Tazkiyat Ahl il-Bid’ah wal-Mudhammah",
checked by Shaikh Salih al-Fawzaan who made additional comments and notes and
read over the book twice. The book was also read by Shaikh Muhammad Ibn
Uthaimeen who praised it and made some minor changes to his own words that were
quoted therein.
1. Shaikh Salih al-Fawzaan
Sayyid Qutb said concerning slavery, "And concerning the slaves, that was
when slavery was a world-wide structure and which was conducted amongst the
Muslims and their enemies in the form of enslaving of prisoners of war. And it
was necessary for Islam to adopt a similar line of practise until the world
devised a new code of practise, other than enslavement." [in ‘az-Zilal’, Surah
Tawbah (3/1669), found also in tafsir of Surah Baqarah (/230), tafsir of Surah
Mu’minoon (4/2455), tafsir of Surah Muhammad (6/3285)]
Questioner: "O respected Shaikh, one of the contemporary writers is of
the view that this religion, at its inception, was compelled to accept the
institution of slavery of the days of ignorance."
Shaikh Salih al-Fawzaan: "I seek refuge in Allaah"
Questioner: [Completing his question] "However, he has come from the
angle that the doors to the various expiations and other matters which involve
the liberation of slaves should be opened (i.e. that these affairs should be
encouraged) gradually, until slavery finally ends. And following on from this,
that the intent of the Legislator is to gradually end this institution of
slavery. So what is your view on this?"
Shaikh Salih al-Fawzaan: "These are words of falsehood (baatil) – and
refuge is from Allaah – despite the fact that many of the writers and thinkers –
and we do not say scholars - repeat these words. Rather we say that they are
thinkers (mufakkireen), just as they call them. And it is unfortunate, that they
also call them ‘Du’at’ (callers). And this (type of statement) is found in
the tafsir of Sayyid Qutb in Dhilaal ul-Qura’aan. He says, "Islaam does not
affirm slavery, but it only allowed it to remain out of fear that the people may
turn to despotism, that they may disapprove of it’s abolition since they had
been accustomed to it. Hence Islaam has allowed it to continue out of courtesy
to the people" Meaning, as if Allaah was being courteous to the people, and then
he alluded to its gradual removal until it is completely finished.
The Heresies of Sayyid Qutb in Light of the Statements of the Ulamaa (Part 2)
