Abd al-Aziz Aal al-Shaykh
Another nail in the coffin of blood-sucking Madkhalis.
This time, Shaykh Abd al-Aziz Aal al-Shaykh is asked about the Jarh Rabi’ al-Madkhali makes on his opponents. The Shaykh replies by saying that much of this sort of Jarh is based on nothing but whims, desires and personal animosity.
Arabic (followed by translation):
Khalid al-‘Anbari is another one of the leaders of the contemporary Murji sect. He was declared a Murji, and his books were further banned by the leading scholars of our time, including Shaykh ‘Abd al-Aziz Aal al-Shaykh, Shaykh Salih al-Fawzan, Shaykh Bakr Abu Zayd and Shaykh Abdullah al-Ghudayan.
However, the innovators in the West continue to cling on to these misguiding innovators, despite of clear cut warnings from the senior scholars of Saudi Arabia. The Murji centres in the UK who continue to invite Ali Hasan al-Halabi and Khalid al-Anbari include Brixton Mosque, Masjid al-Ghuraba in Luton and SalafiManhaj website.
Muslims are warned against Khalid al-Anbari and all centres that support him and his heresy. Below is the fatwa from The Permanent Body for Research and Legal Opinion against the heretic, Khalid al-‘Anbari, and by extension, all their supporters.
السائل: أحسن الله إليكم يقول سماحة الشيخ مالفرق بين أحدية الوجود في تفسير الظلال وفكرة وحدة الوجود الضالة ؟
المفتي : كيف ؟ كيف ؟ مالفرق بين ؟
السائل : مالفرق بين أحدية الوجود في تفسير الظلال وفكرة وحدة الوجود الضالة ؟
المفتي : يا إخواني تفسير سيد قطب في ظلال القرآن هو كتاب ليس تفسير لكنه قال تحت ظلال القرآن يعني كأنه يقول للمسلمين هذا القرآن نظام الأمة تعيش في ظلاله و استقوا من آدابه و انهلوا من معينه الصافي وأقبلوا بقلوبكم على القرآن لتجدوا فيه علاج لمشاكلكم و حل قضاياكم وتفريج همومكم إلى آخره .
والكتاب له أسلوب عال في السياق أسلوب عال ، هذا الأسلوب الذي كتب به السيد كتابه قد يظن بعض الناس بادئ بدء من بعض العبارات أن فيها شركا أو أن فيها قدحا في الأنبياء أو أن وأن .. ، ولو أعاد النظر في العبارة لوجدها أسلوبا أدبيا راقيا عاليا لكن لا يفهم هذا الأسلوب إلا من تمرس في قراءة كتابه ، والكتاب [كلمة غير واضحة] لايخلو من ملاحظات كغيره لا يخلو من ملاحظات و لا يخلو من أخطاء لكن في الجملة أن الكاتب كتبه منطلق غيرة وحمية للإسلام ، والرجل هو صاحب تربية وعلوم ثقافية عامة وماحصل منه من هذا التفسير يعتبر شيئا كثير [الجملةالسابقة غير واضحة] فيؤخذ منه بعض المقاطع النافعة والمواقف الجيدة والأشياء التي أخطأ فيها يعلى [غير واضحة] عذره قلة العلم وأنه ليس من أهل التفسير لكنه صاحب ثقافة عامة وعباراته أحيانا يفهم منها البعض خطأ لأن أسلوبه فوق أسلوب من يقرأه ، فلو أعاد النظر مرارا لم يجد هذه الاحتمالات الموجود وإنما هو أسلوب من الأساليب العالية التي يتقاصر عنه فهم بعض الناس فربما أساء الظن ، والمسلم لا ينبغي [كلمة غير واضحة] على وجود المعايب ، فليأخذ الحق ممن جاء به ، ويعلم أن البشر جميعا محل التقصير والخطأ ، [كلمة غير واضحة] والعصمة لكتاب الله و لقول محمد صلى الله عليه وسلم ، ماسوى الكتاب والسنة فالخطأ محتمل فيه لاسيما من إنسان عاش في مجتمعات لها مالها وسافر للغرب سنين وإلى آخره ، لكن كفانا منه ماوجد في هذا السفر من بعض المقاطع والكلمات النافعة التي لو قرأها الإنسان مرارا لرأى فيها خيرا كثير .
السائل : أحسن الله إليكم هذا يعقب على كلامكم قبل قليل عن تفسير سيد قطب وهل معناه الدعوة إلى قراءته من قبل المبتدئين في طلب العلم ؟
المفتي : والله أنا أقول طالب العلم إن قرأ به يستفيد ، الطالب بيميز [غير واضح] ، طالب العلم إذا قرأ في بعض المواضع حقيقة بعض المواضع فيها كتابا جيدا ، [غير واضح] الأخطاء ماأقول مايسلم من الخطأ ، لكن ينبغي الإنصاف والاعتدال وأن لا نحمل ألفاظه فوق مايحتمله ، مانحمل الألفاظ فوق ماتحتمله ، ولانسيئ الظن .
والرجل له جهاد تعلمون أنه استشهد أو قتل شهيدا رحمه الله ، وله كتب كان فيها أخطاء فتراجع عنها ، لأن القرآن ربما كتابة تفسير القرآن عدلت منهجه السابق ، والقرآن لاشك أن من اعتنى به وأكثر من قراءته ينقله من حال إلى حال
Questioner: May Allah bless you. Your eminence, a question says: ‘What is the difference between unity of creation as expressed in Tafseer al-Dhilal (of Sayyid Qutb) and the misguided doctrine of pantheism?’
Abd al-Aziz Aal al-Shaykh: My brothers, the Tafseer of Sayyid Qutb, ‘In the Shade of the Quran’ is not actually a Tafseer work. He titled it ‘In the Shade of the Quran’, as if to say to the Muslims: This Quran is a system for the Ummah live under, for her to learn from its ethics and drink from its pure spring. As if he were saying: Turn to the Quran with all your heart so you may find the solutions to your problems, answers to your dilemmas, so you may put your anxieties to rest, and so on.
The book demonstrates a very high standard of literary style. However, this literary style and the usage of some phrases may give some people incorrect first impression and suggestions of Shirk or a lack of respect towards the Prophets, etc. However, if one were to read over it again, he would find it an excellent literary style of a very high standard, although, someone who hasn’t read much of his writings wouldn’t understand it. As for the book itself, then… [speech unclear] it is not free of some errors and mistakes like all other works, however, overall he wrote it out of zealousness and defence for Islam. The man himself was a respected educationist and generally very well-read in various sciences, and what he was responsible in this Tafseer is considered… [speech unclear] So one should learn from some of the beneficial passages of the book, and as for issues where he erred… [speech unclear] His excuse was lack of knowledge, and that he wasn’t actually a Tafseer scholar, however, he was still a very well-read individual. Some of the phrases he uses sometimes give the wrong impression because his style is beyond what the reader can comprehend. However, if he were to revisit those passages repeatedly he wouldn’t have the wrong impression, and he would only discover a very high standard of literary style which some people are incapable of understanding, which may lead them to think badly of him. But a Muslim must never… [speech unclear] … when there are errors, one should accept the truth no matter who brings it to him, and he should know that all human beings are bound to err and make mistakes… [speech unclear] … protection is only granted to Allah’s Book and the words of Muhammad – SAW. All besides the Book and the Sunnah is prone to error, especially a person who lived a society with various ills and travelled to the West for years and so on. But we feel it sufficient to have found some of the beneficial passages and words from his journey, which if one were to read over and over, he would see much good in it.
Questioner: Does this mean that you call the students of Sharia who are merely beginners to read his Tafseer?
Abd al-Aziz Aal al-Shaykh: By Allah, I would say that if a student reads it he would surely benefit. The student [speech unclear] If a student reads some passages, because really, some passages in the book are very good. [speech unclear] The errors, I am not saying there are no errors. However, we must be just and balanced and do not misconstrue his words, or think of him in bad light. The man made Jihad, and as you know he was martyred or killed a Shaheed – may Allah have mercy on him. He had written some books with some errors and he retracted them, perhaps because writing the Tafseer of the Quran corrected his earlier methodology. And no doubt, whoever focuses on the Quran and reads it often, it will continue to change him from state to state.
1) The grand Mufti of Saudi Arabia frees Sayyid Qutb of the Madkhali accusations of wahdat al-wujud, etc.
2) Instead of attacking Sayyid Qutb, he blames poor understanding and intellect of people like Rabi’ al-Madkhali
3) He further praises Sayyid Qutb saying he had a very high literary style.
4) He considers Sayyid Qutb to be a Shaheed – a martyr for Islam
5) He advises the beginners amongst the students to read the Tafseer of Qutb
Question for the Madkhalis:
Would they now openly attack Shaykh Abd al-Aziz Aal al-Shaykh for defending Sayyid Qutb as they attacked Shaykh Ibn Jibrin – rahimahullah? Or would their criticism be restricted to their private circles with the same disclaimer: ‘don’t mention it in public’?
The Grand Mufti of Saudi Arabia, ‘Abd al-Aziz Aal al-Shaykh refutes the followers of Rabi’ al-Madkhali (and him by extension) in a question that was directed to him, in the TV show “Ma’a Samahat al-Mufti” on Al-Majd channel, aired 15/11/2007.
In the name of Allah – the Most Merciful – the Dispenser of Mercy
Fatwa Number: 21517 and Dated: 14/6/1421 AH
Praise be to Allah alone, and the Salaah and the Salaam be upon the one after whom there is no prophet… And as for what follows:
For verily, The Permanent body for research and legal opinion was informed about what was mentioned to the eminent General Mufti from some of the sincere ones about the requests for a legal formal opinion specifically for the secretariat general of the Council of Senior Scholars with number: 2928 and dated: 13/5/1421 AH. And number: 2929 and dated: 13/5/1421 AH, regarding the two books: “at-Tahdheer Min Fitnatit-Takfeer” [Warning from the tribulations of Takfeer] and “Saihatun-Nadheer” [An Outcry of the Warner] by their compiler – ‘Alee Hasan al-Halabi, and that they [the two books] are calling to the Madhhab of Irjaa [by claiming] that al-‘Amal [action] is not the condition for the correctness of Imaan, and he attributes this to Ahlus-Sunnah wal-Jamaa’ah, and basis these two books upon distorted reports from Sheikh al-Islaam Ibn Taymiyah, al-Haafidh Ibn Katheer and others than them two – May Allah have mercy upon all, as well as the desire of those sincere ones for an explanation to what exists in these two books so that the readers may acknowledge the truth from falsehood… and so on…
And after the study carried out by The Body of the two aforementioned books and the examination of them, it has become clear to The Body that the book “at-Tahdheer Min Fitnatit-Takfeer” compiled by ‘Alee Hasan al-Halabi, in what he appended to the statements of the Scholars in his forward as well as his footnotes, comprises of the following:
1 – Its author based it [the book] upon the false, innovated Madhhab of the Murji`ah, those who encircle al-Kufr, with the Kufr of Juhood [rejection], Takdheeb [denial] and al-Istihlaal al-Qalbee [making permissible that which is forbidden – in the heart, only] as it [appeared] on p.6 f.2 and p.22 and this is contrary to what Ahlus-Sunnah wal-Jama’ah are upon, that al-Kufr occurs by al-I’itiqaad [belief], by al-Qawl [statements], by al-Fi’l [actions] and by ash-Shak [doubts].
2 – His distortion while conveying from Ibn Katheer – May Allah have Mercy upon him – from “al-Bidaayah an-Nihaayah” [The beginning and the end] 13/118, when he mentioned in the footnote on p.15, conveying from Ibn Katheer: “That Jankeez Khaan claimed regarding al-Yaasiq that it is from Allah, and this is the reason for their Kufr”, but when referring back to that passage [in the book we come to know that], what he attributed to Ibn Katheer – may Allah have Mercy upon him – was not found.
3 – Attributing an unfounded statement to Sheikhul-Islaam Ibn Taymiyah – may Allah have mercy upon him – on p.17-18 when the aforementioned compiler of the book, attributes to him, that the ruling on the Mubaddal [the one who replaces the Sharee’ah of Allah with other laws] according to Sheikh al-Islaam is not Kufr [Akbar], unless if [the replacement of the Sharee’ah] occurs with Ma’rifah [acknowledgement], I’tiqaad [belief] and Istihlaal [making permissible that which is forbidden], and this is merely a baseless statement attributed to Sheikhul-Islaam Ibn Taymiyah – May Allah have Mercy upon him – as he was the propagator of the Madhhab of the Salaf of Ahlus-Sunnah wal-Jamaa’ah, and their Madhhab is what has preceded, whereas this [i.e. Alee Hasan’s Madhhab], indeed it is the Madhhab of the Murji`ah.
4 – His alteration of the intent of the eminent al-‘Allaamah ash-Sheikh Muhammad bin Ibraahim – May Allah have Mercy on him – in his article – Tahkeem al-Qawaaneen al-Wadha’eeyah [Ruling by man-made laws], when the compiler of the aforementioned book claims that the Sheikh places a condition of Istihlaal al-Qalbee [making permissible that which is forbidden – in the heart], whereas the statement of the Sheikh is as clear as the sun in his aforementioned article to the mainstream of Ahlus-Sunnah wal-Jamaa’ah.
5 – His comments upon the statements of those whom he mentioned from the people of knowledge, by implying a meaning from their statements which do not carry that meaning, as it appeared on p.108 f.1, p.109 f.21 and p.110 f.2.
6 – As there exists in the book showing insignificance to ruling with other than the laws of Allah, and especially on p.5 f.1 with a claim that having concern for the realisation of Tawheed in this issue has similarities with the Shee’ah – ar-Raafidhah – and this is a grave error.
7 – And by examining the second piece of work – Saihatun-Nadheer, it is found that it [the book] is as if a continuation of the aforementioned book [Fitnatut-Takfeer] – and its condition is as has been mentioned. For this reason, verily, The Permanent Body views that these two books, it is not permissible to publish them, nor propagating them, nor circulating them, due to what they contain from falsehood and distortion. And we advise their author to fear Allah regarding himself, and regarding the Muslims and especially their youth, and that he strives to gain Shara’ee knowledge first-hand from the Scholars, those trustworthy in regards to knowledge and correctness of their belief. And that knowledge is a trust, and it is not permissible to propagate it, unless it is in accordance to the Book and the Sunnah. And to uproot the likes of these opinions and the despicable method of distorting the statements of the people of knowledge. And it is known that to return to the truth is a virtue and a nobility for a Muslim.
And Allah is the granter of success, and the Salaah and Salaam of Allah be upon our Prophet Muhammad, his followers and his companions.
The Permanent body for research and legal opinion
Head Abdul ‘Azeez bin ‘Abdullah bin Muhammad Aal ash-Sheikh
Member ‘Abdullah bin ‘Abdur-Rahmaan al-Gudeyaan
Member Bakr bin ‘Abdullah Abu Zaid
Member Saalih bin Fawzaan al-Fawzaan
1) ‘Ali Hasan based his works on the heretical Murji doctrine
2) ‘Ali Hasan distorts statements of scholars and attributes to them what they never said
3) ‘Ali Hasan belittles the Kufr of ruling with man-made laws
4) It is Haram to publish or promote ‘Ali Hasan’s view on Iman and Kufr, for it is essentially a Murji view
5) ‘Ali Hasan al-Halabi is admonished and advised to fear Allah and to learn Islam from the scholars first-hand, implying that he neither fears Allah nor has he studied from scholars first-hand.
6) Aforementioned views are shared by Shaykh ‘Abd al-‘Aziz Aal al-Shaykh, Shaykh ‘Abdullah b. al-Ghudayan, Shaykh Bakr b. ‘Abdullah Abu Zayd and Shaykh Salih b. Fawzan al-Fawzan