To the right is the cover for the second edition of "Baraa'ah Ulamaa il-Ummah Min Tazkiyah Ahl il-Bid'ah wal-Mudhammah" (The Innocence of the Scholars of the Ummah from the Commendation of the People of Innovation and Censure). This book was prepared by Isaam bin Abdullaah as-Sinaanee. It contains a refutation of the one who used the intercession of Shaykh Bin Baaz (rahimahullaah) for Sayyid Qutb as a proof for the 'adaalah (integrity) of Sayyid Qutb and commendation of his (Qutb's) manhaj, when it is not a proof at all.

The book, after compilation and authorship was sent to Shaykh Saalih al-Fawzaan who checked over it and made recommendations, and also suggested an improvement to the title of the book. Then it was read by Imaam Muhammad bin Saalih al-Uthaymeen (rahimahullaah), who made his own written notes on the pre-print copy that was sent to him, and he also advised that the section titled "The Salafi Manhaj", should be placed before "The Qutubi Manhaj" and not after it, unless the author had a specific reason for doing that. And images of these hand-written notes are included at the end of the book. We will be quoting from this book inshaa'Allaah in this series. Both of these scholars endorsed the contents of this book and the purpose for which it was to be published and distributed. And the purpose is clearly outlined in the title of the book itself. Namely, to declare the Scholars of Ahl us-Sunnah free and innocent (in particular Imaam Ibn Baaz, and the other scholars in general) of having made tazkiyah (i.e. given adaalah) to those who are from the people of innovation: In this case Sayyid Qutb, who aside from writing his commentary on the Qur'an upon an Ash'arite creed, added other great calamities, some of which are serious enough that they cannot really be excused by mere ignorance, such as accusing the Scribe of the Prophet (alayhis salaam) the Uncle of the Believers, Mu'awiyah - whose integrity is attested to by the Prophet himself - of treachery, deception and hypocrisy.

And this book essentially sunk their ship, leaving them only the flotsam to hold onto thereafter, which is what they have been doing since then.

Between the Salafi Manhaj and the Qutubi Manhaj

In previous articles we documented how both Shaykh Muhammad bin Saalih al-Uthaymeen and Shaykh Saalih al-Fawzaan checked, approved and commended the contents of the book "al-Baraa'ah" and in particular we mentioned the section at the end in which the author, Isaam bin Abdullaah as-Sinaanee, included a section contrasting the Salafi Manhaj with the Qutbi [Leninist] Manhaj. Refer to the previous two articles here:

As promised, the translation of this section is now provided below to see exactly what these Scholars, read, approved of, and recommended its distribution with the purpose of clarifying the truth and warning from falsehood.

The Section

Here are the pages in question:

Two Ways That do Not Meet, How Different They Are, Between the East and the West

The First: The Salafi Manhaj

Imaam Ibn Baaz said [responding to the claim that the activists of Algeria had alleged he supported them and advised them to take up arms]:

If one of the Algerian du'at (callers) had said about me that I had said to them, "They should assassinate the police or that they should take up arms in their call to Allaah then this is an error and is not correct. Rather it is a lie. The Call to Allaah occurs with good mannerisms, "Allaah said, the Messenger said". It occurs with reminders, admonition, encouragement and discouragement. This is how the Call to Allaah takes place, just as the Prophet (sallallaahu alaihi wasallam) and his companions were in al-Makkah al-Makarramah before they had any power or authority. They did not used to call the people to take up arms, rather they called them with the verses of the Qur'aan, good words, and good mannerisms, since all of that is closer to rectification and is closer to the acceptance of the truth. As for calling with assassinations, killing, fighting and the likes, then that is not from the Sunnah of the Prophet (sallallaahu alaihi wasallam) and nor is it from the Sunnah of his Companions. However, when Allaah gave him control over Madinah and when he emigrated to it, he had authority and power in Madinah and then Jihaad was legislated as well as the establishment of the hudood laws. He (sallallaahu alaihi wasallam) made Jihaad against the Mushrikeen and established the hudood after Allaah ordered [him] with this.

Source: Cassette Recording on 26th Dhul-Hijjah, 1414H, being an exposition of the forgery of Salman al-Awdah against Imaam Ibn Baaz - refer to Madaarik un-Nadhar (pp. 346-348 2nd Edition).

Imaam al-Albaani said, [in words that uncovered the great fabrication and pusillanimous claim of Salman al-Awdah against him (In the cassette "Kalimat Haqqin Fee Mas'alat il-Jazaa'iriyyah") that the noble Shaikh supported the activities of the revolutionaries in their Qutubi manhaj in Algeria]:

If you know this caller, then recite to him the saying of the Most High: "O you who believe, if a sinful person comes to you then verify (the information)" to the end of the verse. And he (sallallaahu alaihi wasallam) said, "It is sufficient falsehood for a person to narrate everything that he hears"

And Imaam al-Albaanee also stated in the message he sent to the leaders (of the various parties) in Algeria:

...And that the Prophet (sallallaahu alaihi wasallam), indeed, he began setting up the Muslim state by calling to Tawheed and warning from worshipping the false gods and then cultivating whoever responded to his calls upon the Sharee'ah rulings until they all became like a single body, such that if one part of it complained, the rest of it responds with alertness, as occurs in the authentic hadeeth, so whoever wishes to establish a Muslim state in truth then let him not gather the masses into a lump, and nor bring them together despite the differences in their thoughts and their (ideological) nurturing, as is the way of well-known Islamic groups today. Rather, it is a must to unite their way of thinking and understanding upon the correct Islamic foundations: the Book and the Sunnah upon the understanding of the Salaf us-Saalih

This occurs in his letter dated, 19 Jumaadah al-Aakhirah 1412H and the a photocopy of this letter can be found in Madarik un-Nadhar (pp.335-336 2nd edition).

Shaikh Ibn Uthaimeen was asked,

Did you also advise (the Algerians) to continue in their position against the authorities in Algeria?

The Shaikh replied,

We have never said anything of the sort.

The questioner said,

In the severity of these situations is hijrah (emigration) to the lands of disbelief legislated?

The Shaikh replied:

It is obligatory to have patience. Since the land is a land of Islaam, the call to prayer is announced for the five prayers and both the Jumu'ah and congregational prayers (i.e. Eid, funeral and daily prayers) are established therein. Hence, it is obligatory to have patience until the command of Allaah arrives.

In a cassette recording Shawwaal, 1414H, and also quoted in Madaarik un-Nadhar

The Second: The Qutubi Manhaj

Sayyid Qutb says (az-Zilaal 2/1057):

The time has reverted back to its original form on the very day this religion came to mankind with the phrase "Laa ilaaha illallaaha". For mankind has apostatized and gone to the worship of the servants, and to the oppression of the various religions and it has fled from "Laa ilaaha illallaaha". [This is so] even though a party from amongst them repeat "Laa ilaaha illallaaha" from the minarets, without understanding its meaning and without intending this particular meaning when they repeat it, and without rejecting the Sharee'ah of al-Haakimiyyah that the servants have claimed for themselves.

Sayyid Qutb also says (az-Zilaal, 4/2122),

Indeed, there is not found on the face of this Earth today, a Muslim state, and nor a Muslim society in which the rule of interaction is the Sharee'ah of Allaah and the Islamic fiqh.

And he said also (az-Zilaal 3/1451):

Perhaps it has become clear from what we have covered just now that the goal of jihaad in Islaam is to demolish the foundation of the structure that contradicts its foundations, and to establish a government founded upon the principles (qawaa'id) of Islaam in its place, and to replace it with this. And this important concern, the concern of initiating a general Islamic revolution is not restricted to any particular region, rather it is from that which Islaam desires (requests) and puts it in front of its vision, that this comprehensive revolution takes place in all inhabited places. This is its loftiest goal, and its highest aim which it covets with its eyes, except that it is absolutely imperative for the Muslims or the members of an Islamic party to commence their important endeavor by bringing about the desired revolution and to strive for the change in the structure of rule in their lands in which they live.