“Shaykh” Salih al-Fawzan testifies to his own ignorance !

By Shaykh Abū ‘Imād ‘Abdullāh Ibn ‘Abdullāh at-Tūnisī 

It is not my habit to expose those “shuyūkh” whom knowledge is attributed to, and how often do I advise myself and my brothers to avoid talking about them from the same angle as the statement of the Prophet (saws), “Let him be! So that people do not say that Muhammad kills his own companions,” and I do see that it was enough to explain and narrate the correct Manhaj to their blind followers so that they may know and realize the worthlessness of those people and their level of deviation from the right path, with so much anticipation in Allāh to guide their deviants and return them to correctness, through the knowledge Allāh has given them (our brothers). 

However, we do not see them in this gloomy circumstance except as drowning in supporting the enemies of Allāh and allying with them and decorating their falsehood in challenge against the people of Tawhīd and Jihād and even ruled on them as misguided and some even as disbelievers and they ascribed them to the Khawārij sect that kills the people of Islām and leave alone the people of idols in their usual manner of helping – not leaving – the people of man-made law and incitement to kill the people of Tawhīd, and whenever we dream and anticipate about their guidance, they increase in ignorance and tyranny and indulging in obscurantism and misinformation, in an era when the Ummah is being invaded and its Deen being targeted even before its resources at the hands of the Crusaders and their tails from the hypocrites whom these “shuyūkh” legalize their tāghūtī rule. 

“Shaykh” Sālih al-Fawzān is one of these icons whom the tawāghīt use to polish their image and justify their combination between Islamic Sharī’ah provisions and the provisions of man-made law, and their resort to the tawāghīt of the East and West with an ugly open support for Christians in killing the people of Islām within a stone’s throw from the Haramayn.

The man (al-Fawzān) is (theoretically) upon a correct belief in matters of Īmān and kufr and he has a number of good refutations – theoretical – against the doctrine of the Murjiah, and he affirms in more than one place that arbitrating to man-made laws that violate the Sharī’ah is kufr in Allāh and apostasy from his deen and he overlooks the belief of such people and he condemns those who limit kufr to belief from amongst the Murjiah Jahmiyyah who litter the Muslim countries today. However, in contrast, practically he displays irjā in the ugliest forms, and he does not make takfīr rather allies with those who rule and arbitrate to kufr laws which the whole of the Salaf (predecessors) and reputable Khalaf (successors) have agreed that arbitrating to it is an open kufr, and he condemns in the greatest form whoever makes takfīr of them and takes them as enemies! How does he justify for himself this apparent contradiction?! 

The answer to the question is from the conversation between him and some of his followers, where they said: 

Q: “I say O Shaykh, may Allāh do good to you … Some people understand from your book ‘Kitāb at-Tawhīd’ which is one of your works on the issue of Hākimiyyah, and ruling by other than what Allāh has revealed, that you make specific takfīr of the ruler who does not rule by what Allāh has revealed and they apply this particular speech on the Gulf rulers.” 

Al-Fawzān: “Ha ha … people of desire! People of desire! The speech is clear … there is no confusion in it… the speech is clear and the detail is mentioned in it. 

I say again: the one who displaces the Sharī’ah and replaces it with man-made law; this is an evidence that he has the opinion that the man-made law is better than the Sharī’ah, and whoever has this view is a kāfir! … there is no doubt in it! … but they take with their understanding that which favors them and they leave the rest of the statements! If not, had they read the statements from the beginning, it would have been clear.” 

Q: “And the words of Shaykh Muhammad Ibn Ibrāhīm the same?” 

Al-Fawzān: “It is same! Yes! It is: whoever displaces the Sharī’ah and makes in its place man-made law, it is an evidence that he believes that the man-made law is better than the Sharī’ah and whoever feels that a man-made law is better than the Sharī’ah is a kāfir.” 

Q: “What of the Gulf rulers, Shaykh?!” 

Al-Fawzān: “We are not capable of this … we don’t know anything about them and we do not know anything about their situation! The statement is a general statement, as for specific individuals, we need to do research.” 

Q: “There is a difference O our Shaykh between specifying individuals and ruling on general?” 

Al-Fawzān: – also affirming: – “… Yes!”. 

Q: “But you know the general ruling – may Allāh protect you?!” 

Al-Fawzān: “The General rule! … There is no doubt in it! Did we say: Gulf rulers?!” 

Q: “No, you did not mention that … this is from the desire …” 

Al-Fawzān: “Ha! … Desires… When they make takfīr of the rulers of the Gulf, what will they sort out??!! … Is this reform?! Making takfīr of Gulf rulers … Is this part of reformation?! This is not reform but fitnah!!” (End) 

If the Shaykh does not know the conditions of the rulers of the peninsula and what they rule with of systems and laws, how does he now endorse what he is unaware of its situation and why does he give such an absolute alliance? 

And how come he is hostile to those who make takfīr of it with substantiated evidences and unequivocal arguments? 

But how come he issues fatwā and presents himself for fatwā while he is lagging in one of its required pillars, and that is the knowledge of the reality? 

And how come he allows himself to be ignorant of the open kufr going on at the topmost level of the Ummah? 

And how come he declares that making takfīr of them is absolute fitnah and corruption while he has affirmed himself that he does not know anything about their situation? 

Is the implication of this not that he attaches fitnah and corruption to the very provisions of the Sharī’ah that he himself recognized and which declares kufr on those who replace the Sharī’ah with man-made laws and arbitrate to it? 

And the most important question is: 
Is it true that the Shaykh is truly ignorant of the conditions of the rulers of the Peninsula – with the open ended statement that tends to include the rulers of Kuwait who are secularists and the rulers of Yemen who are Baathists – and others? 

Is the Shaykh truly unaware of the presence of riba- based banks (interest banks) whose buildings overshadow that of the Sacred House of Allāh in a bold declaration of war against Allāh and His Messenger (saws)? Or is he blind and does not see it? 

Is he unaware that the land of the peninsula has turned into military bases from which the war planes of the people of the cross lift to hit our brothers in the east and the west? Or is he deaf and does not hear? 

The issue is impossible with the people of intellect. It is rather a fitnah with which Allāh afflicts whomever he wishes among His slaves who are allying with the oppressors and approach the door of rulers. 

It’s time for the blind followers to wake up and cling to the infallible Texts of the revelation which does not get afflicted with falsehood and does not contradict itself as those “shuyūkh” contradict themselves. 

"Had it been from other than Allāh they would have found therein much discrepancies." [4:82] 

And the good end is for the muttaqīn.