The Noble Shaykh, ʿUbayd al-Jābirī (رحمه الله) said:[1]
And as for today, then there have appeared such calamities upon the plains of daʿwah, I think that if Ibn al-Qayyim (رحمه الله) was alive (today) he would have considered them to be new (forms) of tawāghīt (false gods).
And amongst them is (what is called) the "maṣlahah" (the benefit of the daʿwah). This "maṣlahah" requires that everyone remain upon whatever he is upon, and that no one ever turn away from his own opinion (that he is upon) so long as everyone is a Muslim, everyone has his own ijtihād [view or opinion].
And for this reason, one of them said, "Let us cooperate in that which we agree and let us overlook each other in that which we disagree". If you were to filter the Muslims and sieve them out [based on their statements], you would find that they are not in agreement except upon the wording (لا إله إلا الله محمد رسول الله), meaning that if you were to make a proper inspection of the reality of the Muslims, you would find that they are united only upon what? You would find them in agreement upon (لا إله إلا الله), in its wording, as opposed to its meaning and action.
So among them are the grave-worshipppers, and among them is the Rāfidī (Shīʿite) and among them is the Sūfī Ḥulūlī[2] and other than them.
So therefore, this vile statement (is such) that the mere utterance (لا إله إلا الله) is sufficient. Hence, the Sūfī Ḥulūlī who says, "There is nothing in the jubbah (long outer garment) except Allāh", and another says, "And the lord is the servant and the servant is the lord, woe be to me if only I knew which one was the one tasked (with worship and obedience)".
And for this reason (according to this statement), the Rāfiḍī, the grave worshipper are all at the same level, there is no difference between them and the Sunnī Muslim who is pure upon Tawḥīd, (why), because all are (merely) agreed upon the saying (لا إله إلا الله) in wording.
Notes
01 The Shaykh (رحمه الله) is referring what has been stated by Ibn al-Qayyim (رحمه الله) in his monumental work, “al-Ṣawāʿiq al-Mursalah”, a refutation of the Jahmites and their offshoots.
Refer to the statement of Ibn al-Qayyim here.
The false principles invented by the negators of Allāh’s Attributes, on the basis of philosophy, false analogies and corrupt reason, are considered to be ṭāghūts, meaning, false deities that are given undeserved following and obedience. Though this label is commonly applied to those who call people to worship them, the concept is also extended to false principles that are venerated and followed, as they lead to corruption in both belief and practice, and because following and applying false principles is to exceed the limits.
02 Shaykh (`Ubayd) intends here that in contemporary times, the Hizbiyyīn[3] have devised such principles in their daʿwah which if Ibn al-Qayyim came across, had he been alive today, he would have considered them ṭāghūts, due to what these principles have brought about of corruption and damage to the Muslim nation, to their creed, to their hearts and their unity.
03 And indeed, these principles of the Hizbiyyeen, such as the one mentioned by Shaykh ʿUbayd, which is that of Ḥasan al-Bannā[4] (which he himself took from Muḥammad Rashīd Riḍā), then they have certainly destroyed the affairs of the dīn, the affairs of ʿaqīdah and walā and barā, and it would not be too distant to apply what Ibn al-Qayyim himself said:
And these (ṭāghūts) are ones that have done to Islām whatever they have done [of destruction and distortion], and these [tāghoots] are the ones who have erased the affairs of Islām, have put an end to its signposts, have destroyed its foundations, and have removed the sanctity of the texts (of revelation) from the hearts, and have laid down the path of revilement (of these texts) for every zindīq (heretic) and mulhid (deviating heretic).
04 Shaykh Rabīʿ bin Hādī (حفظه الله) said, in his refutation of Abū al-Ḥasan Muṣafā as-Sulaymānī al-Misrī al-Maʾribī, an Ikhwānī from Egypt who launched a revolution against the Salafi methodology and its flag-bearers 20 years ago:[5]
And likewise, the issue of loyalty and disownment, for they [the Muslim Brotherhood] make loyalty to anyone who is pleased with their organisation, be he a Rāfiḍī, or Zaydī, or Khārijī, or from the Muʿtazilah, or from the Ṣūfī Extremists, or the Ashʿarīs. And they show enmity to the Salafīs, and wage a war against them with the most severe war. And if there occurred any difference between a Salafī and an Innovator from amongst them, then they would have supported and aided this Innovator, and would have fought against his Salafī opponent.
05 Similar to how those false principles demolish the foundations of Islām by eroding belief in Allāh, His Names and Attributes, these false principles of the people of bigotry and partisanship who wish to lump all the sects together into a single mass (for mobilisation into revolutions, coups or democracy and elections), they also destroy the foundations of Islām by equating between all doctrines, creeds, beliefs and orientations, alongside what many of these creeds contain of statements of disbelief, such as the unity of existence (Allāh and His creation are one), and takfīr of the Companions, and worship of saints and the likes. Thus, the truth is extinguished, and falsehoods are given life and justification. Hence, these principles are most worthy of being considered ṭawāghīt (false deities given veneration and obedience).
Footnotes
1. In his explanation of the Six Principles, "Tanbīh Dhawī al-ʿUqūl al-Salīmah ʾIlā Fawāʾid Mustanbaṭah min Sittat al-ʾUṣool al-Aḍhīmah" (p.80).2. One who believes that Allāh indwells within His creatures.
3. The biased partisans who show loyalty to their party, doctrine or methodology over and above the truth
4. He is the founder of the Muslim Brotherhood, an organisation modelled on the structure of Freemasonry, and which represents the union between Shīʿism and Ṣūfism to fight against Tawḥīd and its people under the guise of wanting to establish the Sharīʿah and social justice. These types of movements have created untold harm and corruption in the Muslim ummah.
5. "The Reality of the Vast Manhaj in the View of Abū al-Ḥasan", Rabee.Net.
