Kashf al-Fitan

Abd al-Rahman Abd al-Khaliq is an Egyptian Ikhwani who moved to Kuwait in the 1960s whereupon he began to preach his doctrines of Takfir and the Ikhwani methodologies he was nurtured upon in Egypt. As his da'wah developed, it was directed at bringing the ideology of Sayyid Qutb (takfir, haakimiyyah) and Hasan al-Banna (political activism, party politics) to a Salafi audience, and this was largely achieved in the 1980s through the organization of Jam'iyyah Ihyaa al-Turaath. However, when critiques were made of him in the early to mid 1990s, and when he got slapped down hard by the major Scholars for innovating into the deen of Allaah, he went somewhat undercover and the Jam'iyyah feigned non-attachment to him. In this series we will look at the refutations of Shaykh Abd al-Azeez bin Baz against some of the Ikhwani poison that Abd al-Rahman Abd al-Khaliq was pushing into the ranks of the Salafis. The Shaykh wrote a critique of Abd al-Rahman Abd al-Khaliq after six of his books and one cassette were given to the Shaykh. All of these six books comprised elements of Ikhwani methodologies, and the cassette contained revilement against Salafi scholars.

Note: Jam’iyyah Ihyā at-Turāth of Kuwait in the UK is known as “BEST”. Using this deceptive title to divide, conquer and deviate the youth of Islam.

“As for the greatest evil that emanated from Abdul-Rahmān Abdul-Khāliq then it was his splitting the ranks of Ahlus-Sunnah and the ranks of the callers to Allah. He deceived them with the Dinar (i.e. money), not with his ideology! He rushed from Kuwait to Indonesia to Egypt to the UAE. And I say: It is a mistake to hand over one’s wealth to Jam’iyyah Ihyā at-Turāth because they use to divide the united word of Ahlus-Sunnah. So he split the ranks of Ahlus-Sunnah from Jeddah to Sudan.

There are with us here in Yemen from the scum whom he beguiled and allured with his Dinar (wealth), not with his ideology. So we give tidings to the Salafi youth of Kuwait that Jam’iyyah Ihyā at-Turāth expended huge amounts of wealth upon these distorted/misguided ones in Yemen yet alongside that, their da`wah is dead, having no effect!

As for Jam’iyyah Ihyā at-Turāth, it is deviant! And many people will be fooled by it – it publishes some of the books of the Salaf, and it publishes alongside that the books of those who are astray such as Sayyid Qutb. It also sends deputations [around the world]. So in some directions they send Salafīs and in some directions they send Qutubīs or others. So it is a Jamā’ah which plays a double game and which takes on two appearances.

Note: Revilement of the Salafi scholars is a key feature of the methodology of these takfiris, Qutbis, Ikhwanis and this is an instrumental part of their agenda because by tearing them away from the deeply-grounded scholars (by accusing those scholars of not knowing current affairs and being ignorant), they can then lead the common masses into their innovated methodologies (which are secular in origin) and which include demonstrations, rallies, revolutions, party politics, engagement with democracy and so on. The Jam'iyyah of Ihyaa al-Turaath has amassed huged amounts of wealth through the medium of "charity work" and they have many different fronts in the form of charity organizations. These charity organizations then seek out communities, mosques and centres in various Muslim and non-Muslim lands whereby they give financial assistance and attach conditions so that the da'wah given through these institutions fits in with a particular agenda which is Ikhwani in perception and outlook. Currently, Ihyaa al-Turaath, through the cover of charity organizations is funding mosques and centres in the United Kingdom and from them is Green Lane Mosque in Birmingham.

He is following in the footsteps of Hasan al-Banna, and this "ta'addud al-jamaa'aat" (multiplicity of groups) that Abd al-Rahman Abd al-Khaliq was speaking of in his books is a rendition of the golden principle of Hasan al-Banna, "Let us cooperate in that which we agree, and let us excuse each other in that which we disagree." The aim behind these approaches is to gather together as many people (of different backgrounds, creeds, affiliations and orientations) as possible so that they can be led and mobilized in whatever methodology is suitable for a particular country in order to help take power from the current governments and rulers who are considered apostates and disbelievers because they do not judge by what Allaah has revealed. Hence, in one country in might be entry into democracy, in other it might be a coup, in another it might be demonstrations and rallies, in another it might be a violent revolution. So this is the Ikhwani manhaj that Abd al-Rahman Abd al-Khaliq was pushing to a Salafi audience and the vehicle for that was Ihyaa al-Turaath al-Kuwait which still operates on this basis, using charity organizations as fronts for pushing their orientation into communities in different parts of world through the lure of financing in the name of "da'wah" and "spreading goodness."

A person may say: “Shaikh Ibn Bāz wrote to Abdur-Rahman Abdul-Khaliq and Abdur-Rahman Abdul-Khaliq recanted.” So I say: This affair that he recanted from is nothing compared to his splitting the united word of Ahlus-Sunnah. This individual split Ahlus-Sunnah apart and I fear that he is an infiltrator who has entered the da`wah. Let not a person think that the matter which Abdur-Rahman Abdul-Khaliq recanted from includes all that he has transgressed in – indeed it is not even a quarter of what he is upon. And the reason for this is because he is not well-versed in knowledge.

And our brother Rabee’ Ibn Hādee has refuted in an excellent manner, may Allah reward him with good – he explained what Abdur-Rahman Abdul-Khaliq is upon. I say: If a fair-minded person from the youth of Kuwait was to read this refutation, he would disassociate himself from Abdur-Rahman Abdul-Khaliq and from Jam’iyyah Ihyā at-Turāth who champion and raise Abdur-Rahman Abdul-Khaliq – otherwise who is Abdur-Rahman Abdul-Khaliq?!”