The purpose of this science (Clarification and Elucidation) is the preservation of the Pure Religion and to know the detrimental mistakes of those who have gone astray with the purpose of staying away from them and remaining upon the Upright Religion.

ʿAdnān ibn Muḥammad ʿArʿūr has some statements which should be clarified and explained with their errors mentioned, so as to protect the sunnah from pollution and to preserve the truth.

From amongst the statements of ʿAdnān ʿArʿūr are:

• He was asked in some European countries, about the taking of allegiance for the king that is over us in Saʿūdiyyah, whether it is legislated or not. He responded, “I am not a Saudi”.

So he evaded from the ruling of what he believes with regards to the allegiance of the ruler over us that it is not authentic. He does not see as legislated the regional pledge of allegiance (البيعة). So it was befitting for him, if he had been courageous and clear, to state clearly what he sees from it being authentic or not. But as for this expression, then it is from deception and misguidance and the people of knowledge state clearly what they believe and do not have to deal with this type of trickery and deceit.

From the translators note, through the spreading of al-Islām, then it is known that every region has a leader, so the people of every region have to follow the one in lead of that region. If there is indeed one ruler for all Muslims, which hasn’t been the case since the time of Imam Aḥmad, then it is for that ruler. The Muslims of a region should follow their regional ruler.

• His saying concerning Sayyid Qutb, “He is the best (most virtuous) one that has spoken about manhaj”.

From this saying necessitates that the Manhaj of Sayyid Qutb is the best in Daʿwah and the most virtuous of them. There are three observations extracted and criticized from this:

The first observation: Sayyid is not a scholar. He doesn’t understand al-Tawḥīd and he doesn’t understand the Sunnah which is manifested clearly in his books.

The second observation: Sayyid Qutb is a man of literature and a thinker, so he does not have the qualifications to be a caller to al-Islām upon insight, and for this he deviated in his books with an enormous deviation.

The third observation: There is a covering of the deviant methodology of Sayyid, and the attestation of his credibility. Whoever looks into his books will witness his errors clearly in his belief and methodology.

 From the errors of Sayyid Qutb, the one which ʿAdnān ʿArʿūr has praised are,

• He is the flagbearer of takfīr in this time of ours
• He carries the belief that we are one (الوحدة الوجود) with Allāh سبحانه و تعالى
• His saying and belief that we have no choice in the actions that we do
• His denial of the attributes of Allāh سبحانه و تعالى
• His approval of freedom of beliefs
• His agreement with all religions, since he believes they all share common truths
• His defamation of the Companions (رضي الله عنهم)

So ʿAdnān ʿArʿūr is not trustworthy, is not worthy of tazkiyah, and is not a caller to al-Salafīyyah upon insight. So he is not to be trusted in making principles in the Sunnah and the ʿAqīdah.

As for Yusuf al-Qarḍāwī, then he is an ocean of heresies and deviations. From his errors mentioned include:

• His making of certain types of interest permissible
• His principle which he has called “The Golden Principle” which is a principle of cooperation upon that which we agree upon and we excuse each other in the matters we differ upon. This principle is extracted from his school of thought, being the Muslim Brotherhood  (الإخوان المسلمين)
• This principle was mentioned in a meeting he had with a female journalist named Davis to which he addresses her by the title, “O’ my Honourable Sister” (يا أختي العزيزة)
• He is a caller to the unity of religions
• He makes it permissible for women to act (theatrically)
• He makes music permissible
• He considered himself from the Muslim Brotherhood (الإخوان المسلمين)
• He is similar to Ḥasan al-Banná, the one who said, “There is not between us and the Jews religious dispute, but rather between us and them is economic dispute.”  And al-Qarḍāwī said, “We do not fight the jews because of ʿAqīdah but rather we fight them because of land (i.e. his support of the Palestinians is nationalistic and political).”

Shaykh ʿUbayd al-Jābirī (حفظه الله) says, “It reached me concerning him in the near days that he gave a khuṭbah in which he praised the Jews and defamed Allāh. He said, “This allotment that is in opposition to the Jews if it was allotted for Allāh it would not have done him injustice”. This is defamation of Allāh and so I say he is closer to apostasy that he is to al-Islām.”