Tawriyah Is Not Allowed When it Comes to Issues of ‘Aqidah

“Some of Sayyid Qutb’s students asked him: “Why were you so bold and straightforward in front of the court despite the fact that your neck was between the noose?” He replied: “For two reasons. The first is that we are speaking about issues of belief, and it is not allowed to use deceptive double-talk (tawriyah) when it comes to issues of belief. Deceptive double-talk is not allowed! Deceptive double-talk is not allowed!”

This is when someone says to you: ‘What do you think about this ruling?’ and you reply: ‘By Allah, praise be to Allah, it is good,’ while you deceptively intend with your words to say ‘You are good,’ or ‘Some of the people are good’ – this type of deceptive double-talk is not allowed when it comes to issues of ‘Aqidah.

Because of this, there is a huge difference between the stand of Ahmad bin Hambal regarding the creation of the Qur’an and the stand of others. When they asked one of the scholars – and it is said to have been ash-Shafi’i – “What do you think of this Qur’an? Is it created?” He replied, counting on his fingers: “The Torah, the Psalms, the Gospel, the Qur’an – these four are created,” and he meant that his fingers were created. This is deceptive double-talk (tawriyah). What a difference between this stand and the stand of al-Imam Ahmad.

al-Maruzi said that he entered upon Ahmad when they had prepared him to be whipped, and said to him: “O Ahmad! Allah Said: {“…and do not kill yourselves…”}, and these people have prepared you to be killed!” He replied: “O Maruzi! Step outside this prison and tell me what you see.” So, he stepped outside to see thousands of people holding papers and pens. He asked them: “What do you want?” They replied: “We await the reply of Ahmad bin Hambal.” So, al-Maruzi returned and told Ahmad what he saw, and Ahmad said: “O Maruzi! That I die is more beloved to me than that I betray those people you saw.”

So, Sayyid Qutb would say that there is no tawriyah allowed when it came to issues of ‘Aqidah, and his second reason was that those whom the people look up to and follow are not allowed to speak a word of kufr. To legitimize jahiliyyah, Socialism, nationalism, etc. is only allowed for the follower {“…except if he is coerced while his heart is secure with faith…”}

As for the one who is followed, this is not allowed for him. The likes of ‘Ammar bin Yasir: ‘Ammar was a follower, not one who was followed. Would it have been allowed for the Messenger to do what ‘Ammar did?”

[‘Fi Dhilal Surat at-Tawbah’; p. 19]

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