Q: It is known that Shaykh Rabee bin Haadee al-Madkhalee is the Shaykh of al-Jarh wat-Ta’deel. I heard a tape by him titled The Stance of Ahl us-Sunnah Against Bid’ah. In this tape, he warned against Shaykh Adnan Aal Aroor, and this has caused a commotion here in Algeria. What are your thoughts, O noble shaykh?
Rabi’ al-Madkhali, the conceited innovator whom the devil has mislead and blinded, in one of his private sessions (apart from attacking Ibn Baz) attacked one of the most senior and world renowned scholars, Shaykh ‘Abdullah b. Jibrin – may Allah be merciful with him.
Due to Shaykh Ibn Jibrin’s defence of Islam and its heroes such as the martyr of Islam, Sayyid Qutb – may Allah have mercy on him – Rabi’ al-Madkhali couldn’t contain his anger and in a fit of rage he said the following words regarding the great scholar, Shaykh Abdullah b. Jibrin:
ليس بعالم ، ضيع دينه وإسلامه ، يحارب بالأقمار الصناعية ، لا يصنف في السلفيين ولا العلماء
“He is not a scholar! He has lost his religion and his Islam! He wages war (against Islam) using satellite dishes. He is neither to be counted amongst the Salafis, nor the scholars!”
Click below to listen to this evil innovator yourself:
Who exactly was al-‘Allama Ibn Jibrin? (more…)
السائل: أحسن الله إليكم يقول سماحة الشيخ مالفرق بين أحدية الوجود في تفسير الظلال وفكرة وحدة الوجود الضالة ؟
المفتي : كيف ؟ كيف ؟ مالفرق بين ؟
السائل : مالفرق بين أحدية الوجود في تفسير الظلال وفكرة وحدة الوجود الضالة ؟
المفتي : يا إخواني تفسير سيد قطب في ظلال القرآن هو كتاب ليس تفسير لكنه قال تحت ظلال القرآن يعني كأنه يقول للمسلمين هذا القرآن نظام الأمة تعيش في ظلاله و استقوا من آدابه و انهلوا من معينه الصافي وأقبلوا بقلوبكم على القرآن لتجدوا فيه علاج لمشاكلكم و حل قضاياكم وتفريج همومكم إلى آخره .
والكتاب له أسلوب عال في السياق أسلوب عال ، هذا الأسلوب الذي كتب به السيد كتابه قد يظن بعض الناس بادئ بدء من بعض العبارات أن فيها شركا أو أن فيها قدحا في الأنبياء أو أن وأن .. ، ولو أعاد النظر في العبارة لوجدها أسلوبا أدبيا راقيا عاليا لكن لا يفهم هذا الأسلوب إلا من تمرس في قراءة كتابه ، والكتاب [كلمة غير واضحة] لايخلو من ملاحظات كغيره لا يخلو من ملاحظات و لا يخلو من أخطاء لكن في الجملة أن الكاتب كتبه منطلق غيرة وحمية للإسلام ، والرجل هو صاحب تربية وعلوم ثقافية عامة وماحصل منه من هذا التفسير يعتبر شيئا كثير [الجملةالسابقة غير واضحة] فيؤخذ منه بعض المقاطع النافعة والمواقف الجيدة والأشياء التي أخطأ فيها يعلى [غير واضحة] عذره قلة العلم وأنه ليس من أهل التفسير لكنه صاحب ثقافة عامة وعباراته أحيانا يفهم منها البعض خطأ لأن أسلوبه فوق أسلوب من يقرأه ، فلو أعاد النظر مرارا لم يجد هذه الاحتمالات الموجود وإنما هو أسلوب من الأساليب العالية التي يتقاصر عنه فهم بعض الناس فربما أساء الظن ، والمسلم لا ينبغي [كلمة غير واضحة] على وجود المعايب ، فليأخذ الحق ممن جاء به ، ويعلم أن البشر جميعا محل التقصير والخطأ ، [كلمة غير واضحة] والعصمة لكتاب الله و لقول محمد صلى الله عليه وسلم ، ماسوى الكتاب والسنة فالخطأ محتمل فيه لاسيما من إنسان عاش في مجتمعات لها مالها وسافر للغرب سنين وإلى آخره ، لكن كفانا منه ماوجد في هذا السفر من بعض المقاطع والكلمات النافعة التي لو قرأها الإنسان مرارا لرأى فيها خيرا كثير .
السائل : أحسن الله إليكم هذا يعقب على كلامكم قبل قليل عن تفسير سيد قطب وهل معناه الدعوة إلى قراءته من قبل المبتدئين في طلب العلم ؟
المفتي : والله أنا أقول طالب العلم إن قرأ به يستفيد ، الطالب بيميز [غير واضح] ، طالب العلم إذا قرأ في بعض المواضع حقيقة بعض المواضع فيها كتابا جيدا ، [غير واضح] الأخطاء ماأقول مايسلم من الخطأ ، لكن ينبغي الإنصاف والاعتدال وأن لا نحمل ألفاظه فوق مايحتمله ، مانحمل الألفاظ فوق ماتحتمله ، ولانسيئ الظن .
والرجل له جهاد تعلمون أنه استشهد أو قتل شهيدا رحمه الله ، وله كتب كان فيها أخطاء فتراجع عنها ، لأن القرآن ربما كتابة تفسير القرآن عدلت منهجه السابق ، والقرآن لاشك أن من اعتنى به وأكثر من قراءته ينقله من حال إلى حال
Questioner: May Allah bless you. Your eminence, a question says: ‘What is the difference between unity of creation as expressed in Tafseer al-Dhilal (of Sayyid Qutb) and the misguided doctrine of pantheism?’
Abd al-Aziz Aal al-Shaykh: My brothers, the Tafseer of Sayyid Qutb, ‘In the Shade of the Quran’ is not actually a Tafseer work. He titled it ‘In the Shade of the Quran’, as if to say to the Muslims: This Quran is a system for the Ummah live under, for her to learn from its ethics and drink from its pure spring. As if he were saying: Turn to the Quran with all your heart so you may find the solutions to your problems, answers to your dilemmas, so you may put your anxieties to rest, and so on.
The book demonstrates a very high standard of literary style. However, this literary style and the usage of some phrases may give some people incorrect first impression and suggestions of Shirk or a lack of respect towards the Prophets, etc. However, if one were to read over it again, he would find it an excellent literary style of a very high standard, although, someone who hasn’t read much of his writings wouldn’t understand it. As for the book itself, then… [speech unclear] it is not free of some errors and mistakes like all other works, however, overall he wrote it out of zealousness and defence for Islam. The man himself was a respected educationist and generally very well-read in various sciences, and what he was responsible in this Tafseer is considered… [speech unclear] So one should learn from some of the beneficial passages of the book, and as for issues where he erred… [speech unclear] His excuse was lack of knowledge, and that he wasn’t actually a Tafseer scholar, however, he was still a very well-read individual. Some of the phrases he uses sometimes give the wrong impression because his style is beyond what the reader can comprehend. However, if he were to revisit those passages repeatedly he wouldn’t have the wrong impression, and he would only discover a very high standard of literary style which some people are incapable of understanding, which may lead them to think badly of him. But a Muslim must never… [speech unclear] … when there are errors, one should accept the truth no matter who brings it to him, and he should know that all human beings are bound to err and make mistakes… [speech unclear] … protection is only granted to Allah’s Book and the words of Muhammad – SAW. All besides the Book and the Sunnah is prone to error, especially a person who lived a society with various ills and travelled to the West for years and so on. But we feel it sufficient to have found some of the beneficial passages and words from his journey, which if one were to read over and over, he would see much good in it.
Questioner: Does this mean that you call the students of Sharia who are merely beginners to read his Tafseer?
Abd al-Aziz Aal al-Shaykh: By Allah, I would say that if a student reads it he would surely benefit. The student [speech unclear] If a student reads some passages, because really, some passages in the book are very good. [speech unclear] The errors, I am not saying there are no errors. However, we must be just and balanced and do not misconstrue his words, or think of him in bad light. The man made Jihad, and as you know he was martyred or killed a Shaheed – may Allah have mercy on him. He had written some books with some errors and he retracted them, perhaps because writing the Tafseer of the Quran corrected his earlier methodology. And no doubt, whoever focuses on the Quran and reads it often, it will continue to change him from state to state.
1) The grand Mufti of Saudi Arabia frees Sayyid Qutb of the Madkhali accusations of wahdat al-wujud, etc.
2) Instead of attacking Sayyid Qutb, he blames poor understanding and intellect of people like Rabi’ al-Madkhali
3) He further praises Sayyid Qutb saying he had a very high literary style.
4) He considers Sayyid Qutb to be a Shaheed – a martyr for Islam
5) He advises the beginners amongst the students to read the Tafseer of Qutb
Question for the Madkhalis:
Would they now openly attack Shaykh Abd al-Aziz Aal al-Shaykh for defending Sayyid Qutb as they attacked Shaykh Ibn Jibrin – rahimahullah? Or would their criticism be restricted to their private circles with the same disclaimer: ‘don’t mention it in public’?
Kingdom of Saudi Arabia
Office of the Presidency of Islamic Research and Legal Verdicts
Some youth call Shaykh Sayyid Qutb a heretic and prohibit the reading of his books, and they say a similar statement regarding Hasan al-Banna, as they also say regarding some of the scholars that they are Khawarij. Their argument is that [they do this] in order to ‘expose the errors [of these men] to the people,’. even though [these youth] are until now [only] students [of knowledge]. I hope for a response so that doubt may be removed from us and others, [and] so that this [phenomenon] will not spread.
All praise belongs to Allah alone. To proceed: It is impermissible to [unjustly] call the Muslims heretics or wicked as is evidenced by the statement of the Prophet (sallallaahu alayhi wasallam) “Whoever says to his brother ‘O enemy of Allah,’ and he is not such but that it returns back to him.” While in [another] hadith ‘Whoever calls a Muslim an infidel it returns back to one of them.’ While in another hadith: “A man passed by another while he was doing a sin and he said to him, ‘By Allah, Allah will not forgive you.’ So [Allah] said: ‘Who is he who can pass judgment on my behalf that I will not forgive so and so, I have forgiven him and have nullified your deeds.'”
With this I say, Sayyid Qutb and Hasan al-Banna are among the scholars of the Muslims and among the people of da’wa. Allah has brought benefit by them and through them He has guided many people. They both have efforts [for Islam] which should not be denied. For this reason Shaikh Abdul-Aziz ibn Baz interceded on behalf of Sayyid Qutb when the order for his execution was given. [Ibn Baz] was gentle in his intercession, but President Gamal [Abdel Nasser] did not accept [Ibn Baz’s] intercession, may Allah send upon him [i.e. Abdel Nasser] what he deserves. When both men [i.e Hasan al-Banna & Sayyid Qutb] were killed, each was referred to as a martyr, as each was killed unjustly. This is borne witness to by those close [to them] as well as by the general public. As it was widely spread in the papers and books without anyone ever objecting. Moreover, the scholars have received their books [with acceptance]. No one has attacked them for more than the [last] twenty years. If some [heresy proceeded] from them, then [these mistakes] are similar to an-Nawawi, as-Suyuti, Ibn al-Jawzi, Ibn ‘Atiyah, al-Khatabi, al-Qastalani and the likes of many of them. I have read what Shaikh Rabi al-Madkhali has written in his refutation of Sayyid Qutb and I found that he has placed statements where they do not exist. For this reason Shaikh Bakr Abu Zaid, may Allah perserve him, refuted him. Likewise, [al-Madkhali’s] unjust attacks of Shaikh ‘Abdur-Rahman [‘Abdul-Khaaliq] and his [twisting ‘Abdur-Rahman ‘Abdul-Khaaliq’s words] in order to find errors which would make [‘Abdur-Rahman ‘Abdul-Khaaliq appear] misguided, even though [Shaikh Rabi] befriended him for a lengthy period of time and he never found any such errors [in the past].
And the eye of pleasure sees every fault insignificant,
But the eye of hatred always finds fault.
Abdullah b. Abd al-Rahman b. Jibrin
1) Hasan al-Banna and Sayyid Qutb are scholars of Islam
2) Both aforementioned figures are remembered as martyrs
3) They have never been attacked since the last twenty years (of writing this fatwa)
4) Their mistakes are similar to those of the well-respected classical scholars, such as al-Nawawi and Ibn Hajr
5) Rabi’ al-Madkhali has been unjust towards them both and have quoted them out of context
6) Bakr Abu Zayd has adequately refuted Rabi’ al-Madkhali regarding Sayyid Qutb
7) Rabi’ al-Madkhali has attacked Abd al-Rahman ‘Abd al-Khaliq in a similar fashion, despite of having known him for a long time.