Posts tagged Sayyid Qutb

A Question to Sh. al-Albani About Sayyid Qutb

Questioner:
– The first question – and both questions are taken from his book “Fi Thilal al-Quran”, the author of the book mentioned in “Fi Thilal al-Quran” in the beginning of the surah “TaHa” that “The Quran is a natural phenomenon like the phenomenon of the Skies and the Earth”. What is your opinion about these words, considering the fact that he used the word “like” (
kaf al-tashbih), O Shaykh?

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Another One Bites the Dust: al-Sabt vs. Rabee’

Some interesting quotes here from a translated article on Sahab about Abdullah al-Sabt and al-Madkhali:

Sabt: So Jarh wa Ta’deel should be taken from the senior scholars only. The likes of Shaykh Bin Baaz, Ibn ‘Uthaymeen, Al Albani, Salih Al Fawzan, ‘Abdul Muhsin Al ‘Abbad, As-Shaykh ‘Abdallah Al Ghudayan and the great scholars. As for the likes of me and who resemble me then do not take Jarh wa Ta’deel from us. We can only convey and cannot pass rulings. Meaning – when you ask me about fulan, I will convey the speech of scholars but from myself I cannot pass rulings because I do not belong from the people of Jarh wa Ta’deel.

Sabt: So we advise our brothers because a lot of Fitnah has spread, may it be in Yemen or in Algeria or in Azerbaijan or in Kazakhstan … in the Caucasus now there is Fitnah and troubles: this one is an innovator, that one is that.

And on the internet it is much more and you do not know who the speaker is. And what if the writer on the internet is a Jew, who knows? So taking knowledge and building rulings should be taken from senior people of knowledge if you were able to reach knowledge of the elders.

And then they may be lying: Ibn Baaz said.

We say to them: come out with it, bring the evidence (say: bring your evidence if you really are truthful)

As for listening to these young youth then no, it’s not allowed, because they demolished Algeria, and demolished Madina Al Munawwara, and demolished the country of Russia and what surrounds it. They demolished a lot of countries so it is not allowed to give them hearing.

Sabt: Is it clear or do they need any more researching?

Is this clear to them and do they not have anything else for asking?

Translator: (asks those attending if they have any questions)

Sabt: Meaning – we say to them: now you are young, so do not get involved in matters of the elders. Like how Shaykh Al Albani said: “I am amazed at the youth of the Islamic call, they abandon what they are capable of and they get involved in what they are not capable of.”

Now is not your time to make rulings of Takfeer and Tasfeeq, this matter is for the elders.

You are able to call towards Allah the Most-High, to seek Islamic knowledge.

A lot of youth even those now amongst you, you find him speaking in matters of Takfeer and Tabdee’ but if you asked him about the nullifiers of ablution? He would not know.

This is the problem in out times.

Translator: (he began translating and added a little something from himself)

One of those attending questions in Russian: where he named some Scholars: Al Albani, Al ‘Abbad, Al Ghudayan.

So is it permissible to take this knowledge (Jarh wa Ta’deel) from Shaykh Rabee’ Al Madkhali because now there is a lot of Fitnah?

Translator: He said O! Shaykh a question related to the same topic:
Did you understand?

He said: We heard names that are famous Allah willing – meaning – the speech is clear.

Meaning – does this speech apply to, is it permissible to take this knowledge (Jarh wa Ta’deel) from Shaykh Rabee’?

Sabt: There are requirements for the scholar of Jarh wa Ta’deel that he must meet.

First: Knowledge.

Second: Wisdom; which is withholding with patience, derivation and validation (Tathabut).

Like how the Messenger of Allah (peace be upon him) said: inform the peopleý

‘Ali bin Abi Talib said: “Speak or inform people according to their intelligence capabilities. Do you like for them that they lie upon Allah and His Messenger?”

Ash-Shaykh Rabee’ may have knowledge, only he does not have wisdom that makes him when to say and when not to say. He does not validate (Tathabut).

And the most famous example about that is; that Shaykh Rabee’ (may Allah preserve him) – and he is my peer – praised shaykh Faalih a lot and we know Faalih from the time that we were with Juhaiman’s group.
You may have heard of this Juhaiman’s group?

When I was with them, Faalih was also at that time.

Faalih is an ‘Aamee (normal) person, he does not understand anything.
But because he (Faalih) was stern on Ikhwanul Muslimeem, Shaykh Rabee’ praised him and made him into an Imam from the Imams of Jarh wa Ta’deel. And then his (Faalih’s) arrogance took over him so he began slandering Shaykh Rabee’. And now on the internet Faalih curses Rabee’ everyday. But we did not see from the students of Al ‘Abbad, Ibn ‘Utahaymeen and others to have turned. This is because Al ‘Abbad does not praise except in proportion and so do Ibn ‘Uthaymeen and Al Albani.

So we say that we respect Shaykh Rabee’ but we do not take his statement about Rijaal (people) because he does not validate (Tathabut) whereas he only believes (Usadiq).

Meaning – if you came to him (Shaykh) saying about fulan: he will believe him. [May be he (Sabt) means to say ‘he will believe you‘]

And then that one came and said: he believes.
An Imam does not believe all the people.
An Imam is like an ocean, everything falls into it.
And he extracts from it what he needs, not what the youth want.

So we respect Shaykh Rabee’ and he is my peer but the truth is more deserving of being followed.


Sabt(interrupting): Note; Shaykh Rabee’ was from the Ikhwanul Muslimeen long time before he became a Salafi. And for that reason all the old books of Shaykh Rabee’ are filled with quotations from Sayid Qutb, and this is present.

Translator: (he began to translate and added something bad about the honour of the noble scholar; Ar-Rabee’)

Commentary:

Shaykh Rabee: “I was never an Ikhwani; ever. But I went with them for an interval with the condition that they would expel people of innovation from their rows. And with the condition that; they would bring up the youth upon the Salafi Methodology. And I used to accompany those from them who attach themselves to the Salafi Methodology and not with those from the people of innovation. And likes of this was done by some of the Salafis, and from them was Shaykh Al Albani. So will you say O ‘Adnan that Shaykh Al Albani was an Ikhwani or from Ikhwan?! And will you demand his (Albani’s) recantation?” -End.

Sabt: Books of Shaykh Rabee’ that refute Sayid Qutb and others I published them, provided that I disagree with him (Shaykh) in his sterness (harshness). But as for the books that I saw to be beneficial, I published.

Translator: Shaykh (to Sabt) even the speech of Al Albani about him (Shaykh) is clear, he (Al Albani) said, “his (Rabee’s) speech is beautiful but – meaning – in it is severity and harshness.”

Sabt: and then we – meaning – with regard to our brother Munajjad, we believe that he has good and truth; so we praised him in that and we believe that he has mistakes in other issues like ‘Amal Al Jama’ee’ (teamwork); we warned from that.

The gang of Jarh wa Ta’deel do not have this method, they have with them either East or either West. And this is not allowed.

Meaning – it is not allowed to waste the good deeds of a person against the mistakes he fell into.

Translator: (began to translate and adds something bad about the honour of the Salafiyeen and those whom he calls the followers of Shaykh Rabee’)

And the reply at the beginning of this audio material where one of the brothers asked As-Sabt in Russian about Al Munajjad:

Sabt: His (Munajjad’s) ‘Aqidah (creed) is pure. Tell him.

Translator: Al Munajjad.

Sabt:  His ‘Aqidah (creed) is sound without Bid’ah (innovation), I benefit from his cassettes. He has a beautiful cassette called ‘In the Market of Daýwah’ by Al Munajjad. It is from the nicest there can be, from the best I have heard.

But the thinking he carries is the same thinking as that of Salman Al ‘Awdah and group, which is the assembling together of all different groups and parties.

As for his ‘Aqidah (creed) it is pure, 100 in 100%.

Returning to the audio:

Sabt: Before they used to praise ‘Ali Hasan ‘Abdul Hameed and the Mashayikh of Jordon, and now they disparage them without change.

Translator: (translates)

Sabt: Let them ask if they have anything.

I say: When the Salafis criticised shaykh ‘Ali Al Halabi (may Allah preserve and guide him), they criticised him for the expressions in his book opposing methodology of the Salaf. And this criticism came about to be public after long patience and when plenty of secret advising had continued for a period of time.

So the reality is that shaykh ‘Ali Al Halabi changed his stance on some of the issues of methodology and came with expression that cannot be served in the Salafi methodology. And the one who would like to know more on this issue may refer to what shaykh Dr. Ahmad Bazmool (may Allah preserve him) wrote from the articles on Sahab Al Khair (Sahab.net).

So his (Sabt’s) saying, “and now they disparage them without change” is untrue, and Ahlus-Sunnah are the staunchest of people in uniting and loving but that does not mean that they will keep quite and defend with misguidance, an individual from amongst themselves if he came out with opposition in many issues.

And I would like to clarify an issue which is heard repeatedly that the Salafis are making Tabdee’ of shaykh ‘Ali Al Halabi (may Allah preserve him and guide him) on Sahab. And this also is from lies.

And what I would like to remind my brother authors is the need of kindness and softness with those to whom the issue of oppositions of shaykh ‘Ali Al Halabi against the truth have not become clear yet.

Returning to the audio material:

One of the Arabs attending asks saying: Is it possible for you to expand on the last point which you mentioned; justice being from the rules of Jarh wa Ta’deel.

Sabt: Ayyy

Its must to be just, its imperative for the scholar to be just – meaning
But he thinks about himself to be just, just because he does not validate; he loses it.

And it’s imperative upon him to be just; if not then he cannot become an Imam.


The article is followed by this bit:

This refutation [its Arabic original] was read by Shaykh Rabee’ bin Haadee – hafidhahu-Allaah – on Friday 12th of rabee’-ul-awwal 1431H, after salat-ul-maghrib, who said:

(It is a knowledge-based refutation and sufficient.)

And he – hafidhahu-Allaah – also said:

(‘Abdullaah As-Sabt is a kadh-dhaab [a liar]!)
And he – hafidhahu-Allaah – was asked:

Should the Russian speaking youth attend classes at his [Sabt’s] maktabah?

So he – hafidhahu-Allaah – said:

(Of course not, this is ma’roof [known/established])

The one who quoted this speech is an Albanian brother who studies in makkah and attends lessons at theShaykh’s – hafidhahu-Allaah.  Anyone who wishes to confirm, can call and confirm with the Shaykh – hafidhahu-Allaah.

And Allaah is witness to what I said.

Wa salla-Allaahu ‘alaa nabiyyina Muhammad wa ‘alaa aalihee wa sahbihee wa sallim

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Madkhali’s Corrupt Principles: Veiled Takfeer and Outrageous Claims

http://mareb.org/showthread-t_1684.html

As is well known to many, Rabee al-Madkhali has had his differences for various reasons with a well-respected Salafi Shaykh by the name of Adnan Ar’ur. In fact, he was well respected even amongst Madkhali’s followers (Ramadani cites him as a respected authority in his Madarik al-Nazar) before he crossed paths with Madkhali and Madkhali decided he had to be destroyed. In his typical style, because he is bankrupt of knowledge or proofs, Madkhali resorts to outrageous claims against his opponents. The following are a few examples of his statements against Sh. Adnan, from the tape Inqidad al-Shuhub al-Salafiyya. Firstly, while claiming that Sh. Adnan’s only goal is to divide Salafis worldwide, he declares (1-b):

And by Allah, Islam is not plotted against except with the likes of this man who wears the clothing of Islam, for ibn Saba’ wore the clothing of Islam and destroyed it (sic). Al-Mukhtar ibn Abee Ubayd wore this clothing; Abu Muslim al-Khurasani wore this clothing. Ibn Tomart wore this clothing. Many throughout history have worn this clothing in order to strike Islam, and before them, there was Paul who wore the clothing of Christianity and destroyed it. Likewise, this man wants to destroy the Salafi Manhaj with his false, wicked principles.

From this description, it sounds as if he is accusing Adnan Ar’ur of being a major Munafiq and Zindiq!

Then, in tape (2-a), he addresses Sh. Adnan, saying:

And you fight the people of Tawhid, O Adnan. You fight the people who critique those who espouse Wahdat al-Wujud. For this purpose, you have invented these principles. You fight those who critique those who attack the Prophets. You fight those who critique the ones who attack the Companions of Allah’s Messenger. All of this after you have come across these things and known them. So what salafiyya do you have, O Adnan? What salafiyya do you have except that which you falsely ascribe to yourself so that you may corrupt the Salafi youth worldwide. I don’t think you believe in salafiyya at all, this is what I profess and embrace for Allah’s sake. You only claim something of Salafiyya so that you can misguide the Salafi youth. If you had any bit of Salafiyya with you, you would not have done even some of these things, to say nothing of all of them, because you do not love the truth, and you do not love its people. How can you retract from falsehood which you were raised on and have lived on and for the sake of which you have laid out principles? How will you retract from it….

On side b, he goes on to say:

I have not seen his likes. By Allah, ibn Sa’id who kept Allah’s Messenger and the Companions sleepless did not reach this level of deception and playing around, and yet the Companions did not leave him alone. They kept him restless and circulated that he was al-Dajjal… so Adnan is like this, by Allah, this man did not reach this level of deception… So I am of the view that they (the followers of Adnan) are worse than the Qutbis, more evil than them. At least, the leaders of the Qutbis have some honor and some character and honesty. However, this man is lost, completely lost; no honesty, no valid manhaj, he doesn’t resemble the callers of falsehood nor the callers to Sunnah, and refuge is with Allah!!! At least the callers of falsehood have some shame, and some honor, and some hesitation about lying. This man doesn’t hesitate to lie… He doesn’t care whether people call him a liar or not, he doesn’t care. A man who has dropped to such a level, how can he have any sanctity left in the eyes of those who respect this Manhaj and respect their own reason?!! In any case, we live in an age when – ya’ni – the souls of many people are ready to receive the Dajjal. Many are prepared, and perhaps Adnan and his likes are preparing these souls for receiving the Major Dajjal, Nas’alullah al-Aafiyah. When the soul dies and lying is not longer shameful or embarrassing to it, what good is left in it? What honor can it have left, to say nothing of having any of the Salafi Manhaj left?

And he states (2-a):

The principles Adnan invented, the Qutbis have not invented their like, no one have invented them, not even Shaytan invented such.

Elsewhere, in the tape Liqa’ Abr al-Hatif Min Holanda (side b), he says about the ‘principles’ of Shaykh Adnan:

These new Khawarij and the new Ghulat al-Murji’a have laid down principles which possibly may not have even crosses the mind of Iblis across the length of human history!!

Al-Madkhali should realize he is only digging his grave deeper, and his preposterous accusations and ludicrous claims impress none but his most brainwashed followers. This is just a small example which demonstrates that al-Madkhali himself is truly the role model that his followers emulate in making the absurd, unjust, and unfounded claims about their opponents. Therefore, it is not fair to blame his (ex-)stooges such as Falih al-Harbi or Fawzi al-Bahraini or Abu Khadeeja for the spread of extremism while exonerating al-Madkhali. Finally, al-Madkhali and his follower should realize that their words are being recorded by the angels, and very soon will be the reckoning, Nas’alullah al-Aafiyah…

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The Qutubi past of Rabi’ al-Madkhali

Rabi’ al-Madkhali was once a hardcore Qutubi-Ikhwani. The first edition of his work Manhaj al-Anbiya fi al-Da’wa ila Allah (Methodology of the Prophets in calling to Allah) was forwarded by none other than Shaykh ‘Abd al-Rahman ‘Abd al-Khaliq, his former friend and ally.

In the first edition of the book (Dar al-Salafiyya, 1st edition, Kuwait), Rabi’ al-Madkhali says,

رحم الله سيد قطب، لقد نفذ من دراسته إلى عين الحق والصواب، ويجب على الحركات الإسلامية أن تستفيد من هذا التقرير الواعي الذي انتهى إليه سيد قطب عند آخر لحظة من حياته بعد دراسة طويلة واعية، لقد وصل في تقريره هذا إلى عين منهج الأنبياء عليهم الصلاة والسلام

May Allah be merciful with Sayyid Qutb! He reached the exact truth in his study. It is incumbent upon the Islamic movements to benefit from this knowledge-based conclusion which Sayyid Qutb reached towards the end of his life, after a long and deep study. In this conclusion he highlighted the very Manhaj of the prophets – may Allah’s Salah and Salam be upon them! (p. 139)

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Rabi’ al-Madkhali, the Reviler of Prophet’s Companions

The Prophet SAW said:

Whoever abuses my Companions, upon them is the curse of Allaah, the angels and the people.

Rabi al-Madkhali attacks the companions:

والله كان صحابة فقهاء، في أمور السياسة ما ينجحون، ما يستطيعون في الإذاعة، والإشاعة، يقعون في فتنة، قضية الإفك طاح فيها كثير من الصحابة، فتنة، ليش ؟!!! ما هم مثل أبي بكر، مثل عمر، مثل علي هؤلاء وقعوا !!!

By Allah, the companions were jurists, but they would never be successful in politics! They were incompetent in terms of media and propaganda! They would easily fall into fitna! So many companions strayed in the slander (of Aisha ra) incident! Fitna! Why?! Because they are not like Abu Bakr, Umar and Ali! This is why they fell! (Audio record: al-Shabab wa-Mushkilatuhu)

Apart from belittling the companions, Rabi’ al-Madkhali lies against the companions by saying ‘Many companions strayed.’ Rather, they were only a handful who erred in this episode.

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Sayyid Qutb an Ash’ari?

It has been suggested by some that Syed Qutb was an Ash’ari. The response is two-fold. Number one, does being an Ash’ari mean that one cannot be a hero of Islam? Salah al-Din al-Ayyubi, the liberator of al-Quds, has proved that is not the case. Secondly, the claim is simply not true.
Syed Qutb certainly did not advocate Ash’arism! The Ash’ari scholars have a hard enough time understanding Ash’arism, someone untrained like Syed Qutb certainly could not. The fact that he may have used some expressions that contradict the Adiqa of the Salaf concerning the Sifat was incidental and a result of the environment in which he was raised. Unlike Zamakhshari or al-Razi, for example, he is by no means attempting to lay the groundwork for Ilm al-Kalam based Aqidah. He is not presenting arguments or shubuhat. (more…)

Rabi makes takfeer on Shaykh Ibn Jibrin

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:

Rabi Makes Takfeer Of Shaykh Ibn Jibrin

Who exactly was al-‘Allama Ibn Jibrin? (more…)

Shaykh Abd al-Aziz Aal al-Shaykh defends Sayyid Qutb

Listen to the Shaykh’s words

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

Translation:

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.

Conclusion:

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’?

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Ibn Jibrin defends Sayyid Qutb

Kingdom of Saudi Arabia
Office of the Presidency of Islamic Research and Legal Verdicts

Question:
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.

Response:
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.

Dictated by
Abdullah b. Abd al-Rahman b. Jibrin
26/2/1417 AH

Summary:

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.

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