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Sayyid Qutb
  The Heresies of Sayyid Qutb in Light of the Statements of the Ulamaa : Part 4
Author: SalafiPublications.Com
Article ID : NDV010012  


Introduction

All Praise is due to Allaah, the Lord of the World and prayers and peace upon His Messenger, his family and his companions. To proceed:

Then continuing in unveiling the ignorance and deception of the straying Qutubis who continue to defend the mockery of the Prophets of Allaah, and the slandering of the Caliphs of Islaam and the belittling and ridiculing of the Companions of Allaah’s Messenger, and the takfir of the whole of mankind, let alone of Banu Umayyah, and the innovations of the Jahmiyyah, Ash’ariyyah, Mu’tazilah, Khawarij and other than them – by their despicable action of accommodating, applauding, aggrandising, glorifying and raising the Innovators – using what they call "one of the chains of evidences" the very unfortunate and hasty four pages that came from Shaikh Bakr Abu Zaid, who has since shown remorse for what he wrote, and who reviles the one who spreads them and calls for the curse of Allaah upon the one who distributes them – then we present to them and to those deceived by them – the reality of the matter, as it truly transpired – so that they withdraw, and repent from their deception of the common-folk: fooling them and deceiving them with matters concerning which they are not in a position to verify and ascertain - just like their deception with the very old praise of Imaam al-Albani for Qutb, which has since been abrogated, for Imaam al-Albani praised and commended the efforts of Shaikh Rabee’ in refuting and exposing the "ignorance and deviation" of Sayyid Qutb as we have outlined in part 3 of this series.

Statement 1

Shaikh Rabee Ibn Haadee wrote:

"In the Name of Allaah, Full of Mercy, Ever-Merciful (to His Believing Servants). All praise is due to Allaah and prayers and peace upon the Messenger of Allaah, his companions and whoever follows his guidance. To proceed: Then the people upon falsehood have attached themselves to the letter of Shaikh Bakr Abu Zaid in such a severe manner, like the drowning person holds onto a splinter (of wood).

However, in truth these papers are devoid of truth and only aid falsehood, without (containing) any knowledge, guidance or (having any basis in) the Illuminating Book. Rather to the one who acquires his understanding from Allaah and His Messenger and who respects his own intelligence and who respects the truth, they are more feeble than the house of a spider. And these papers do not suit the one to whom they are described (i.e. the author), due to what they contain of false lies.

It is for this reason that you see him fleeing from them. And some of the people of nobility, excellence and erudition rejected these writings, amongst the Shaikh Salih al-Fawzaan and Shaikh Sa’d al-Hussain, and he wrote a refutation of this letter. Rather I say that anyone who respects the Salafi manhaj will reject what this letter contains. And I also mention that amongst those who checked over this letter after me was Shaikh Zaid Muhammad Haadee Madhkhalee. And (eventually) Shaikh Bakr Abu Zaid disliked that his letter should be distributed, rather he reviled the one who distributed it.

And also amongst those who followed him (Shaikh Bakr Abu Zaid) up and who requested him to make an apology was Shaikh Alee Hasan ‘Abdul-Hameed. So Shaikh Bakr Abu Zaid promised him that he would make an apology but he has not yet done so.

And what gives evidence to the fact that he was annoyed and dissatisfied with his letter is that he was not pleased that it should be distributed, neither did he have it printed and nor did he give it a title. However, the foolish minded, the aiders of falsehood, and of wahdatul-wujood and hulool and ta’teel of the Attributes and revilement of the Companions, rather the revilement of the Noble Messengers and attacking them and other such heresies which the books of Sayyid Qutb contain –they are the ones who printed and distributed it.

And Rabee’ bin Haadee Umayr al-Madkhalee refuted them (i.e. the books of Qutb) in four books, assisting the deen of Allaah and His Messengers in all of that and defending the Companions of the Seal of the Noble Messengers. Hence, it is sufficient dignity for Rabee’ that he defends the deen of Allaah and the those who carried and conveyed it. And it is sufficient humiliation and ignominy for the defenders of Sayyid that they have contested the truth and its carriers from among the Prophets and their Companions.

Written by:
Rabee’ bin Haadee ‘Umayr al-Madkhalee.
Stamped and Dated 14/3/1421H

Statement 2

The Noble Shaikh Rabee' also said, a few months later, in his introduction to ‘al-Hadd ul-Faasil’ which is a refutation of Shaikh Bakr Abu Zaid’s letter:

"In the Name of Allaah, Full of Mercy, Ever-Merciful (to His Believing Servants). All praise is due to Allaah and prayers and peace upon best of creation, Muhammad Bin Abdullaah, his family, his companions and whoever follows his guidance. To proceed: A few years ago four pages (of writings) came out and which were attributed to Shaikh Bakr Abu Zaid. So when I asked him about them, he became annoyed about them and also about those who had distributed them and he said to me, "These people want to cause separation between those who love each other".

And likewise, Shaikh Zaid bin Muhammad bin Haadee al-Madkhalee also asked him about these papers and so he reviled those who spread these papers. And also in front of others, [the Shaikh] made excuses and said that these papers were stolen from him and were spread without his consent and satisfaction.

And up until now, he has not officially and openly acknowledged them, and neither is he happy about them being printed and distributed, and hence, these papers are tantamount to a foundling (abandoned baby), with no legal father (as its claimant).

It is deserving for every sensible person that he should become ashamed on account of them, because the very one to whom they are attributed refuses to acknowledge them. And it is also deserving for the one who to whom they are attributed to be ashamed on account of them, since they defend falsehood and they also defend a very great strayer who gathered together the greatest of strayings and disgraces, amongst them: reviling the Messenger of Allaah from amongst the greatest of the messengers of Allaah, and from the greatest of the resolute (oulil-azm) is the Kaleem of Allaah Moosa (salallaahu alaihi wasallam), and amongst them: reviling the greatest of the companions of Allaah’s Messenger (sallallaahu alaihi wasallam), chief amongst them, Uthmaan (radiallaahu anhu) – rather Takfir of some of them and accusing others with hypocrisy, lying, bribery, buying the various (material) stocks and liabilities (from the Bayt ul-Maal) to the end of his despicable revilement of the companions of Muhammad (salallaahu alaihi wasallam) and may Allaah be pleased with them.

So say whatever you like in reprimand of these papers which have falsely been labelled "An-Nasihah adh-Dhahabiyyah" (The Golden Advice) and which have been distributed across the world with all intensity. And amongst their flaws is that they are more flimsy than the house of a spider due to their being devoid of truth, knowledge and justice. They do not do justice for those who were reviled by Sayyid Qutb amongst the Prophets and companions of Allaahs’ Messenger (salallaahu alaihi wasallam), and neither do they do justice to Islaam when Sayyid Qutb attributes the most evil of beliefs to it, the most astray of them being the belief of Wahdat ul-Wujood (Physical Unity of Existence) and that of Hulool (indwelling of Allaah) and denial (ta’teel) of Allaah’s attributes and belittling the miracles of the Muhammad (sallallaahu alaihi wasallam), and also his ascription of Marxist Socialism to Islaam, and also his belittlement of Islaam by saying:

"And it is necessary for Islaam to judge, since it is a unique, constructive and positivist aqidah which has been moulded and shaped from Christianity and Communism together, in the most perfect of ways and which comprises all of their (i.e Christianity and Communism’s) objectives and adds in addition to them harmony, balance and justice."

And other such misguidance.

However, the followers of every so and so make him revered and raised and so they grant him the position of the one who cannot be questioned as to what he does. And then they show loyalty and enmity for his sake and so they place themselves in the lowest of the levels of mankind, such that they have not sense or intelligence that will prevent them from this. So they do not follow the methodology of Islaam in their loyalty and disownment and in their rulings and their positions.

This is in fact the characteristic of the rowdy hooligans of every age and place, and it is with the likes of these such people that the Messengers, the righteous and the callers to truth are warred against in every time and place. And then from them emerge the lowly ones who then occupy the rank of the great ones – and then they become tawaagheet (who are obeyed and listened beyond their sharee’ah limits) on account of whom the true religion of Allaah and its callers are fought against.

And finally, I find myself compelled to grant the permission for the printing of this book, ‘al-Hadd al-Faasil’ as a clarification of the truth, and as a means of aiding it and demolishing the falsehood of Sayyid Qutb, which is spread in the name of Islaam, and in order to repel the oppression of his awliyaa, the aiders of falsehood and those who defend its people.

And this occurs from me after a very long wait for Bakr Abu Zaid to show some sense of justice and to announce the conviction (of crime) of whoever spreads and distributes his papers, and in the name of ‘adh-Dhahabiyyah’, and who brags about them. However, he has not yet done so, and hence I have been compelled to spread my refutation of him, after I had made many excuses for him and after many others had also censured him.

Written by
Rabee’ bin Haadee ‘Umayr al-Madkhalee
14/5/1421H.

A Teaser from ‘al-Hadd al-Faasil’

And then to give you a small sample of the reply of Shaikh Rabee’ in ‘al-Hadd al-Faasil’ to the four pages that have become the debris that the drowning Qutubi reaches for, we leave you with the following:

All the points below are derived from ‘Al-Hadd al-Fasil bain al-Haqq wal-Batil’ (1st edition):

1. The Shaikh speaks directly to Shaikh Bakr Abu Zaid informing him that the four page letter that he had written dated 20/1/1414H had actually been received by him on 14/9/1414H, which is seven months and twenty-four days after it had been written. And also that he had not received it directly from the Shaikh himself, but through the biased partisans, the Qutubis and their brothers from amongst the straying Innovators. (p.3)

2. The Shaikh states that it is an extremely sad story that the likes of Shaikh Bakr who had aided the Sunnah and had waged Jihad against the Innovators with his works, and who had aforetime refuted the likes of Abu Ghuddah and as-Saboonee, has now come out to defend the Innovators with his writings, the first of which was his book ‘Laa Jadeed fis-Salaat’, and then ‘Tasneef un-Naas’ and then finally this little letter of his, which was worse than what came before it. (p.4-5)

3. The Shaikh said, that he refrained from refuting Shaikh Bakr due to these writings of his, despite the fact that he was requested by some of the Mashayikh to do so – and instead he told them that Shaikh Bakr is our brother and is from amongst us and that they ought to have patience. He also explains that he had scolded Shaikh Bakr in the Shaikh’s own study in Taif who subsequently said that he did not actually intend this or that with his writings (i.e. the first two works mentioned above) and that he promised that he will soon issue a clarification that those whom he intended by his writings were not from Ahl us-Sunnah. But, as Shaikh Rabee’ notes, he did not fulfil his promise, despite his knowledge that the mischief-makers amongst the biased-partisans and Qutubis, the helpers of the people of Innovation were using his works to attack Ahl us-Sunnah. (p.6)

4. The Shaikh then notes that Shaikh Bakr’s four page letter completely lack any knowledge and any display of the mannerisms of the Scholars when they reply on a firm knowledge-based basis. And secondly, that Shaikh Bakr had depended merely upon generalisations and absolutions, without going into any detail, or actually quoting any of the contested texts from Sayyid Qutb. (p.7)

5. Then the Shaikh mentions that he did not wish to write his current work in refutation of Shaikh Bakr, and due to this he actually phoned up Shaikh Bakr and asked him about this letter of his, whether he had written it or whether someone else had written them. And that if he had written them, then he ought to apologise and if it was someone else, then he ought to free himself from it publicly. The Shaikh said he granted Shaikh Bakr two weeks to respond to this request. After this, a number of the people of knowledge got in touch with Shaikh Bakr in order to encourage him to recant, and amongst them Shaikh Salih al-Fawzan, Shaikh Zaid Muhammad Haadee, and Shaikh Ali Hasan. When all of this failed and when the evil effects of the writings of Shaikh Bakr had become apparent – from that which was witnessed in the Saudi Kingdom, Kuwait, the Emirates, Qatar, Algeria and elsewhere – and after the Shaikh’s time was taken upon in phone calls from everywhere, he saw that it was necessary to refute this letter and to make the truth manifest. (p.8)

6. The Shaikh mentions that he sent his book ‘Adwaa Islaamiyyah ‘alaa ‘Aqidah Sayyid Qutb wa Fikrihi’ to numerous people of knowledge, amongst them Shaikh ‘Abdul-Aziz bin Baz, Shaikh Ibn Uthaimeen, Shaikh Salih al-Fawzan, Shaikh al-Albani, Shaikh ‘Abdul-Muhsin al-‘Abbad amongst numerous others – including Shaikh Bakr himself. He did this with the hope that they might pick out any errors and offer their advice, because of the reason that all of the sons of Aadam err, and it may have been possible for him to have fallen into error on some matters. The result of all of that was that where was very strong support from numerous scholars for his work and that every Salafi rejoiced with the book.(p.11-12)

7. The Shaikh reminds Shaikh Bakr how he himself had said to him that he had been given the book ‘az-Zilal’ (the tafsir of Sayyid Qutb) whilst on one of his journeys, yet he did not bother reading it and instead put it on the shelf, where it had remained since that time. And Shaikh Rabee’ also reminds Shaikh Bakr about his own words in the letter of his, "I seek your apologies for the delay in my response since I had not previously had any engagement in reading the books of this man, despite the fact that they are distributed amongst the people". (p.21)

8. Shaikh Rabee’ reminds Shaikh Bakr that his book refuting Sayyid Qutb was read by many persons of knowledge, who are far superior than him in knowledg, perception and cognisance, yet none of them showed the rejection he showed. And he stated that many of these phoned him directly, from within and outside of the Kingdom to express their thanks and commendations for this work.(p.26)

9. Shaikh Rabee’ reminds Shaikh Bakr, that in light of what he has written in his letter, it is necessary for Shaikh Bakr himself to repent and show remorse for writing his refutations against Abu Ghuddah (who reviled Ibn Taymiyyah) and as-Saaboonee (who denied and distorted the Attributes of Allaah in the way of the Ash’ariyyah). [In fact, his need to repent in this regard is greater since the mistakes and errors of these two do not even come near to the level of those of Qutb]. (p.30)

10. The Shaikh reminds Shaikh Bakr that he had finished writing his book ‘Adwaa Islaamiyyah’ right at the end of Dhul-Qa’ada 1413 (around 26/11/1413H). Then after a short while, just prior to the days of Hajj, he sent the book to the people of knowledge, amongst the Shaikh Bakr himself. He then waited a while but the reply of Shaikh Bakr to acknowledge receipt of the book was not forthcoming. So the Shaikh says that he rang up Shaikh Bakr and asked whether he had received it or not, the reply being that he had not received it. So then Shaikh Rabee’ asked Shaikh Bakr’s brother, to send the book the Shaikh Bakr again. After this the Shaikh says that he cannot be certain as to when exactly Shaikh Bakr actually received the book, or when he read it and when he had time or complete it or when he had time to read it many times over and also perform his research as he claimed. This is because the letter of Shaikh Bakr in reply to Shaikh Rabee’ is dated 20/1/1414H so this gives very little time for Shaikh Bakr to have researched properly (no more than 4 weeks maximum). And this seems evident since Shaikh Bakr himself admits that he only read two sections from two chapters (of Shaikh Rabee’s book). So Shaikh Rabee’ states that what the Shaikh is claiming (of numerous readings and research) does not seem plausible and seems unusual, unless he read all the books of Sayyid Qutb like the Soofee who claimed he read the Qur’an 70,000 times whilst doing tawaf?! (p.119-120)

11. The Shaikh mentions that along with his son, Ahmad, he met up with Shaikh Bakr in Madinah. With the Shaikh was someone else, perhaps his eldest son. In this gathering they had a debate over one of the titles used by Shaikh Rabee’ "Sayyid Qutb speaks with the opinion of the creation of the Qur’an". Shaikh Bakr alleged that Shaikh Rabee’ had been unjust in this. Yet in the course of the debate, Shaikh Bakr admitted he had only read a portion of the chapter (of Shaikh Rabee’s book). So Shaikh Rabee said to him, "then let us read the remainder of it" and this was because the Shaikh had actually give two examples of how Sayyid Qutb made it permissible for someone besides Allaah to legislate rules and laws [referring here to the abolition of slavery and introducing Socialism into Islam]. Yet Shaikh Bakr did not read them and he refused to read them and became very angry, his anger being for Sayyid Qutb – yet what Qutb had committed with respect to the right of Allaah, the right of the Companions and the Islamic Ummah did not anger him. So when the Shaikh observed this very strange and doubtful behaviour from him he said to Shaikh Bakr "You have taken for yourself the highest position of making judgements, so is it permissible for you to make a judgement against the whole of my book just because you have read two small sections from two chapters?" And all he did in reply was to laugh!!! P.45)

Conclusion

And perhaps in what we have mentioned there is sufficiency for the seeker of truth and there is also sufficiency for the defender of falsehood from amongst those who have loyalty for the sake of Innovation and its people, and for the sake of a Rafidi, who let loose his tongue on the Kaleem of Allaah, Uthmaan and other notables amongst the Companions of Allaah's Messenger.

So it is upon every Qutubi who spread the discourse of Shaikh Bakr Abu Zaid to repent from it and to withhold from mentioning it, lest the curse of its author fall upon him and lest he be led into humiliation and disgrace on account of this curse. And we repeat, "Aameen, Aameen" to the supplication of the author of the so called "Golden Discourse".

And we say to every Qutubi who has loyalty and disownment for the sake of Sayyid Qutb, especially to the Qutubis of the US and their Muqallidah from the UK, who have never ceased showing their hatred and disdain for the defenders of the honour of the Companions of Allaah and the Prophets of Allaah:

Know that our madhdhab is but the concensus of the Ahl ul-Ilm, As.haabul-Athar, Ahl us-Sunnah wal-Jamaa’ah, from amongst among those in the presence of the Messenger of Allaah (sallallaahu alaihi wasallam) up until this day of ours. And know that your madhhab is in opposition to ours, rather, your mode of conduct and despicable behaviour, is but the madhdhab of Ahl ul-Bid’ah – whose love and hate is for other than Allaah's Messengers and for other than the Companions.

And here is the evidence:

Ibn al-Qayyim says in his book Haadi ul-Arwaah ilaa Bilaad il-Afraah:

"And we shall quote their concensus (i.e. that of the Salaf) just as Harb, the companion of Imaam Ahmad, has quoted from them in his own wording in his well known al-Masaa’il. He said: "This is the madhhab of the People of Knowledge, the Ashaabul-Athar (People of the Narrations), Ahl us-Sunnah wal-Jamaa’ah, those who stick fast to it [Ahl us-Sunnah] and who seek to guide themselves by [them i.e. the Ahl us-Sunnah] from among those in the presence of the Messenger of Allaah (sallallaahu alaihi wasallam) up until this day of ours. And I met whomever I met from among the Scholars of the people of Hijaaz and Shaam and others besides them. Whoever differs with and opposes a single matter from the madhaahib [of these People of Knowledge] or contests and defames them or criticises the one who speaks [by what they speak with], then he is a mukhaalif (opposer), a mubtadi’ (an innovator) and one who has left the Jamaa’ah, who has ceased to be upon the manhaj of the Sunnah and the Path of Truth.

And this [i.e. the path of the People of Knowledge] is the madhhab of Ahmad, Ishaaq bin Ibraaheem, Abdullaah bin Zubair al-Humaidee, Sa’eed bin Mansoor and others besides them amongst those with whom we have sat and taken knowledge from…" And then he lists the points of their aqeedah, amongst them: "…And the mentioning of the good qualities and deeds of the Companions of the Messenger of Allaah (sallallaahu alaihi wasallam) and refraining from mentioning their shortcomings and mistakes, those which occurred between them. Whoever reviles the Companions of the Messenger of Allaah (sallallaahu alaihi wasallam), or a single one amongst them, or reduces [their worth and status] or insults them or exposes their faults or criticises a single one amongst them then he is a mubtadi’ (an innovator), a raafidee (an extreme shi’ite), a khabeeth (vile and repugnant) and a mukhaalif (an opposer) and Allaah will not accept from him any of his efforts nor his fair dealings. Rather loving them is a sunnah, supplicating for them is nearness (Allaah), taking them as a model for guidance is a means (of nearness to Allaah) and accepting and taking from their narrations is an excellence."

Ibn al-Qayyim referred here, to Harb bin Ismaa’eel al-Kirmaanee (one of the companions of Imaam Ahmad) who summarised the creed of the Ahl us-Sunnah. This creed is contained in the book: "Masaa’il Harb bin Ismaa’eel al-Kirmaanee an il-Imaam Ahmad", regarding which adh-Dhahabee (d. 748H) said: "It is one of the most precious of the books of the Hanaabilah."

And know that the only methodology that unites all of the groups of bid'ah into a single pot is the methodology of Sayyid Qutb.  For how many of the groups of innovation subscribe to Qutubism and its teachings? So you find amongst the Qutubiyyah one who is a Jahmi, another a Sufi, another an Ash'ari, another a Muqallid, another a Mu'tazili, another an Aqlaani, another an outright Khariji - and then another who has the creed of the Salaf in the issues of Asmaa was-Sifaat and thinks he can remain upon the way of the Salaf by choosing the methodology of Qutubism. Know that even the Iranian Rafidis print the books of Sayyid Qutb - which but call for revolutions and rebellions, assassinations and coups - and they gave them to Hikmatyar to be distributed amongst his Jamaa'ah in order to give it strength and numbers - the very Jamaa'ah that assassinated the Salafi Shaikh Jameel ur-Rahmaan and put an end to the Islamic state he set up, built upon Tawheed, with the Hudood and other than that. This Rafidi and his teachings - and your love and hate for his sake - is one that unites you with all the groups of Bid'ah in your hatred and your battle against Ahl us-Sunnah, Ahl ul-Hadeeth wal-Athar and your labelling them with the most despicable of titles.

And from Allaah is the refuge.

May prayers and peace be upon our Prophet Muhammad, his family and companions.


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