r/AnsweringHaddaadiyyah

--( بسم الله والصلاة والسلام على رسول الله )--

The Murji', innovator Rabee' al-Madkhali himself did not even declare takfeer on Sayyid Qutub, but Abu an-Nouman Bashem (Wild_Extra_Dip) is yet again on his high horse, declaring takfeer on Sayyid Qutub.

This was addressed before in the article on the Summary of al-Madkhali's Principles, in the section "The Third Principle", detailing and dispelling the lies.

Notice, yet again, the contrast with Ahlus-Sunnah scholars. Here's shaykh ibn Baz:

>Shaykh: Among them are those like what has already been mentioned, for his era is recent. Ash-Shawkani's era is recent, in the thirteenth century. Among books authored later are works such as Fee Dhilaal al-Qur'an and the tafseer of ibn Sa'di, may Allah have mercy on him. These are beneficial books.

>Regarding the tafseer of Sayyid Qutub in particular, the believer should be cautious of the mistakes it contains, and take from it what it contains of good and benefit.

>Likewise, the rest of the tafsirs that contain such matters. In most cases, every book is not free from something, such as Tafseer al-Jalaalayn, Tafseer al-Qurtubi, and other books in which some interpretation occurs. The believer should be cautious of the mistakes they contain, ask the people of knowledge about what is unclear to him, and benefit from them in what agrees with what is correct.

>Presenter: Good, good. May Allah reward you with good. After mentioning some tafsirs, would you kindly mention some explanations of the Sunnah?

>Shaykh: Yes. There are many explanations, such as Fath al-Bari on al-Bukhaari, an-Nawawi's explanation of Muslim, and Nayl al-Awtaar by ash-Shawkani. These are good and beneficial books.

>Fath al-Majeed in creed by shaykh 'Abdur-Rahman ibn Hasan on Kitab at-Tawheed, and ibn Abi al-'Izz's explanation of al-'Aqeedah at-Tahawiyyah, are all beneficial books and good explanations. Some of them are not free from certain things, such as Fath al-Bari and the explanation of Muslim, which are not free from some mistakes in creed according to the Ash'ari madhhab. But the student of knowledge rejects the mistake and is cautious of the mistake.

>Likewise, what may occur in Nayl al-Awtaar, Subul as-Salaam, the explanation of Buloogh al-Maraam, and other books. He takes what is correct from them, seeks assistance through them in gaining understanding of the religion, and leaves whatever mistake they contain when it becomes clear to him. And if something is unclear to him, he asks the people of knowledge and discusses it with the people of knowledge and with his colleagues who have insight and understanding, so that he avoids error and benefits from what agrees with what is correct. Yes.

(Source)

Also from the official site of shaykh ibn Baz:

>4. His Defense of Callers and Thinkers

>"This is prominent and clear in the shaykh's life. The callers, thinkers, and intellectuals were close to him, and he loved them, defended them, and felt their afflictions. This, namely loving the callers and defending them, also indicates sound intellectual moderation."

>Listen to Muhammad al-Majdhub as he mentions His Eminence's letter concerning the incident of Sayyid Qutub's execution. He says:

>"When the court of tyranny issued its decision to execute Sayyid Qutub and his brothers, the shaykh was overcome by what overcomes every believer of grief in such a calamity, which did not target the lives of the innocent condemned ones as much as it targeted weakening the status of Islam itself by terrorizing those who held fast to it, in order to discourage them from it.

>The shaykh assigned me that day to compose the appropriate telegram for this situation, so I wrote it with a pen dripping with fire, hatred, and protective jealousy. I brought it to him while I was fully certain that he would amend its tone to make it closer to the language of officials than to the language of warners. But he shattered all my expectations when he approved it entirely, and he did not stop there until he added to it the statement of Allah, Exalted is He, in Surah an-Nisaa':

>>وَمَنْ يَقْتُلْ مُؤْمِنًا مُتَعَمِّدًا فَجَزَاؤُهُ جَهَنَّمُ خَالِدًا فِيهَا وَغَضِبَ اللَّهُ عَلَيْهِ وَلَعَنَهُ وَأَعَدَّ لَهُ عَذَابًا عَظِيمًا

>>'And whoever kills a believer intentionally, his recompense is Hell, wherein he will abide eternally, and Allah has become angry with him, cursed him, and prepared for him a great punishment.' [an-Nisa' 4:93]

>The telegram was sent that day, and it was, as I think, the only one from across the Islamic world on that occasion, bearing expressions harsher upon the tyrants than the sting of whips."

(Source)

Let's consider another scholar of Ahlus-Sunnah, shaykh ibn 'Uthaymeen, and consider his care and responsibility, then compare how vile, ugly, and detestable the Haddaadiyyah all are in their attempts to disparage Sayyid Qutub:

>Sayyid Qutub in the Balance

>Question: Sayyid Qutub was a man who appeared in the Islamic world with a certain thought, and people differed regarding him between those who greatly praised him and those who criticized him very severely. We would like our shaykh to give us a sufficient clarification on this subject, and what the Muslim's position should be toward the man, because Sayyid has had an effect in the Islamic world, and he has works, books, and writings. So we would like a clarification from Your Eminence. May Allah bless you.

>Answer: I do not think that the dispute and quarrel among Muslim youth should be over a specific man, neither Sayyid Qutub nor anyone other than Sayyid Qutub. Rather, the dispute should be over the shar'i ruling.

>For example, we present a statement from the statements of Qutub or someone other than Qutub, and we say: Is this statement true or false? Then we examine it. If it is true, we accept it, and if it is false, we reject it.

>As for the quarrel and dispute among the youth, and the back and forth, being over a specific man, then this is wrong and a grave mistake.

>Sayyid Qutub is not infallible. Those above him among the scholars are not infallible, and those below him among the scholars are not infallible. Every person's statement may be accepted or rejected except the Messenger of Allah, peace and blessings of Allah be upon him and his family, whose statement must be accepted in every case.

>Therefore, I forbid the youth from making the center of their dispute and quarrels a specific person, whoever he may be. If disputes are in this manner, perhaps the opponent will nullify a truth said by this person, and perhaps he will support a falsehood said by this person. This is a great danger.

>That is because if a person becomes partisan to someone, and another becomes partisan against him, the one who is partisan against him will perhaps attribute to him what he did not say, interpret his words, or the like. And the other may perhaps deny that he said what he did say, or try to justify what he said of falsehood.

>So I say: We do not speak about individuals, and we do not become partisan to individuals. Sayyid Qutub has moved from the abode of action to the abode of recompense, and Allah, Exalted is He, will take him to account. The same applies to others from the people of knowledge.

>As for the truth, it must be accepted whether it came from Sayyid Qutub or from someone else. And falsehood must be rejected whether it came from Sayyid Qutub or from someone else. One must warn against any falsehood that was written or heard, whether from this one or that one, from any person.

>This is my advice to our brothers. Discussion, disputation, and back and forth should not be about a specific individual.

>As for Sayyid Qutub, my view of his works is that he is like others. They contain truth and falsehood. No one is infallible. But his works, for example, are not like the works of shaykh Muhammad Nasir ad-Deen al-Albani, for between the two there is a difference like that between the heaven and the earth. The works of the first man are things of a literary and general cultural nature, and he does not have what shaykh al-Albani has in verification and knowledge.

>Therefore, I hold that truth is taken from every person, and falsehood is rejected from every person. It is not appropriate for us, rather it is not permissible for us, to make the center of dispute, conflict, division, and unity the names of men.

(Source)

Other scholars of Ahlus-Sunnah:

>In the name of Allah, the Most Merciful, the Bestower of Mercy.

>Sayyid Qutub, may Allah have mercy on him

>To the virtuous shaykh Hamood ibn 'Uqlaa' ash-Shu'aybi, may Allah preserve him:

>Many statements have been made about Sayyid Qutub, may Allah have mercy on him. Some absolve him of every mistake, while others place him among the wicked, rather even among the disbelievers. What is the truth regarding this?

>Answer:

>Praise be to Allah, Lord of the worlds, and peace and blessings of Allah be upon the one after whom there is no prophet.

>To proceed:

>The thinker and man of letters, Sayyid Qutub, may Allah have mercy on him, has many enemies. They differ in the manner of their criticism, its objectives, and its aims, but they agree upon shared interests. Before I expose the falsehood of the faults alleged by the critics and the attacks directed at Sayyid, may Allah have mercy on him, I will first clarify why Sayyid Qutub in particular is targeted, and who benefits from bringing him down.

>Sayyid, may Allah have mercy on him, is considered in his era one of the leading figures of the methodology of confronting the oppressors and rejecting them, and one of the outstanding callers to making people servants of their Lord and calling to the tawheed of referring judgment to Allah. He disturbed none but the beds of the enemies of Allah and His Messenger, such as Jamal Abdul-Naasir and his likes. No one rejoiced at his killing as they rejoiced. Those lackeys became extremely distressed by this hero, but when they thought they had killed him, behold, his blood revived his methodology and ignited enthusiasm in his words. His acceptance among the Muslims increased, and his books spread further, because by his truthfulness and boldness he demonstrated the strength of his methodology. So they sought to attack him again, desiring thereby to kill his methodology as well, but how could they ever do that?

>Thus, targeting Sayyid Qutub, may Allah have mercy on him, was not merely targeting his person. He is not the only scholar in whom slips have been found. He has mistakes, and we do not deny them. However, the attack against him is not to bring him down as an individual, for he has already gone forth to his Lord, and we ask Allah to grant him martyrdom. Rather, what still troubles his enemies and their followers is his methodology, which they fear may spread among the children of the Muslims.

>When I hear attacks against Sayyid Qutub, may Allah have mercy on him, I am not surprised, due to the statement of Allah, Exalted is He:

>>وَكَذَٰلِكَ جَعَلْنَا لِكُلِّ نَبِيٍّ

>>"And thus We have made for every prophet an enemy."

>Everyone who possesses some light from prophethood also has enemies from the people of falsehood in proportion to what he possesses of the inheritance of our Prophet Muhammad (peace and blessings of Allah be upon him). So what harm can the attacks of attackers do to Sayyid? Rather, they are an elevation for him and an increase in his good deeds.

>What is surprising, however, is the action of those people who claim to follow the truth, yet they give short measure and do not weigh with a just scale, while Allah says:

>>وَيْلٌ لِّلْمُطَفِّفِينَ الَّذِينَ إِذَا اكْتَالُوا عَلَى النَّاسِ يَسْتَوْفُونَ وَإِذَا كَالُوهُمْ أَو وَّزَنُوهُمْ يُخْسِرُونَ

>>"Woe to those who give less, those who, when they take a measure from people, take in full, but when they give by measure or by weight to them, they cause loss."

>When these people want to praise someone who has more criticisms against him than Sayyid by many times, they say their famous statement: "His mistakes are submerged in the ocean of his good deeds." They also say: "If water reaches two qullahs, it does not carry impurity," and other such statements. But when they want to disparage another, like Sayyid, may Allah have mercy on him, who is considered a reviver in the matter of "judgment belongs only to Allah," they follow the path of the Khawaarij with him and declare him a disbeliever due to sins and slips.

>We do not claim infallibility from error for Sayyid, may Allah have mercy on him. Rather, we say that he has mistakes, and this is not the place to detail them. However, they do not undermine the foundation of his da'wah and methodology, just as others had mistakes that did not undermine their status. For example, Ibn Hajar, an-Nawawi, Ibn al-Jawzi, and Ibn Hazm had mistakes in creed, yet their mistakes did not cause anyone from the ummah or its leading figures to refrain from benefiting from them, deprive them of their rights, or deny their virtues. They are imams except in what they erred in. This is the case with Sayyid, may Allah have mercy on him. His mistakes do not undermine the foundation of his methodology and his da'wah to the tawhid of hakimiyyah and making people servants of their Lord.

>The principle that must be established in such cases is what is derived from the statement of Allah, Exalted is He:

>>يَسْأَلُونَكَ عَنِ الْخَمْرِ وَالْمَيْسِرِ ۖ قُلْ فِيهِمَا إِثْمٌ كَبِيرٌ وَمَنَافِعُ لِلنَّاسِ وَإِثْمُهُمَا أَكْبَرُ مِن نَّفْعِهِمَا

>>"They ask you about wine and gambling. Say: In them is great sin and benefits for people, but their sin is greater than their benefit."

>So whoever fulfills what must be fulfilled of the foundation of the religion, the rest of his methodology is then examined. If his error is greater than his correctness, and his evil outweighs his benefit, then his statement is neglected, his books are folded away, and they are not narrated.

>Based on this, the decisive statement regarding Sayyid, may Allah have mercy on him, is that his mistakes are submerged beside his virtues and his defense of "Laa ilaaha illa Allah", especially since he affirmed the foundations of the correct creed, even though there are some criticisms against him and expressions he used that we do not agree with, may Allah have mercy on him.

>In conclusion, I can only mention that I consider Sayyid, and Allah is his Reckoner, to be included in the statement of the Prophet (peace and blessings of Allah be upon him): "The master of martyrs is Hamzah, and a man who stood before an oppressive ruler, commanded him and forbade him, so he killed him." We consider that Sayyid, may Allah have mercy on him, fulfilled that condition, as he spoke a word of truth before an oppressive ruler, so he killed him.

>I will quote a statement of his, may Allah have mercy on him, shortly before his execution, when one of the officers was amazed at Sayyid Qutub's joy and happiness upon hearing the news that he had been sentenced to execution, "martyrdom". The officer was astonished that he did not become sad, depressed, broken, or despondent, so he asked him: "You believe that you will be a martyr, so what does martyr mean to you?" He, may Allah have mercy on him, answered: "The martyr is the one who presents a testimony from his soul and blood that the religion of Allah is dearer to him than his life. Therefore, he sacrifices his soul and life in defense of the religion of Allah."

>He, may Allah have mercy on him, has positions and statements which no one acquainted with the truth would doubt came from a heart filled with love for Allah, love for His Messenger (peace and blessings of Allah be upon him) and love of sacrificing for His religion. We ask Allah to have mercy on us, pardon us, and pardon him.

>May Allah send peace and blessings upon our Prophet Muhammad, and upon his family and all his companions.

>Said by:

>Hamood ibn 'Uqlaa' ash-Shu'aybi

>16/5/1421 AH.

(Source)

>Fatwa of His Eminence Shaykh Abdullah ibn Jibreen regarding Sayyid Qutub and Hasan al-Banna

>Some youth declare shaykh Sayyid Qutub to be an innovator and forbid reading his books. They also say the same about Hasan al-Banna, and they say about some scholars that they are Khawaarij. Their proof is that they are clarifying mistakes to the people, while they are still students until now. I hope for an answer so that doubt may be removed from us and from others, so that this matter does not become widespread.

>Answer:

>Praise be to Allah alone. To proceed:

>It is not permissible to declare Muslims to be innovators or sinners, due to the statement of the Prophet (peace and blessings of Allah be upon him): "Whoever says to his brother, 'O enemy of Allah,' while he is not such, it returns upon him." And in the hadith: "Whoever declares a Muslim to be a disbeliever, then one of the two has returned with it." And in the hadith: "A man passed by another man while he was committing a sin and said, 'By Allah, Allah will not forgive you.' So He said: 'Who is this who swears by Me that I will not forgive so-and-so? Indeed, I have forgiven him and nullified your deeds.'"

>Then I say: Sayyid Qutub and Hasan al-Banna are from the scholars of the Muslims and from the people of da'wah. Allah gave victory through them and guided, through their da'wah, many people. They have efforts that cannot be denied. For this reason, shaykh 'Abdul-Aziz ibn Baz interceded for Sayyid Qutub when execution had been decided for him, and he was gentle in his intercession, but his intercession was not accepted by the president Jamal, may he receive from Allah what he deserves.

>When each of them was killed, each one was called a martyr, because he was killed unjustly. Both the elite and the general public testified to this, and it was published in newspapers and books without objection. Then the scholars received their books, and Allah brought benefit through them. No one attacked them for more than twenty years.

>And if something like that occurred from them, then the likes of an-Nawawi, as-Suyooti, Ibn al-Jawzi, ibn 'Atiyyah, al-Khattaabi, al-Qastallani, and many others also had such matters. I read what shaykh Rabee' al-Madkhali wrote in refutation of Sayyid Qutub, and I saw that he placed headings for what was not reality. Shaykh Bakr Abu Zayd, may Allah preserve him, refuted him. Likewise, he made accusations against shaykh 'Abdur-Rahman and made his words into misleading errors, despite his long companionship with him without objection.

>"The eye of approval is dull to every fault, but the eye of displeasure reveals the flaws."

>Said and dictated by:

>'Abdullah ibn 'Abdur-Rahman ibn Jibreen.

(Source)

Abu an-Nouman Bashem (Wild_Extra_Dip) proves why he is dajjaalic: he lies against shaykh Mahmood Shaakir. (Source) Even the footnote which Bashem referenced states this!

>(1) Ustadh Shaakir responds to what Sayyid Qutub wrote regarding some of the Companions. Sayyid Qutub did not respond to ustadh Shaakir's criticism, but one of Sayyid Qutub's friends, ustadh Muhammad Rajab al-Bayyumi, took it upon himself to respond to him. See volume one, pp. 567-579.

Let's see what shaykh Mahmood says:

>I Apologize to You...!

>I write these words with a saddened soul because of something I committed, when it would have been more fitting for me to be patient so that I would not slip in it.

>That is because I read a statement in one of the magazines in which its writer said:

>"If the poor person is denied his right, then he has the right to fight for it, because Allah commands fighting the transgressors:

>>وَإِنْ طَائِفَتَانِ مِنَ الْمُؤْمِنِينَ اقْتَتَلُوا فَأَصْلِحُوا بَيْنَهُمَا فَإِنْ بَغَتْ إِحْدَاهُمَا عَلَى الْأُخْرَى فَقَاتِلُوا الَّتِي تَبْغِي حَتَّى تَفِيءَ إِلَى أَمْرِ اللَّهِ

>>'And if two groups of believers fight, then make peace between them. But if one of them transgresses against the other, then fight the one that transgresses until it returns to the command of Allah.'

>There is no doubt that the one who withholds a right is a transgressor."

>Hastiness and bad suspicion carried me away, so I thought the writer had used the Ayah as evidence in a place where it did not belong. My speech about the man became bad among groups of people, since it had only occurred to me that the Ayah concerns two groups of believers fighting, then one of the two groups transgressing against the other.

>When night settled upon me yesterday, Saturday, 12 Jumada al-Akhirah, 1371 AH, something stirred in my heart, though I did not know what it was. It kept pressing upon me that in these days I had earned a sin from whose punishment I feared I might not escape.

>The end of this Ayah rose before my eyes:

>>إِنَّ اللَّهَ يُحِبُّ الْمُقْسِطِينَ

>>"Indeed, Allah loves those who act justly."

>So I saw that justice and fairness required me to return to its tafseer and to the statements of the imams regarding fighting the people of transgression. I then learned what I had not known: that some of them had used it as evidence for something like what the virtuous writer used it for, though their method of deriving evidence had a path different from his, and a restriction where he had left it unrestricted.

>Then I realized that I had wronged him with a wrong that was not fitting. Since that hour, I have continued seeking Allah's forgiveness for what I neglected and for the bad words that passed over my tongue, and I sought forgiveness for him for what I had done wrong to him in his absence.

>When I read ar-Risaalah on the morning after that night, Sunday, 13 Jumada al-Akhirah, I was almost unable to take up the pen again to respond to the virtuous writer in his article, "Yes... the Possessor of Intellect Suffers." (1) But I found that the way had been made easy for me to apologize for a sin I had earned by speaking ill of a man in his absence, due to the very same disease that I had forbidden the ustadh from, namely hastiness. I only intended to forbid him from it because of the good it contains for him and for me, Allah willing.

>(*) ar-Risaalah, twentieth year, issue 976, March 1952, pp. 304-305.

>(1) Majallat ar-Risaalah, twentieth year, issue 975, March 1952, pp. 273-274. The writer is ustadh Muhammad Rajab al-Bayyumi.

(Source)

Shaykh Mahmood Shaakir "also opposed, at that time, the decision to execute Sayyid Qutub." (Source)

The Haddaadiyyah are yet again attempting to misuse and abuse the scholars of Ahlus-Sunnah, as though their scholarly criticisms amount to the disparagement that the Haddaadiyyah are engaging in. The truth is clear, alhamdulillah, as scholarly criticism is constructive.

All this yet again proves that the Haddaadiyyah attempt to mask their deviance by ignoring how Ahlus-Sunnah scholars addressed these issues. Ambiguity in the non-scholarly writings of Sayyid Qutub is expected, as he was not a mujtahid. However, they are grasping at straws, as though the mistakes of Sayyid Qutub are far worse than the belittlement of the Prophet (peace and blessings of Allah be upon him). We haven't forgotten that.

• Bashem's Belittlement of the Prophet ﷺ Under the Claim of Defense!