Avoid Asking Me Until I Teach You

Adapted from Ibn Rajab’s Jaami‘ ul-‘Uloomi wal-Hikam

By: Abu Khaliyl

Texts about Excessive Questioning

Abu Hurayrah, may Allah be pleased with him, reported that Allaah’s Messenger gave a speech in which he said:O people! Hajj is obligatory for you, so perform hajj.

Someone asked, “Every year, O Messenger of Allaah?” He was silent until asked a third time. Then he said:If I say “Yes,” it would become obligatory (every year); but you would not be capable of it.

Then he said:Avoid (asking) me as long as I leave you; surely those before you were destroyed for their numerous questions and disobedience to their prophets. When I command you with something, do as much of it as you are able; and when I forbid you from something, stay away from it.(Al- Bukhaaree and Muslim)

Qataadah reported from Anas that Allaah’s Messenger was being questioned excessively about various matters, until he became very angry one day, and ascended the minbar (steps) to say,No one asks me about anything today but I will explain it for him.A man, who had doubt as to whether the man to whom he was attributed was his true father, said, “O Messenger of Allaah! Who is my father?” He replied,Huthaafah is your father.‘Umar, realizing the Prophet’s anger for these questions, stood and said: “We are satisfied with Allaah as our Lord, with Islaam as our religion, and with Muhammad as our Messenger. We seek refuge in Allaah from the fitnah!”

Upon mentioning this hadeeth, Qataadah would also mention the aayah:«O you who believe! Do not ask about things which, if made plain to you, may cause you trouble. But if you ask about them while the Qur’aan is being revealed, they will be made plain to you. Allaah has pardoned that; and Allaah is pardoning, forbearing. Before you, a community asked such questions; then on that account they became disbelievers .» [ Al-Maa’idah 101-102]

Anas, may Allah be pleased with him, also mentioned that the man’s questioning about his father prompted the revelation of the above aayah. [1]

The Prohibition of Asking Questions Excessively

Thus the companions were forbidden from asking unnecessary questions, as indicated in the above aayah. This provides proof for the prohibition of asking about that which the questioner has no real need, like asking if someone is in Hell or Paradise, or if his true father is the one to whom he is attributed. It is also prohibited to ask questions in a harassing, joking or mocking manner, as the hypocrites and deviants do. Related to this is asking about that which Allaah has kept hidden from his servants, like the actual time of the Final Hour, or the nature of the soul.

Furthermore, this prohibited the Muslims (at the time of the Prophet) from asking excessive questions about the lawful and unlawful, out of fear that some restrictions would be revealed about it, like questioning about hajj, whether it is obligatory every year or not. Sa‘d, may Allah be pleased with him, reported that the Prophet said:Surely the worst in crime among the Muslim is he who asks about a thing that is not prohibited, but it becomes prohibited due to his asking.(Al-Bukhaaree and Muslim)

Thus the Muhaajiroon (emigrants) and Ansaar (helpers) who lived in al-Madeenah, and whose hearts were firm in faith, they were prohibited from asking (unnecessarily).

Permissible Questions

The Prophet permitted the bedouins’ delegations to ask questions (in order to learn the basics of the Deen). An-Nawaas bin Sam‘aan reported: “I stayed with Allaah’s Messenger in al-Madeenah for a year. Nothing prevented me from (permanent) hijrah except the (permission to ask) questions. For when one of us would made hijrah, he would not ask Allaah’s Messenger about anything.” (Muslim)

Anas, may Allah be pleased with him, said: “We were prohibited from asking Allaah’s Messenger about things. So we were excited when an intelligent man from among the bedouins came. He asked him questions, and we listened.” (Muslim)

Yet, the companions of the Prophet would ask about some issues of importance, such as the ruling on a matter about to occur, so that they would know what to do then. For example, they asked: “We will meet our enemy tomorrow; and we have no knives with us. Should we slaughter (our animals for food) with reeds [2] ?” (Al- Bukhaaree and Muslim)

They also asked whether to obey or fight those deviant leaders that he informed them would come after him; Huthayfah asked about the future fitan (tribulations) and what to do during them [3]; and so on.

Reasons for the Prohibition

In this hadeeth, the Prophet  said:Avoid asking me as long as I leave you: surely those before you were destroyed for their numerous questions and disobedience to their prophets.

This indicates that unnecessary questioning is disliked and censured.

Some people think that this applies specifically to the Prophet’s time. They argue that, with the revelation continuing to descend upon the Prophet, it would have been possible for something that was not prohibited to become prohibited, or something difficult to implement to become obligatory. This is no longer the case after his passing.

However, there is another reason for the prohibition: They should not be hasty, but should rather await the revelation of the Qur’aan, which will provide a clarification for all things that they might ask about. All that the Muslims need to know about their religion is clarified by Allaah in His Great Book; and the Messenger has conveyed it. So there is no need for questioning beyond this; Allaah best knows which issues are most helpful for His servants, which of them will give them guidance, and which will give them benefit. Certainly Allaah would give clarification for these, even if they do not ask about it, as He, Most High, said:«( Thus) Allaah clarifies for you, lest you go astray.» [ An-Nisaa’  4:176]

Therefore, there is no need to ask about a thing before a real need for it arises. In such situation, one is required to understand that of which Allaah and His Messenger have informed, and then follow that and act upon it.

Questioning versus Obeying Allaah and His Messenger

The Prophet says in this hadeeth:When I command you with something, do as much of it as you are able; and when I forbid you from something, stay away from it.

With this, Allaah’s Messenger indicates that engaging oneself in following his commands, and staying away from his prohibitions, will keep one too busy to ask questions.

Muslims should concern themselves only with the issues discussed by Allaah and His Messenger, struggle to understand them and realize their meanings, believe deeply in them, submit to them, struggle to fulfill the commands as much as possible, and to struggle to avoid what is prohibited. This was the practice of the Prophet’s companions and those who followed them with ihsaan (in a good way) in seeking beneficial knowledge from the Book and the Sunnah.

When hearing a command or prohibition, the listener must not make assumptions regarding matters which may or may not occur. If he did, he would be liable to the prohibition in the hadeeth, and would reflect an insincerity in following the command.

A man asked Ibn ‘Umar about kissing the Black stone. He, may Allah be pleased with him, replied, “I saw the Prophet kissing it and touching it. The man said, “What if I am forced away from it? What if I am overpowered (by the mass of people)?” Ibn ‘Umar, may Allah be pleased with him, responded: “Leave ‘What if’ in Yemen. I saw Allaah’s Messenger kissing it and touching it.” (Al- Bukhaaree )

Ibn ‘Umar meant that your concern should only be to follow the Prophet; there is no need to presume difficulty or incapability before an event’s occurrence, because it weakens the determination to reach the goal. Surely, fiqh (understanding) of the Deen and questioning about knowledge are only praised when done for the sake of acting upon them, not for the sake of debates and arguments. Ibn Mas‘ood, may Allah be pleased with him, said: “What will you do when a fitnah (tribulation) prevails over you, causing an adult to grow old, and a child to become an adult? People will adopt it as sunnah; and if it is done differently one day, it will be said, ‘This is munkar (disgusting)’.”

He was asked, “When will this happen?” He replied: “When you have few trustworthy people, but may leaders; you will have few fuqahaa ‘ (people of understanding) but many reciters ; fiqh will be sought for other than the religion; and the world will be sought by deeds of the Hereafter.” [4]

Similarly, many of the companions and their followers disliked being asked questions about events before they ever occur; and they would not answer such questions. [5]

Whoever treads the path in search of knowledge in the manner that we have mentioned, he will understand the answer to most new events, because they are based on these basics. And treading on this path must be done following the imaams (great scholars) whom the Ummah agrees as to their guidance and insight, like ash-Shaaf‘ee, Ahmad, Ishaaq, Abu‘ Ubayd, and whoever follows their path. Anyone who takes a path other than this will suffer defeat and ruin, taking what is not permissible for him, and avoiding what he is obliged to act upon.

The root of the matter is that, by questioning, one’s intention be Allaah’s  Face, drawing closer to Him by knowing what He revealed to His Messenger, treading upon his path, acting in accordance with it, and inviting the created beings to this. Whoever does this, Allaah grants him fiqh, guides him, inspires his faith, and teaches him what he did not otherwise know. He would then be one of those who have been praised in the Book for their knowledge. He, Glorious is He, says:«It is only the knowledgeable among His servants who fear Allaah .» [ Faatir 35:28]

Similar to this is the saying of some of the salaf: “Fear of Allaah is sufficient proof of one’s knowledge, and recklessness before Allaah is sufficient proof of one’s ignorance.”

Summary Regarding Obeying Allaah and His Messenger

We conclude that one should direct his efforts to understanding Allaah’s words and those of His Messenger, instead of occupying himself with many issues that are not discussed in the Book of Allaah nor the Sunnah of His Messenger. Whoever does this, seeking by it to comply with the commands and avoid the prohibitions, will be among those fulfilling the Messenger’s command in this hadeeth.

On the other hand, anyone who, instead of being concerned with understanding what Allaah revealed to His Messenger, directs his efforts to raising issues which may or may not occur, expecting answers based on mere opinion, is in danger of being opposed this hadeeth, committing what it prohibits, and avoiding what it commands.

You should know that most new events, which have no foundation in the Book and the Sunnah, only occur due to one’s lack of compliance with the commands of Allaah and His Messenger. If, in any situation, one asks about what Allaah legislated concerning it and complies with it, and what He forbade regarding it and avoids it, then this event occurs within the limits of the Book and the Sunnah.

But, if one acts in accordance with his opinion and desires, then most of the events that take place will contradict what Allaah has legislated. It may even be sometimes difficult for one to find the ruling for these events in the Book or the Sunnah, because of their being so far from them.

In summary, one must comply with what the Prophet has commanded in this hadeeth, and avoids what he has prohibited. Anyone occupying himself with this, instead of other things, will be saved in this life and the Hereafter. And anyone who follows his whims instead of this is liable to the warning of the Prophet: that he would be acting like the people of the Book, who were destroyed because of their excessive questioning and disobedience to their prophets.

Emphasis on Avoiding Prohibitions

In the above hadeeth, the Prophet said:When I command you with something, do as much of it as you are able; and when I forbid you from something, stay away from it.

Some scholars conclude from this that the prohibition is more stern than the command, because there is no concession left for the prohibition, whereas the command is limited to capability. This is reported from Imaam Ahmad. Others say similarly: “Righteous acts are done by both the righteous and the sinful; but sin is not avoided except by the siddeeq (most truthful).”

Abu Hurayrah, may Allah be pleased with him, reported that the Prophet said:Guard yourself against the prohibitions; you are then a most true worshipper among the people.(Ahmad, At-Tirmidthee, Ibn Maajah and others) [6]

It is apparent that what has been said about the virtue of avoiding prohibitions over performing acts of obedience refers only to voluntary acts of obedience. Performing an obligatory act of obedience is more important than avoiding a prohibition; the earlier is a positive action sought for itself, whereas the latter is a negative action that should be avoided and, therefore, does not need a niyyah (intention) like the obligations. Furthermore, refraining from certain actions can lead to kufr, such as refraining from saying the Shahaadah or from performing the pillars of Islaam. The same is not true in the case of committing a prohibition, for by itself it does not necessitate kufr.

In conclusion, avoiding the prohibitions – even if they are small, is better than doing voluntary acts of obedience in plenty, for the first is obligatory, whereas the latter is voluntary.


In regard to the same part of the hadeeth (of Abu Hurayrah), some of the later scholars indicate that the Prophet said this because complying with a command cannot occur except with a (positive) action, which depends upon conditions and certain causes without which one cannot perform it. Thus it is limited to capability, in the same way as is Allaah’s commands for taqwaa:«So have taqwaa of Allaah as much as you are capable .» [ At- Taghaabun 64:16]

And He, Glorious is He, said about hajj:«…And hajj to the House is a duty that people owe to Allaah, for those who are able to bear the journey…» [ Aal ‘ Imraan 3:97]

As for the prohibitions, what is expected is that they are not performed, and that is their origin (that they are not done). So the goal of non-performance remains the rule, and this is possible, for it does not depend upon capability.

Yet there is some problem in this argument. If the call to an act of disobedience is extremely strong for a person, and he does not have the patience necessary to avoid committing it if he had the means, it becomes necessary for him to struggle his utmost to avoid it. For some people, this (avoiding the sin) is more difficult on oneself than doing acts of obedience. For this reason there are many people who achieve many acts of obedience, but they lack the strength to avoid some of the prohibitions.

The reality of all this is that Allaah does not hold a person responsible for that of which he is not capable; and He has exempted the people of many obligations only because of the hardship they would present for them, granting them a concession out of mercy for them.

As for the prohibitions, one may not justify doing them by the strength of temptation or the desire for it. Rather, the one is required to avoid them in all situations. And whatever He allowed of the prohibited food is only in necessity conditions, in order to preserve the life, and not for the sake of enjoyment or fulfilling the desires. Here one becomes aware of the correctness of what Imaam Ahmad, may Allah have mercy with him, said, that the prohibition is more severe than the command.

When One Cannot Completely Fulfill a Command

This hadeeth further provides proof that whoever experiences difficulty in doing all that he has been commanded, but he is able to do some of it, then he does of it what is possible for him. This is consistent in various specific cases, like physical purification for example. When one is able to do some of it but unable to the rest due to lack of water or a problem with some of his limbs, he does what he is able, and performs tayammum for the rest. It is the same whether the case is for wudhoo ‘ or ghusl (according to the majority of scholars). The same with prayer, for whoever finds it too difficult to perform the obligatory elements of the prayer while standing, then he prays sitting. If that is too difficult, then he prays lying down. In Saheeh al- Bukhaaree ‘Imraan bin Husayn, may Allah be pleased with him, reported that the Prophet said:

Pray standing, if you are not able, then sitting, if you are not able, then lying on your side.

If all of this is too difficult yet, or if one cannot use his limbs at all, then he prays with his eyes and intention; he is not exempt from praying .




1. [7] This ishadeeth number nine from Ibn Rajab’s work, translated and adapted by Abu Khaliyl.
2. [1] All of the above was compiled by both al- Bukhaaree and Muslim.
3. [2] This refers to using the sharp edge that results from splitting large hollow reeds. The Prophet ( صلى الله عليه وسلم ) allowed the usage of any tool that would cut (see the remainder of thehadeeth inSaheeh al-Bukhaari), including shards of flint or other types of sharp rocks. Ibn Hajar mentioned that the companions did not like to use their knives or swords for slaughtering, fearing to damage the blades, making them less effective for battle, etc. SeeFath ul -Baari.
4. [3] Recorded by al- Bukhaaree and Muslim.
5. [4] It is ahasan report recorded by ad- Daarimee and others. See The Night Prayers:QiyamandTarawih where Shaykh al-Albaani says about a similar version (pg.1 ) ; “This report, although it ismawquf (from a companion), holds the status ofmarfu‘(from the Prophet ( صلى الله عليه وسلم )) because it mentions matters of theghayb that cannot be known except through revelation.”
6. [5] What follows, although omitted in our article, is a number of sayings from thesalaf. Among them a report from Maalik about theaayah;«And they ask you about the soul… » [Al- Israa ‘ 17:85] that Allaah did not give an answer to that question.
7. [6] It ishasan according to al-Albaani. SeeSilsilat al- Ahaadeeth as- Saheehah no. 930.



Is the Price of Paradise Good Deeds?

In the name of Allah, the Most Beneficent the Most Merciful


“The Lettuce”

How often have you heard that Islam is a deed based religion and that Muslims “buy” their way into paradise with righteous actions?  This claim, often held by many seeking to attack Islam, is an attempt to deny Allah’s perfect mercy and forgiveness displaying Islam as unforgiving, overly strict, and an oppressive religion while highlighting their own as one of compassion, love, and mercy.  A similar view is also held by a deviant sect of Muslims, who believe that Allah has made a promise, which He is bound by; to enter the believers into paradise in exchange for their righteous deeds therefore implying everlasting life therein is not linked to Allah’s eternal mercy and grace but a simple transaction or exchange.  Without a shadow of doubt, Islam requires its followers to conform to Allah’s divine legislation, partaking in that which is righteous and abandoning that which is evil, as an apparent display and part of one’s inner faith, but is it as some have claimed, “a pass” “into Gardens under which rivers flow”?

“The Meat”

Al-Hafith Abdur-Rahman ibn Ahmed ibn Rajab (d. 795 H)

(رحمه اللّه)

has said the following in a concise treatise clarifying this issue:  Imam al-Bukhari (may Allah have mercy on him), in his as-Sahih, reported a tradition on the authority of Abu Hurairah (may Allah be pleased with him) in which the prophet (salla Allahu alaihi wa sallam) said, “none of you will be saved by his/her actions”.  His companions replied and said, “Not even you messenger of Allah?” and he (salla Allahu alaihi wa sallam) said, “not even me, unless Allah envelopes me in His mercy. Therefore, do good deeds properly, sincerely and moderately, and worship Allah in the morning, the afternoon and during a part of the night, and always adopt a middle, moderate, regular course so you can reach your target (Paradise).”  He, al-Bukhari, also reported in another chapter of his book that the prophet (salla Allahu alaihi wa sallam) said, “The religion of Islam is easy and whoever overburdens himself in his religion will not be able to continue in that way so adopt a middle, moderate, regular course and try to achieve perfection in order to receive glad tidings that you will be rewarded; and gain strength by worshipping in the mornings and the nights.”  Likewise he reported, from the traditions narrated by Aisha (may Allah be pleased with her), that the prophet (salla Allahu alaihi wa sallam) said, “Do good deeds properly, sincerely and moderately so that you may receive glad tidings because one’s good deeds will not make him enter Paradise.” They asked, “Even you, messenger of Allah?” He said, “Even I, unless and until Allah envelops me with His pardon and Mercy” and “Do good deeds properly, sincerely and moderately and know that your deeds will not make you enter Paradise, and that the most beloved deeds to Allah are the most regular and constant even if they were few.”

These prophetic traditions embody a very great and important principle and from them branch various issues including the manners and behavior one adopts in their path to Allah the Most High.  This principle; the individual’s actions do not save him from the fire or enter him into paradise but rather all of that occurs by the forgiveness and mercy of Allah has been demonstrated in the Quran in many verses such as,

فَالَّذِينَ هَاجَرُواْ وَأُخْرِجُواْ مِن دِيَارِهِمْ وَأُوذُواْ فِي سَبِيلِي وَقَاتَلُواْ وَقُتِلُواْ لأُكَفِّرَنَّ عَنْهُمْ سَيِّئَاتِهِمْ وَلأُدْخِلَنَّهُمْ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الأَنْهَارُ

“…so those who emigrated and were driven out from their homes, and suffered harm in My Cause, and who fought, and were killed (in My Cause), verily, I will remit from them their evil deeds and admit them into Gardens under which rivers flow (in Paradise)…” (Aali Imran 3:195),

يُبَشِّرُهُمْ رَبُّهُم بِرَحْمَةٍ مِّنْهُ وَرِضْوَانٍ وَجَنَّاتٍ لَّهُمْ فِيهَا نَعِيمٌ مُّقِيمٌ

“Their Lord gives them glad tidings of a Mercy from Him, and that He is pleased (with them), and of Gardens (Paradise) for them wherein are everlasting delights.” (At-Tawbah 9:21), and,

تُؤْمِنُونَ بِاللَّهِ وَرَسُولِهِوَتُجَاهِدُونَ فِي سَبِيلِ اللَّهِ بِأَمْوَالِكُمْ وَأَنفُسِكُمْ ذَلِكُمْ خَيْرٌلَّكُمْ إِن كُنتُمْ تَعْلَمُونَ. يَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَيُدْخِلْكُمْ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا

“That you believe in Allah and His Messenger (Muhammad, peace and blessings be upon him), and that you strive hard and fight in the Cause of Allah with your wealth and your lives, that will be better for you, if you but know!  (If you do so) He will forgive you your sins, and admit you into Gardens under which rivers flow…” (As-Saff 61:11, 12)

So the link between entering paradise and salvation from the fire and the forgiveness and the mercy (of Allah) substantiates the fact that neither (entering paradise nor salvation from the fire) are achieved without the forgiveness and mercy of Allah.  Additionally, some of the Scholars of the past have said that, “the next life is either Allah’s pardon or the fire and this life is either Allah’s protection or destruction” and as another example of this, Muhammad ibn Wasi` bid farewell to his companions at the time of his death by saying, “alaikumus-salaam (I bid you farewell) to the fire or to Allah’s pardon.

As for Allah’s statement,

وَتِلْكَ الْجَنَّةُ الَّتِي أُورِثْتُمُوهَا بِمَا كُنتُمْ تَعْمَلُونَ

“This is the Paradise which you have been made to inherit because of your deeds which you used to do (in the life of the world).”  (Az-Zukhruf 43:72) and

كُلُوا وَاشْرَبُوا هَنِيئًا بِمَا أَسْلَفْتُمْ فِي الْأَيَّامِ الْخَالِيَةِ

“Eat and drink at ease for that which you have sent on before you in days past!  (Al-Haqqah 69:24).”, the scholars have differed in regards to the meaning of these two verses and hold two opinions.

1.  Entering paradise is only because of Allah’s mercy and the placement in the various levels of paradise is based on deeds.

2.  The letter ‘ba’ (the second letter in the Arabic language) in the previously mentioned verses,

(بِمَا كُنتُمْ تَعْمَلُونَ) و (بِمَا أَسْلَفْتُمْ فِي الْأَيَّامِ الْخَالِيَةِ)

which have been translated as “because of your deeds which you used to do (in the life of the world)” and “for that which you have sent on before you in days past!” is used in this context to demonstrate cause (and not the sole reason), and that Allah has made action only a means to enter paradise.  The letter ‘ba’, the very same letter in the previous verses, used in the prophet’s (salla Allahu alaihi wa sallam) statement, “no one will enter into paradise because of their righteous deeds” contextually means compensation or exchange and the actual understanding of that narration is that no one is deserving of or entitled to paradise because of their actions.  With this explanation, the delusion that the value of paradise is righteous action and that the one who has performed such actions is entitled to enter paradise just as the one who pays for a product is entitled to receive it has been removed.  In addition to the fact that action, although a means, is not the ultimate reason for entering paradise, it has been clarified that the sole reason is indeed Allah’s grace and mercy.  Therefore, entering paradise has become attached to Allah’s infinite grave, mercy, and forgiveness because He is the creator of the means, the results, and consequences and is not a result of action itself.

In as-Sahih it has been reported that the prophet (salla Allahu alaih wa sallam) said, “Allah the Most High said to the paradise, ‘You are My mercy which I show to those of my servants whom I will.” –end of translation

“The Bun”

From just a short selection of this very powerful treatise and a little bit of reflection, we can clearly see that the prophet, the most righteous of all mankind, (salla Allahu alaihi wa sallam) himself, to the surprise of his companions, will not enter paradise based on his deeds.  It is Allah who created us, our actions; one of His many blessings if taken advantage of, and paradise and it is He alone who enters into it whomever He pleases.  Do actions play a role in that? Yes, it is clear from the previously mentioned texts that they serve as a means to gaining Allah’s mercy and forgiveness but not the “golden ticket” itself.  We can see from all of this, the Muslim takes the middle moderate course, as is the norm in all affairs, by not solely relying upon his/her righteous actions or solely banking on Allah’s forgiveness while in continuous sin.  Islam calls for the joining of those two actions; striving hard in righteous deeds and turning to Allah for His grace, mercy, and forgiveness.  It’s hard to imagine that by ignoring His legislation, or even worse blatantly opposing it, one will be in His good standings as Allah is perfectly just and perfectly merciful. At the same time, who can stand in front of The Creator of the heavens and earth and believe that he/she is owed that which is priceless?!

And who said knowledge isn’t delicious?

Prepared by John ‘Eesa’ Starling


مجموع رسائل الحافظ ابن رجب الحنبلي

Volume 4, pg. 391-394

Found in:  Al-Qawlul Mufeed, January 2010


The Mistakes and Innovations of Sayyid Qutb

  The Mistakes and Innovations of Sayyid Qutb
Article ID : NDV010008  

Amongst those who have criticised Sayyid Qutb include:


  1. Shaikh Abdullaah ad-Dawaish – may Allaah have mercy upon him. He criticised ‘az-Zilaal’ a number of years ago and recorded over 180 mistakes in the matters of ‘aqeedah and manhaj in his book ‘al-Mawrid az-Zalaal fit -Tanbeeh alaa Akhtaa az-Zilaal’
  2. And for his takfeer of the whole Ummah he was even criticised by some of the prominent figureheads of Ikhwaan, indicating that at his time, his ideas were not really widely accepted.
  3. Shaikh Mahmood Muhammad Shaakir and others criticised him in his lifetime and refuted him regarding his reviling and slander of Uthmaan (ra) and the other Companions such as az-Zubair, Sa’d, Abdur-Rahmaan bin ‘Awf and also some of the taabi’een.
  4. Shaikh Muhammad Hamood an-Najdi in his book ‘al-Qawl ul-Mukhtasir al-Mubeen fee Manhaahij al-Mufassireen’ regarding his position on the Sifaat…
  5. Muhammad Tawfeeq Barakaat in his book ‘Sayyid Qutb Khulaasatu Hayaatihi’ (p.176-177) said:In these pages we shall try – with the help of Allaah – to state the most important criticisms that have been directed at Sayyid Qutb – may Allaah have mercy upon him – whether it is positive or negative, trying to do that to the best of our capability. And to the extent of my knowledge, there has not appeared any Muslim writer who has been promoted to such a high level, or whose position has been disparaged and reduced to a low level as the likes of Sayyid Qutb – and we are not festering this second aspect [i.e Qutb’s disparagement]. Let us then look at some of the things that have been said about him, generally:
    1. It has been said: That he is a new prophet for a specific Jamaa’ah of the Muslims
    2. It has been said: That he does not know what comes out of his head, the strong sentiments and fluency of the language led him to words which are but useless [no meaning behind them]
    3. It has been said: That he is a man of imaginations/ideas, he makes his rulings upon whims and he flies in the wind/breeze of the soul therefore he does not correctly know the true state of affairs
    4. It has been said: That he used to speak about the ahkaam (rulings) of the Sharee’ah without having any knowledge whatsoever of fiqh
    5. It has been said: That he desires to bring about a massive barrier between the Muslims and the Islamic fiqh
    6. It has been said: That he desired to cut the people off from the books of tafseer with the use of sentimental words in his Zilaal
    7. It has been said: That he declared all the Muslims to be disbelievers and did not leave save a few people who were still revolving around Islam.
    8. And many more things have been said about him

  7. Shaikh Muhammad Naasir ud-Deen al-Albaanee who criticised him for his speaking with ‘wahdatul-wujood’ and said that he was merely a writer [adeeb], who was ignorant, with no knowledge, and that he did not call to the Tawheed of Allaah.

It is not correct therefore to claim that Sayyid Qutb is being criticised and disparaged now, in the Nineties by a single or perhaps two or three scholars. Rather a fair number of scholars have criticised him for many things and additionally he was criticised during his lifetimes very heavily for many matters in which he made grave and serious errors.
Amongst them are:
His rebuke and censure of the Prophet of Allaah, Moosaa (alaihis-salaam) and making him the object of ridicule.

Sayyid Qutb said, in at-Tasweer al-Fannee fil-Qur’aan: “Let us take Moosaa – he is the example of the fiery, excitable leader [quotes Qasas 28:15] and here his zealous , excitable spirit appeared, just as his emotions in favour of his nation were shown; but this emotional impulse quickly passed away – and he regained his composure – and this is what happens with the excitable folk. [Quotes Qasas 28:15-17, 18] – and this change shows a well-known manifestation, that of one who is afraid, distressed and expecting evil in every moment – and this is also the sign of the excitable (folk). Then along with this and along with the fact that he promissed that he would not aid the wrongdoers – then let us see what he did [quotes Qasas 28:18]. He desired to attack the other man just as he did the day before, and his zeal and emotion led him to forget his having sought forgiveness, his regret, his fear and his anxious watchfulness… So let us leave him here, to meet him again, at a second period in his life, ten years later. So perhaps he had calmed down and became a man who was of calm nature and gentle-natured. No indeed! So here he was, being called from the right hand side of the mountain: that he should throw down his staff, so he threw it down and it became a snake – moving quickly, he hardly saw it before he jumped and ran, not looking back and not turning aside… he was the same highly strung youth… …”

His rebuke and censure of the Companions of Allaah’s Messenger (sallallaahu alayhi wasallam) , especially Uthmaan (radiallaahu anhu). [The way of the Rawaafid] On this issue he was corrected and refuted by Mahmood Shaakir in his lifetime but he maintained his position and did not recant. His refusal is in the magazine ar-Risaalah vol 977 in the year 1952. This was after Mahmood Shaakir wrote four treatise against him the titles of three of them being: hukmun bilaa bayyinah, laa tasubboo ashaabee, al-alsinatu al-muftireen. They were published in the magazine al-Muslimoon starting in Muharram of the year 1372 hijri.In spite of this he still allowed the book ‘Al-Adaalat ul-Ijtimaa’iyyah’ to be published before his death.
He said in the aforementioned book for example:
“Indeed, it was a truly a trial that Alee was not the third of the Rightly Guided Caliphs” (p.191 5th edn & p.162 12th edn.)
“And we tend to the opinion that the khilaafah of Alee was the natural extension of the khilaafah of the two shaikhs [i.e. Abu Bakr and Umar] and that the era of Uthmaan was merely a gap in between” (p.206 5th edn.)
“And it is unfortunate that the khilaafah came to Uthmaan when he was an old man; his determination had weakened and did not reach the goals intended by Islaam; and his resolve was too weak to steadfastly face the plots of Marwaan and plots of Umayyah beyond that.” (p.186 5th edn.)
“The Companions saw this deviation from the spirit of Islaam, and would call one another to al-Madeenah to save Islaam and to save Islaam from the trial; and the khalifah – in his old age, and his state brought about by advanced age – did not possess control of his affair to the expense of Marwaan. It is difficult to accuse the spirit of Islaam in the person of Islaam, but it is likewise difficult to pardon him for the error of the unfortunate occurrence of his taking the khilaafah whilst he was a weakened old man, who was surrounded by evil courtiers from Banu Umayyah…” (p.189 5th edn and its meaning is on p.161 of the 12th edn.)
His declaration of all societies to be disbelievers without exception. [The way of the Khawaarij]
And this is confirmed by Yoosuf al-Qardaawi in his book – The Priorities of the Islamic Movement (p.110) where he explains that the books of Sayyid Qutb appeared in which Qutb performs takfeer of all societies and in which he announces a destructive jihaad against the whole of mankind.
His saying that the Qur’aan is created. [The saying of the Jahmiyyah].
His saying that existence is one (wahdatul wujood). [The way of the Soofiyyah]
In his explanations of Surah Ikhlaas and also the beginning of Surah Hashr. He said, for example, in his Zilaal (6/4002): “Verily it is a single existence, and there is no other reality save that of His, and there is no true and real existence save His – and every other existing thing then its existence is an extension of His existence … and when this perception becomes firmly established, the one which sees nothing in existence except the reality of Allaah…”
And in some of his other books, Sayyid Qutb affirms this and also praises the Soofees and their actions
He said in his Zilaal (6/3291): “And there are a people who worship Allaah, because they thank him for His favours which they cannot count – and behind this worship, they do not look for Paradise or Hellfire, nor to pleasure or punishment at all…”
His saying of the divine indwelling (hulool) and also Jabr (mankind having no free will – being compelled to act). [The way of the Jabariyyah].
His denial of some of the Attributes of Allaah in the way and style of the Jahmiyyah. [The way of the Mu’attilah]
For example his denial of Istiwaa by explaining it away – that it is merely an allegorical expression as he said in his Zilaal (3/1762) and also in many other places such as: (1/53), (/1/54), (3/1296), (4/2045), (5/2807)
And likewise his denial of the Meezaan (Scales) in the way and style of the Jahmiyyah (4/2481).
His attacks on the Miracles of the Messenger (sallallaahu alayhi wasallam) .
His refusal of the acceptance of ahaad hadeeth in matters of Aqeedah. [The way of the Mu’tazilah]
He said in his Zilaal (6/4008): “And the Aahaad hadeeth are not to be taken in the matters of aqeedah, the source is the Qur’aan – and something being mutawaatir is a condition [that has to be fulfilled] in accepting hadeeth in the issues of belief…” And in this he is more astray than the Ash’arees
His denial of the magic that was practiced upon the Messenger (sallallaahu alayhi wasallam) .
His denial that Eesaa (as) was raised to the heaven
His claim that the point of dispute between the Messenger and the Pagans was with respect to Tawheed ur-Ruboobiyyah only and that Tawheed ul-Uloohiyyah is but Tawheed ur-Ruboobiyyah.
He said in his Zilaal (4/1846): “Then the issue of Uloohiyyah was not the point of difference, indeed, it was the issue of Ruboobiyyah which the messages (of the Messengers) addressed. And this was what the final message was addressing also.”
His claim that the Sifaat (Attributes of Allaah) are but mere imaginations (takhyeel).
And for those who call for Haakimiyyah and raise its banner high, then it is well known to the lowest student of knowledge that the Haakimiyyah of Allaah Azzawajall applies even more so to His Essence, His Names and Attributes [as well as His Sharee’ah etc.] So the one who does not judge – in the matters related to knowledge about Allaah – by what Allaah has revealed – then it is more befitting for him to be labelled a rejector of the Haakimiyyah of Allaah Azzawajall. What is required is justice and fair speech and speaking the truth, even if it be against one’s own soul – and applying the fundamental principles of Islamic Belief justly and fairly to every individual that they apply to – and this is a sign of a Muslims honesty, integrity and love for the Revelation of Allaah.
His refusal to pray Salaatul-Jumu’ah with the justification that there is no khilaafah at the present time.
Alee Ashmaawee says in his book: “The Secret History of Ikhwaan ul-Muslimeen” (at-Taareekh as-Sirree li-Jamaa’atil-Ikhwaan il-Muslimeen): “And the time for the Jumu’ah prayer arrived so I said to him: ‘Let us leave and pray’ and it was a surprise that I came to know – and for the first time – that he did not used to pray Jumu’ah” (p.112)
His speaking with “Hurriyatul-I’tiqaad” [The Freedom of Belief] – meaning that people can be left upon the religion that they are upon. [So Christians should be left as Christians – Jews as Jews etc…] – Shaikh Ibn Uthaimeen was asked ‘What do you say about the one who speaks with Hurriyatul-I’tiqaad?’ The Shaikh replied: ‘The one who allows Hurriyatul I’tiqaad – that a person can believe in whatever religion he wishes is a Kaafir…’. NOTE: TAKFEER IS NOT BEING MADE HERE – Since even though someone utters something which necessitates disbelief, the conditions have to be fulfilled and the preventive barriers [mawaani’] have to be removed before the verdict of disbelief can be issued and that is for the Ulamaa’ alone – BUT THIS IS TO SHOW THE NATURE OF QUTB’S IGNORANCE OF FUNDAMENTAL ISSUES OF THE RELIGION. Shaikh al-Albaanee commented about Qutb that he is merely a writer (adeeb), lacking in Islamic knowledge.
“For Islam does not desire the freedom of worship for its followers only, rather it affirms this right for all the different religions and it tasks the Muslims to fight and defend this right for all people and it [even] allows them to fight under this flag, the flag which guarantees the freedom of worship for the adherents of all other religions…so that it is realised that it is a free world order… (Nahwa Mujtami’ Islaamee p.105)
“And Islaam does not feel uneasy about the differences of mankind in aqeedah and manhaj, rather it considers this as something necessitated by natural disposition and a goal from ahgher will in life amongst the people…(Nahwa Mujtami’ Islamee p.103)”
His speaking about the Qur’an with mere personal opinion. There are 181 mistakes in matters of aqeedah and issues of knowledge in his Fi zilaal il-Quraan as pointed out by Shaik Abdullaah bin Muhammad as-Dawaish in his book, Al-Mawrid uz-Zilaal fit-Tanbeeh alaa Akhtaa’a az-Zilaal and as the saying goes: Al-Lamsu wal-Basar khairun min as-Sam’i wal-khabr.
For a full and excellent refutation of Sayyid Qutb refer to the following books by the Shaikh Rabee’ bin Haadee al-Madkhalee, which have been recommended by Shaikh Ibn Uthaimin, Shaikh Bin Baz and others.
1. Adwaa al-Islaamiyyah alaa Aqeedati Sayyid Qutb
2. Mataa’in Sayyid Qutb fis-Sahaabah
3. Al-Awaasim mimmaa fee kutub Sayyid Qutb minal-Qawaasim
4. Al-Hadd ul-Faasil bainal-Haqq wal-Baatil

After reading these it should become clear to the one who is free from ta’assub and hizbiyyah that Sayyid Qutub is most certainly not a mujaddid, in the league of the likes of Ibn Taymiyyah as is ignorantly propagated by many.

Is unemployment cause of terrorism?

Bombings and Destruction: What are the Causes?

All praise and thanks are for Allaah. May prayers and peace be on the Messenger of Allaah, his family, and companions. Some people claim that the incidences of Takfeer1 and bombings that occur from some of the youth result from unemployment and lack of jobs; these issues lead them to commit such acts. But this is a lie as clear as the sun on a spring day. We hear, just as everyone else hears, on news radio that whenever a group of them (terrorists) are arrested, lots of money is often found with them, sometimes reaching a million, sometimes more sometimes less, even though the number of individuals is often few. So, if poverty and unemployment lead to these acts, such amounts of wealth would probably not be found in their possession. And the people who say this know they’re lying. Besides, how many nations have unemployment problems yet incidents like these are not common among them? This indicates there’s possibly another reason that trains them, a cause that encourages and supports them. Other people say these people got the notion of Takfeer from Sh. Muhammad Ibn ‘Abdul-Wahhaab. I say this is also a lie and slander against Sh. Muhammad Ibn ‘Abdul-Wahhaab, a false accusation. Sh. Muhammad Ibn ‘Abdul-Wahhaab never considered anyone to be a nonbeliever except those whom Allaah consider as such. He used to consider those who worship others besides Allaah, committing major Shirk to be nonbelievers, just as Allaah (􀃧􀂸􀃟􀁑􀃟􀃆 􀃧􀁨􀃟􀂢) says: And whoever calls on another god besides Allaah for which he has no proof, his account is only with his Lord. Surely, the disbelievers will never succeed. [Soorah Al-Muminoon, 23:117] Also, he used not to even declare anyone as a disbeliever until after establishing clear and supporting evidences, and these available books of his testify against those who allege otherwise – those who make this clear, deceptive lie against him. Other people say such people (the terrorists) got the notion of Takfeer from the book “Ad-Durar As-Sinniyyah fee Al-Ajwibah An-Najdiyyah” (a compilation of texts by Saudi scholars) – a lie just like the others. Anyone who claims this book declares someone as a nonbeliever without right, let him point out to us the volume, page, and paragraph this can be found within the book. If he can’t do so, then he’s a liar, having lost his honesty. However, what is correct beyond any doubt is that these young people, those who declare Muslims as being disbelievers, they’ve taken this methodology, the methodology of Takfeer, as well as substantiation for their bombings from none other than the methodology of The Muslim Brotherhood, Al-Ikhwaan Al-Muslimeen. They’ve adopted it as the essence (of their way), their patterns, their training, their cultivation and upbringing, and means of their incitement and motivation. They deceptively incite and claim that committing such crimes (Takfeer & bombings) are forms of “Jihaad” supported and encouraged by the Quraan! And they take that from the books of Sayyid Qutb (d. 1966), the man who made Takfeer of the entire nation of Muhammad (salailahu alaihee wa salaam) as is mentioned in his Quraanic explanation, “Fee Thilaal Al-Quraan” (In the Shade of the Quraan) vol. 4, pg. 2122, when he says, “There is not on the face of the earth today a Muslim country or even a Muslim community with social principles based on Allaah’s legislation or on Islaamic understanding.” He also said similar things in his explanation of Soorah Yoonus. He even claimed that Muslim mosques are really temples and places of idol worship. He encouraged political revolutions and overthrows in his explanation of Soorah Al-Anfaal, alleging that Islaam allows and commands it. He says in his explanation of Soorah Al-An’aam vol. 2, pg. 1057: “The times have always revolved, since the day this religion came to mankind, around ‘There’s no god but Allaah.’ But humanity has become apostates back to the worship of worshippers (other people) and to the injustice of other religions. They’ve become renegades, leaving ‘There’s no god but Allaah’ even though a portion of them may still verbally repeat ‘There’s no god but Allaah’ without even realizing its meaning.” 2

A group of bombers that appeared on Saudi television even confessed and stated they’ve taken the idea of Takfeer from Sayyid Qutb’s books, specifically from “In the Shade of the Quraan”. In this is a refutation against those who say that what leads these people to do their crimes is unemployment or other things. I’ve read in the book, “Caravan of the Muslim Brotherhood” by ‘Abbaas As-Seesee – the first volume – lots of incidents showing that members of the Muslim Brotherhood were raised on a terrorist ideology since their beginning. Read, for example, vol. 1, pg. 258 about how Judge Ahmad Bak Al-Khaazindar was murdered by the Muslim Brotherhood…2 All these things are mentioned at the end of the first volume of “Caravan of the Muslim Brotherhood” by ‘Abbaas As-Seesee, one of those who’ve adopted and profess this methodology. His book is a compilation of such incidents, a confession to them. All these things and more occurred during the life of Hasan Al-Banna (founder of the Muslim Brotherhood) between 1947-1948. Is this not evidence enough that the Muslim Brotherhood is nothing more than a Takfeerist sect, using methods of harshness, violence, and bombings? It’s the same terrorism referred to in present times.

I wrote this to clarify that the people who say that Takfeer and bombings are the results of unemployment, or learned from Sh. Muhammad Ibn ‘Abdul-Wahhaab, or from the book, “Ad-Durar As-Sinniyyah” – all these allegations are false. Only the biased, sectarian factionalists of this same sect make such claims or those who sympathize with them. Hopefully with this clarification, their lie is made known as is the deception of those responsible for trying to cover up the actual cause leading to that (bombings and destruction). With all lies all success. May peace be on our prophet Muhammad, his family and Companions. – Ahmad Ibn Yahyaa Ibn Muhammad Ibn Shabeer An-Najmee 7/14/1425 Hijrah (C.E. 8/30/2004)

1 Takfeer: Indiscriminately considering and/or declaring believers as being disbelievers without right. [Translator’s Note]

2 About 9 or 10 specific incidents at the hands of the Muslim Brotherhood from the book, “Caravan of the Muslim Brotherhood” were omitted for brevity and due to the generality of the incidents. They were in no way omitted to conceal any of the crimes the Muslim Brotherhood are known for. For details see the Arabic document at: http://njza.net/web/articles.php?art_id=10. [T.N.]

source www.authentictranslations.com