Table of Contents
The natural and inevitable outcome of this ideology in which al-Ḥākimiyyah is isolated and made the most important element of Tawḥīd, leading to takfīr of the rulers, governments, then whole societies and nations, is hatred of Muslim societies and the justification of withdrawing from them and launching destructive Jihāds against them. This is what happened with the very first Khārijites in the time of the Companions and it is what happened after the spread of the Quṭbī ideology among the youth.
When these people see open sin and disobedience in society, they make interpolations and claim that these people must have made these sins lawful, and given that they already hold the ruler and government to be apostates, it is easy to make mass takfīr of societies. Upon that, it is only a matter of time before killing and civil strife takes place.
Texts
01 The book “Limādhā Aʿdamūnī” (“Why did they assassinate me?” p.6, pp.50-55) in which Sayyid Quṭb calls for assassinations (of key figures in the society) and destruction of the infrastructure of cities like Cairo (i.e. by explosives). He also says that those who are to be chosen for these activities are those who have “understood their ʿaqīdah”, meaning the ʿaqīdah he has outlined in his other books such as ‘Maʿālim Fl-Ṭarīq’, ‘azl-Ẓilāl’, ‘al-ʿAdālat al-Ijtimāʿiyyah’ and others which is one of takfīr, civil strife and discord and calls for revolutions and rebellions. This book was the last book he wrote and shows that he did not recant from the destructive methodology he was preaching prior to this in his other books.
02 Stated Qaraḍawi, one of the astray innovators of Ikhwān:[1]
And it was in this period that the books of the Shahīd[2], Sayyid Quṭb appeared, the books that represented his final thoughts (in ideology, before his death). Those which justified the takfir of (whole) societies… the breaking of all sentimental attachments to society, breaking off ties with others, and the announcement of a destructive jihad against the whole of mankind. And showing contempt against the du’at who call for lenience and softness, accusing them of idiocy, and being defeatist[3]. [Saying all of this], in front of the western civilisation. He made this manifest, in the most clear manner in the tafsir, “Fī Ẓilāl al-Qurʾān”, in the 2nd edition and in ‘Maʿālim Fil-Ṭarīq’ (Milestones), and the bulk of it is taken from ‘Ẓilal’ and ‘Al-Islām wa Mushkilat al-Ḥaḍārah’ and others…
03 The author of Barīʾ al-Sahām, being an eye witness of the Algerian disaster of the 90s wrote about the effects of the ideology of Quṭbism upon the youth:[4]
And if you are ignorant of the Quṭbiyyah – and I do not think that is the case – then come with me that I may give you a small glimpse of them, and this is in reference to the Algerian Quṭbis, and the people of Makkah are most familiar with its streets. This astray sect (the Quṭbiyyah) appeared in the 80s having been influenced by the tafsir ‘al-Ẓilāl’ which was in those days a revered and precious book– and it has never stopped being so – which competed with the likes of al-Ṭabari and Ibn Kathir. A specific and very open type of propaganda was made for this book and it was subsequently sold in all the bookshops and was featured in all the national exhibitions until any student who did not have it in his house was not worth anything.
Then after the youth had been filled with the decadence of Sayyid Quṭb, existing in his ‘Ẓilal’ and all of his other writings, the symptoms of disease began to appear from them, bit by bit. They then began to cluster themselves together and this in their view, was their preparation for withdrawing from the society. After this, they abandoned the mosques and performing prayer behind the imāms, those whom they called “imāms of the state” (ḥukūmiyyīn), because they were innovators – according to their reasoning – and because they are the imāms who have been arranged by the CCB.
All of this was from the gradual deception of Shayṭān that he may make them fall into that which is even greater and more serious. And hardly months, or a few years had passed until the disease became fully blown and they began to perform takfīr of the rulers and anyone attached to them. This disease became rooted in them more and more until it reached its climax, and then they performed takfīr of the whole society and anyone found within it.
Then I debated with some of them, amongst those who were in my town and I made clear to them the danger of this ideology, that it only serves the interests of the enemies of this religion. And that this ideology makes the unsuspecting youth to clash with the ruler and as such the objectives of the Jews and Christians are realised, in attacking the Islamic daʿwah in its very own lands before it has fully matured. And the greatest evidence of this is what has actually happened [in Algeria]. I then directed them to the books of Shaik ul-Islām Ibn Taymiyyah, his student, Ibn al-Qayyim and all the books of the Salaf. And then they adopted the truth, recanting from their misguidance, and all of this was due to the benevolence of my Lord and praise be to Allāh through whom righteous deeds are completed.
And this sect, the Quṭbiyyah, has not ceased to remain upon its thought until now, showing loyalty to whoever agrees with it and showing enmity, performing takfīr of and murdering – when they are capable of murdering -whoever does not agree with them. And they were at the forefront of the warring factions in Algeria.
04 Stated Ali al-Timimi, from the prominent Quṭbis of the West, in the days before the Innovators corrupted his faculties of reason and took the light of guidance from his heart:[5]
However though there is an understanding of Jihād by some lslāmic groups which is a false understanding of Jihād, which they innovated. Unfortunately a lot of brothers and sisters when they come across those verses or hadeeth of the Prophet (صلى الله عليه وسلم) which discuss Jihād and its virtues and how great and numerous they are, they confuse this new concept or new methodology for Jihād with those verses and those hadeeth. And this new methodology is a destructive methodology and its important that we are aware of it and we warn one another from falling into it and rectify this false methodology.
This false methodology began in the year 1375H (1965). And it brought a new understanding for Jihād which is against the teachings of the Shariʿāh. It occurred due to the certain situations in the lslāmic worlds and also due to the certain mindset of those people who propagated it. The point is around 1965 this new idea of Jihād, concept of Jihād was introduced to the Muslim Ummāh.
This idea of Jihād starts off with the assumption that the lslāmic world are all now societies of Jāhiliyyah and everybody within those societies are disbelievers, whether the rulers or the ruled. And the reason why is because the Sharīʿah is no longer predominant and because the secular laws rule the people. Also you find much corruption and disobedience to Allāh and His Prophet (صلى الله عليه وسلم) in these societies.
So therefore everybody whether he’s a ruler or being ruled he is an apostate. Likewise all the lslāmic aspects that you find in those societies whether they are schools, or circles for memorising the Qurʾān in masjids, and scholars, they are all symbols of hypocrisy used to deceive the Muslims to perpetuate this Jāhiliyyah system.
They say all we have to do is we must wave Jihād to remove this system, because peaceful means don’t bring any benefit, in the sense that since the nature of the contemporary modern state is that it is all persuasive and it controls everything. Then whenever you try to change things through preaching they stop it and so therefore the only way is to rectify it by force of arms.
Note: Ali al-Timimi became poisoned by the Innovators, due to his long-standing commitments to them and so in the later years (1995 onwards) he began to oppose the very same teachings he used to subscribe to prior to 1995 – from Allāh is the refuge. The truth of the matter was that ʿAli al-Timimi opened up his heart and his mental faculties to the lies and fabrications of ʿAbd al-Razzāq al-Shāyijī, one of the fanatics among of the Quṭbiyyah of today. Hence, he began to parrot what was also parroted by the Khāriji dog of the UK, ʿAbdullāh Faisal – both of them taking their teachings and vitriolic polemics against the Salafis from al-Shayijee and his works.
Explanation and Comments
01 When it is the case that all Muslim societies and nation states have apostatised and reverted to Jāhiliyyah, Quṭbism preaches that the only remaining Muslims (i.e. the handful of Quṭbis themselves) must withdraw from society and engage in secret underground movements in order to combat the pervasive system of Jāhiliyyah around them.
02 Due to these beliefs and orientations, the predominant mindset of the Quṭbi is that everything around him is disbelief and corruption, and hence, the Quṭbi becomes extremely sensitised and reactionary to sinfulness and disobedience (which is not necessarily a bad thing). However, the overzealous and fervent Quṭbi is led to interpolate the acts of sin and disobedience as being actual signs of disbelief.
This is because of his assumption that since the rulers are apostates and the society or nation is one of disbelief and apostasy (i.e. Jāhiliyyah), it follows therefore that those sinners within this particular society have become pleased and satisfied with a rule other than that of Allāh and hence their indulgence in those matters that are forbidden is a sign of their treating these matters as being lawful. The natural consequence of this is one of the elements of the repugnant doctrine of the Khāwarij – Takfīr on account of sins – as occurred by those poisoned with Quṭbism at the hands of Muḥammad Quṭb, Muḥammad Suroor and the writings of their sayyid, Sayyid Quṭb – and which also became rampant in Algeria in the early 1990s.
03 Salmān al-ʿAwdah said in his cassette, “Jalsah ʿalā al-Rasīf” about the singer who openly commits fisq:
Allāh will not forgive him! Unless he repents, because the Prophet (صلى الله عليه وسلم) ruled that he will not be forgiven [saying] ‘All of my Ummah will be forgiven’ …! This is because they are apostates [murtaddūn] due to this act of theirs!!… This is apostasy from Islām!! This one will abide eternally in the fire – and refuge is with Allāh - unless he repents!! Why? This is because they do not believe in the saying of Allāh, the Mighty and Majestic, “And do not come near to zina (fornication or adultery), verily it is an obscenity and an evil way indeed” Allāh is watchful over you! The one who acknowledges that zinā is unlawful and an obscenity and which angers Allāh, would he then boast (about his sin) in front of the people?! In front of millions, or many thousands of people?! … A believer would never do this!…
And about the singers who distribute their cassettes amongst the youth and which invite the youth to lowly acts, he says:[6]
I am at perfect ease (of conviction) that the one who does this, the least that can be said about him is that he belittles sin. And there is no doubt that belittling sin – especially when it is a major sin and its unlawfulness is agreed upon – is disbelief (kufr) in Allāh. So there is no doubt concerning the likes of these people that this act of theirs is apostasy from Islām. I say this and my heart is tranquil and at perfect ease with it.
Note: The Prophet (صلى الله عليه وسلم) informed that those who publicise their sins would not be forgiven (i.e. for those particular sins) – then there comes this fearless Takfīri and claims that they will not be forgiven in absolute terms, i.e. that they are apostates – and in Allāh is the refuge from such misguidance. May Allāh indeed protect the society from this type of fearless Kharijism, which destroyed Algeria and led to the butchering of thousands of Muslims.
04 Safar al-Ḥawāli says in one of his lectures:
In this hotel – in every openness – there are drinks, meaning that drinks are presented in relation to what is available… So this is a clear invitation to the consumption of intoxicants and there is [mixed] dancing and nakedness, alongside the consumption of intoxicants. We seek refuge in Allāh from this disbelief (kufr), because declaring what Allāh the Blessed and Exalted has made unlawful to be lawful (istiḥlāl) is without doubt, clear and open kufr.
And he also says in one of his books:[7]
And kufr (disbelief) and heresy (ilhad) has appeared in our midst, and evil has been spread in our districts and invitation is made to fornication on our radios, televisions and we have declared usury to be lawful.
Note: Istiḥlāl (making the unlawful lawful) is of two types, that of action only and that of belief as explained by Shaykh Ibn ʿUthaymīn and others. It is the latter that expels from Islām, not the former (when it is not in relation to the acts which are considered major kufr in and of themselves). Every sinner makes istiḥlāl of his sin – in terms of his action, by his mere commission of it, and every sinner belittles sin, otherwise he would not have committed it.
Then there comes this fearless Takfīri and judges those whom he has never met of being apostates - because in his view, their indulgence in sin and debauchery is a sign of their considering these matters to be lawful with their hearts, i.e. as a matter of belief. May Allāh kill this blind desire.
This particular individual, when he made these statements was scolded by Shaykh Muḥammad Amān al-Jāmī (رحمه الله) publically, and this scolding was sent to him on cassette, alongside an invitation to an open debate concerning his words.
The first refuge of this Takfīri was to claim that the above words had been written without his consent (i.e. they were forged against him). Then he accepted the invitation to the debate (in Jeddah) but failed to attend. Then he was continually asked to either recant from these words or to free himself from them if they were falsely ascribed to him (despite the fact they existed at the end of his infamous book). Shaykh Muḥammad Amān al-Jāmī’s challenges to this individual and his childish antics were repeated but to no avail. Refer to the cassette “Naṣīḥah Ilā Safar al-Ḥawāli” by Shaykh Muḥammad Amān al-Jāmī.
05 Nāṣir al-ʿUmar says:[8]
The imagination that the evils present in our society are just sins? Many people now imagine that [involvement with] usury is only a sin or a major sin, and that intoxicants and drugs are merely sins, that bribery is a sin or one of the major sins. … No my brothers! I have investigated this matter and it has become clear to me now that many of the people in our society have declared usury to be lawful – and refuge is from Allāh!! Do you know that in the usurious banks in our country there are more than a million people. Allāh is over you. Do all of those millions know that usury is unlawful and that they have only committed this act while it is just a sin? No, by Allāh!! Due to the spread and abundance of sin, the great danger present is that many have declared (istaḥallū) lawful these major sins – and refuge is with Allāh.
Note: Have you observed the great rashness of this bold and courageous Takfiri? Fooling with the minds of his audience and making takfir of the millions of Muslims he has not even met or spoken with, then tearing open their chests and accusing them of Istiḥlāl Qalbi! May Allāh kill this blind and senseless desire which is but a by-product of the cancerous teachings of Quṭbism.
Summary
The natural consequence of the doctrine of Quṭbism is civil unrest, commotion, killing, murdering and termination of the society’s sanctity and security. No one can deny the effects of Quṭbism upon the Algerian Society and innocent Muslim men, women and children save a biased partisan whose heart has been blackened by the evil effects of Hizbiyyah. The supporters of the Algerian revolution were indeed the likes of Safar al-Ḥawali, Salman al-ʿAwdah and the other proponents of Quṭbism. The Quṭbists of Algeria took the law into their own hands and began to slay the sinful Muslims – judging them to be disbelievers and rejecters of the rule of Allāh – merely by their commission of sin – since in the view of these Quṭbists, just like those whom we have quoted above, such sinners had made lawful their actions as a matter of belief and had become satisfied with a rule other than that of Allāh.
It was precisely on account of these types of activities that led to the murdering of 40,000 civilians in Syria in the early 80s when the authorities clamped down upon the Ikhwān, due to their “secret underground movements” which are far removed from the Prophetic Methodology of reform. And likewise in Algeria when the Quṭbiyyah, Khawārij of the Era, played their role in the destruction of society, and similarly in Egypt over the decades.