The Inflexible Ruling Concerning Reading the Writings of Sayyid Quṭb
Establishing the unlawfulness (taḥrīm) of reading the books of Sayyid Quṭb and evidences against those who encourage one to go against this ruling, such as Muḥammad ibn Ṣāliḥ al-Munajjid and Muḥammad ibn Saʿīd al-Qahtānī.
I ask Allāh the Magnificent to preserve our brother, Rabīʿ Ibn Hādī, since he has clarified the beliefs of Sayyid Qutb and what he possesses of deviations. Likewise, may Allāh bestow mercy upon our brother, ʿAbdullāh Ibn Muḥammad ad-Duwaysh – the muhaddith (Scholar of ḥadīth) and ḥāfiẓ (ḥadīth memorizer).
al-ʿAllāmah Muqbil ibn Hādī al-Wādiʿī
[Q]: ‘What is your statement concerning the student of knowledge requesting the beginners to read Fee Dhilālil-Qurʾān, and to place it in their houses? So when the student excuses himself as being a beginner who is incapable of distinguishing between the fat and the thin from whatever the writer possesses of wahdatul-wujood (oneness of existence between Allāh and His creation), they seek as evidence the fact that the book Fat′h al-Bārī, Sharḥul-Muslim and Rīyaḍus-al-Ṣāliḥīn contain errors as well. So how can you read those books, yet you do not read this particular book? So he answers their statement by stating that Sayyid Qutb had wahdatul-wujood. So he answers, ‘What else is there?’ It is as if he does not even see that as a point of censure. So is it correct to perform the following actions: [i] requesting the students to read that book; [ii] placing Sayyid Qutb amongst the ranks of the Imāms such as al-Nawawī (d.676H) and Ibn Ḥajar in terms of his errors in creed and his rank in knowledge?’
[A]: “As for the book adh-Dhilāl and the writings of Sayyid Qutb – raḥimahullāh – then we advise that they not be read at all, because some people from Jamaa’atut-Takfīr and some of the youth who were conceived by Jamaa’atut-Takfīr were a direct result of the writings of Sayyid Qutb (raḥimahullāh).  And Sayyid Qutb was merely called a writer, he was not called a mufassir (explainer of the Qurʾān). So his tafsīr is the tafsīr of someone who lived in apostasy for eleven years, as he himself admitted. So how can that be a tafsīr?! However, these issues were there before the Ikhwānul-Mufliseen (the Bankrupt Brotherhood) came along. So they were the ones who raised the individual, even though he was not at the level where he could be referred to as ‘Dr.’ He was an activist, not a Dr. So when we were in the Islamic University, if you were prominent in knowledge and it was said to you, ‘Have you read the books: Allāh, al-Rasūl and al-Islām by Saʿīd Hawwaa?’ So if you said that you had not read them, they would say, ‘You do not possess anything of knowledge.’ So I praise Allāh that I accepted the search for knowledge upon beneficial knowledge. I ask Allāh the Magnificent to preserve our brother, Rabīʿ Ibn Hādī, since he has clarified the beliefs of Sayyid Qutb and what he possesses of deviations. Likewise, may Allāh bestow mercy upon our brother, ʿAbdullāh Ibn Muḥammad ad-Duwaysh – the muhaddith (Scholar of ḥadīth) and ḥāfiẓ (ḥadīth memorizer). I have not seen anyone with these two eyes of mine one who was similar to him in memorization. So he has recorded many of the errors of Sayyid Qutb in his book al-Mawridul-’Adhabiz-Zʿalál fī Bayān Akhtaa‘idh-Dhilāl. So Sayyid Qutb is not to be referred to as one of the mufassireen, nor is he from amongst the elite. Rather, he is a person who has zeal for Islām, without any insight.
So we advise the brothers to return back to Tafsīr Ibn Kathīr, about whom al-Shawkānī (d.1250H) said that his tafsīr is from amongst the most beautiful tafaaseer, having no equal. And as-Suyootee (d.911H) stated in Tabaqaatul-Huffaadh that Tafsīr Ibn Kathīr is from amongst the most beautful of tafaaseer. So Tafsīr Ibn Kathīr is a tafsīr of the Qurʾān by the Qurʾān and by the Prophetic aḥādīth and by separating the authentic Sunnah from its weak, and its defective narrations from its sound ones, and by falsifying the Israa‘eeliyyah stories. And likewise, I advise that the tafaaseer of our Salaf be read, such as Tafsīr Ibn Jarīr, Tafsīr al--Baghawee and whatever is present from Tafsīr Ibn Abī Ḥātim and Tafsīr Ibn Mardawayh, since there is abundant goodness in them. So we are not in need of adh-Dhilāl, since we fear that we will fall into ad-Dʿalál. So if it is absolutely necessary that you read adh-Dhilāl, then I advise him to read what the brother, ʿAbdullāh Ibn Muḥammad ad-Duwaysh and what Shaykh Rabīʿ Ibn Hādī – hafiẓahullāh – wrote.”
[Q]: ‘So is it correct to place Imām al-Nawawī and Ibn Ḥajar upon the same level as the author of this book that contains erroneous creed, whilst knowing that there those who distribute the books of Ḥasan al-Banná́, ʿAbdullāh ’Azzaam, Fathee Yakin and the fatāwá of al-Ghazzaalee? So if we accept this book, then we must also accept these books, because even Imām al-Nawawī and al-Ḥāfiẓ Ibn Ḥajar have errors, as has been widespread amongst us in Bahrain and in the Emirates in the cassette of Shaykh al-Albānī: Justice Concerning Sayyid Qutb?’
[A]: “The Prophet (ṣallallāhu ʿalayhi wa-sallam) said, “If you feel no shame, then do as you wish.”  So I did not used to think that it was insolence for a person to place Sayyid Qutb upon the same level as al-Ḥāfiẓ Ibn Ḥajar who served the Sunnah with a service that was never seen before him. And his book Fat′h al-Bārī is referred to a treasure of knowledge and a small library by itself. So the people had been deceived, then these deceptions were unveiled. So we say to them: Look after yourselves, since you were deceived by the Qaadiyaaniyyah, the Teejaaniyyah, the Shīʿah, the Ṣūfīyyah, the Baatiniyyah, the Jahmiyyah and the Muʾtazilah. Then their deceptions were unveiled for you whilst you were alive. So comparison between Sayyid Qutb and al-Ḥāfiẓ Ibn Ḥajar and al-Nawawī is as it was said,
‘So where is the ground and where is the plateau,
And where is Muʿāwiyah from ʿAlī?’
 Fadaa‘ih wa Nasaa‘ih (p. 63-67) of Abū ’Abdur-Raḥmān Muqbil Ibn Hādī al-Wādiʿī
 Translator’s Note: An example of the statements of such youth who were nurtured upon the books of Sayyid Qutb can be seen in what was stated by the Grand Muftī of Qutubiyyah – Muḥammad Ibn Ṣāliḥ al-Munajjid, “Reading the books of those who passed before us has created a strong attachment in our souls for this Religion, because they write from a position of strength and superiority. And for this reason, we also encourage the people to read the modern books, those which were written by the Muslim with the spirit of superiority; such as the books of Sayyid Qutb. May Allāh bestow mercy upon him,” from the audio cassette, Kayfa taqra‘a Kitāb. He also stated in an-Naseehah li Islāhil-Buyoot (p. 23), “And here my brother reader, are some suggestions in this regard: In Tafsīr...Fee Dhilālil-Qurʾān of Sayyid Qutb.” And he later continued (p. 24), “Just as there are a number of good books on a variety of different issues, amongst them the books of the teacher, Sayyid Qutb – raḥimahullāh – al-Mustaqbal li Haadhad-Dīn, Haadhad-Dīn, Ma’aalim fit-Tarīq, Khasaa‘isut-Tasawwuril-Islāmee...”
Stated Muḥammad Ibn Saʿīd al-Qahtaanee, “And some of the Noble Scholars from the Scholars of the Muslims have written on this subject with that which is healing and sufficient,” and then he adds the following footnote to this statement, “I shall make mention of some of them, Shaykh al-Islām Ibn Taymīyyah, al-’Allāmah Ibn al-Qayyim, Shaykh Muḥammad Ibn ʿAbd al-Wahhāb and his students, and from the contemporaries, Abū al-A’lā Mawdoodee and Sayyid Qutb.” This is found in the book al-Wʿalá‘ wal-Baraa‘ (p. 215), which has been translated into english, published by al-Firdous Ltd. and it has become widely distributed in the West due to booksellers who are either deviant or utterly ignorant. Rather, al-Qahtaanee’s praise of Sayyid and Muḥammad Qutb does not end there – nor does the ignorance or deviance of those who sell the english translation of his book – but it continues, as he states on (p. 237), “And there are some noble writers who have brought about benefit, from them the teachers: Dr. Muḥammad al-Bahlee, the teacher Sayyid Qutb, the teacher Muḥammad Qutb and the teacher al-Mawdoodee.” And on (p. 347) he says, “The Rabbaanee Scholar, Sayyid Qutb.”
 Related by al-Bukhārī (1/434)
Translated by Maaz Qureshi