Fi Dhilal Al Qur'an - what are the errors in it?

[Qatadah]

asalaam alaikum warahmatulah wabarakatuh


Can anyone mention the errors in Fi Dhilal Al Qur'an by Syed Qutb? (if theres any websites or articles which have them already - then thats even better.) so we can watch out for them.

Masha Allah its an amazing tafsir, especially for people who are studying science in todays times aswell lol [in the 30th juzz].



Please do respond, may Allah accept your good. ameen.

[al-boriqee]

Outside of the fact that its author was nothing more than a journalist, there are considerable number of problems in them. although there has been a large portion of criticism against it that goes beyond the bounds of this tafseer, most of the senior scholars do not recommend it to the average person.

the following statment is made in rhetoric only to demonstrate a point.

I think what I'll do is write a 40 volume tafseer in arabic. that should sway people away from this tafseer. Infact I wonder if I would make it in english if it would gain more acclaim than qutb's.

this was the thing that was mentioned by a Dr a while back that since the ummah lost its respect for those with knowledge (mostly being on part of the peple who degrade knowledge to begin with and the affairs of the religion and sought after dunya, abandoned jihaad, and engaged in transactions of eena) the ummah found itself in an authoritative void whereby anyone could author something and by default of that, become a central and intergral figure of "knowledge" in the eyes of those who have none.

The best and most moderate and balanced explanation in taking a glipmse into the errors of his tafser lies within a taped session with Imaam Muhammad Naasir-u-deen al-Albaanee. I beleive it is called moderation with sayid qutb or something like this. its in arabic though.

I must confess, while moderation is indeed stressed and practiced by not viewing him to be some monster dajjal as some would like for the world to opine to, qutubi thought seems to be the origin of all modern day khariji revolutionists dhul-quwaisran mind set. It opened the doors for the zawahiri's, the obl's, and other khariji based figures in the world in a way that would not have existed had he not existed qadru-llahu masha fa'aal.

[Abu Bakr b. Nasir]

asalaam alaikum warahmatulah wabarakatuh


Can anyone mention the errors in Fi Dhilal Al Qur'an by Syed Qutb? (if theres any websites or articles which have them already - then thats even better.) so we can watch out for them.

Masha Allah its an amazing tafsir, especially for people who are studying science in todays times aswell lol [in the 30th juzz].



Please do respond, may Allah accept your good. ameen.

His mistakes lie mainly in making Ta'wil of Allah's Sifat at times or texts concerning other issues.

He also is quite lax in using Da'if and sometimes even fabricated hadiths (although that is common with many important classical Tafsirs).

However, Sh. Alawi al-Saqqaf, Hafidhahullah, of www.dorar.net has written a beneficial Takhrij for it:

http://saaid.net/book/open.php?cat=91&book=688

Provided the reader has a good background in Aqidah, he should have nothing to worry about. Qutb has lots of fresh insights into the Qur'an. This is the reason why so many people have found his Tafsir inspirational.

[al-boriqee]

To be fair and not onesided, the mistakes in his work is much more than what was oversimplified as being merely mistakes in t'awil in sifaat

Shaykh Salih aali-Shaykh states

“And amongst [those matters] is that in the issue of obedience to the Mushrikeen, he did not understand the tafseel of the people of knowledge concerning it. So it is what is understood from his words is that which is in agreement with some of the Extremists (Ghullaat) on the issue of obedience (taa’ah), that is obedience to the Mushriks. Or obedience to the priests and rabbis (i.e. scholars). And from the examples of this is what he has mentioned in Surat ul-An’aam concerning the verse, “And if you were to obey them, you would be Mushriks”, so he says many things about this verse. And amongst them is the issue of the clothing of the fashion women and models, which are designed by the fashion agencies in Paris – using his (i.e Qutb’s) expression.

So he says that those who legislate for the women their clothing, such that in the morning they should wear such and such type of clothing, and in the evening this type of clothing and in the night this type of clothing, and at work this type of clothing and so on… Sayyid Qutb says, that his group of people, meaning the fashion designers, that they are gods (aalihah, plural of ilaah) because they have made the haraam to be halaal and so they are obeyed in that, and they made the halaal to be haraam, and so they are obeyed in that. So he (Qutb) says, that the Muslim woman who obeys them in this has taken them as objects of worship (aalihah), because she has obeyed them in making lawful what is unlawful and making unlawful what is lawful.

And there is no doubt that these words are baatil (false). Because when a woman wears forbidden clothes which have come from the direction of those designers, this does not at the same time mean she has believed that they are lawful (halaal) for her to wear. For the issue of takfir is in relation to the belief (I’tiqaad) that this thing that Allaah, the Majestic and Exalted, has made unlawful – is actually halaal…

So for example, a woman who wears clothing that reveals her bosoms somewhat and her legs, in front of the foreign men, following the fashion designers in this, then if she believes that this act is haraam, yet she is overcome and her Imaan is weak, then this is not kufr and she has not worshipped them. So he (Qutb) has made mere obedience to be kufr, and some of the Jamaa’at have adopted this saying from him, those who have exaggerated in the issue of ruling by other than what Allaah has revealed, (they have taken from him) in the issue of obedience, that is obedience to the fashion designers and the promoters…”

Source: Cassette: Sharh Kitaab Masaa’il ul-Jaahiliyyah, 2nd cassette, 2nd side, and it is also in Baraa’ah Ulamaa il-Ummah of Isaam bin Sinaanee, being a compilation of the sayings of the scholars on the deviations of Sayyid Qutb.

and the mentioning of pretty much most of the senior scholars does not need to be mentioned here.

[AbooAleeMuhammad]

SHAIKH SAALIH IBN FAWZAAN AL-FAWZAAN - hafidhahullaah - said:
"The question of reading ‘az-Zilaal’ is a matter open to question, since ‘az-Zilaal’ comprises things which are very dubious, and that we should attach the youth to it and that they should accept the thoughts contained in it - this is the dubious matter since it may have an evil affect upon the minds of the youth.

The tafseer of Ibn Katheer and the many tafseers of the scholars of the Salaf are such that they leave no need for the like of this tafseer. Then in reality it is not a tafseer, but rather deals with the general themes of the Soorahs of the Qur’aan in general. So it is not a tafseer in the sense well-known to the scholars since the earliest times - i.e. that the meaning of the (Aayahs) are explained by narrations (‘Aathaar), and that matters contained in them pertaining to the language and eloquence are explained and Sharee’ah rulings contained in them are explained - and before all of this what Allah - the Most Perfect and Most High - means in the Aayahs and the Soorahs is made clear.

As for ‘Zilaalul - Qur’aan’, then it is a ‘tafseer’ dealing with general concepts, and we made call it an ‘objective explanation’ - from the ‘objective tafseers’ that are known in this age. However it is not to be depended upon due to the affairs of Soofism contained in it, and due to the wordings it contains that do not befit the Qur’aan - such as terms pertaining to music and rhythms. *

*[‘az-Zilaal’: 3/1786; 5/2719, 2915, 2917; 6/3404, 3811, 3821, 3845, 3906, 3908, 3915 and 3957 :- 12th edition, 1406H, Daardul-‘Ilm]

Also by ‘Tawheed’ he does not mean Tawheed of worship, but rather he mostly means Tawheed of Lordship (Ruboobiyyah), and if he mentions anything of Tawheed of Worship - then he concentrates upon Tawheed of sovereignty and the right to legislate (al-Haakimiyyah) *
[‘Ma’aalim fit-Tareeq’: p.26, 29, 38, 40: 15th edition, 1412H, Daarush-Shurooq & ‘al-‘Adaalah ‘al-Ijtimaa’iyyah’ (p.182) - 9th edition:1403 : Daarush-Shurooq]

Then there is no doubt that ‘Haakimiyyah’ is part of Tawheed of worship, but it is not the ‘Uloohiyyah’ that is required.

Then the book should not be set along with Ibn Katheer - that is what I hold - and if the books of the Salaf were to be chosen instead, and the books giving attention to ‘Aqeedah, and tafseer of the Qur'ân, and Sharee’ah rulings - then that would be more fitting for the youth." *

Source: *[From the cassette: ‘Majmoo’ maa qaalahu Ibn Baaz hawla naseehatihil - ‘Aamaah liqaa-ma’a hadeethatih. Makkah, 9/8/1412H}

Sh Salih Al Fawzaan Praises Sh Rabee's Refutation Of Qutb
http://www.youtube.com/watch?v=qIQvcnAoAH4

Shaikh Abdul-Muhsin al-Abbaad on Sayyid Qutb
http://www.youtube.com/watch?v=GxG6puZAIPs

[abuhamna]

Assalamu Alaikum Wa Rahmathullah

Originally Posted by al-boriqee

Source: Cassette: Sharh Kitaab Masaa’il ul-Jaahiliyyah, 2nd cassette, 2nd side, and it is also in Baraa’ah Ulamaa il-Ummah of Isaam bin Sinaanee, being a compilation of the sayings of the scholars on the deviations of Sayyid Qutb.

It is 7th Cassette, 2nd side as noted in Baraa'ah Ulamaa.

Wabarakallahufeekum
Abu Hamna

[Abu Bakr b. Nasir]

Sh. Abdul Aziz Al al-Shaykh on Fi Zilal al-Qur'an

http://www.youtube.com/watch?v=zFxpjpYP36w

So for example, a woman who wears clothing that reveals her bosoms somewhat and her legs, in front of the foreign men, following the fashion designers in this, then if she believes that this act is haraam, yet she is overcome and her Imaan is weak, then this is not kufr and she has not worshipped them. So he (Qutb) has made mere obedience to be kufr, and some of the Jamaa’at have adopted this saying from him, those who have exaggerated in the issue of ruling by other than what Allaah has revealed, (they have taken from him) in the issue of obedience, that is obedience to the fashion designers and the promoters…”

He likely only meant this in a figurative sense as his background was that of a literateur. Sh. Abdul Aziz Al al-Shaykh alludes to this point about Qutb's style in the link I have provided.

Dr. Salah al-Khalidi, in his biography of Syed Qutb mentions that towards the end of his life Syed Qutb became aware that some people had started interpreting his words to mean mass takfir and he repudiated that understanding. This was shortly before he was taken to prison and consequently he was unable to write a clarification on this matter.

As I said:

Provided the reader has a good background in Aqidah, he should have nothing to worry about. Qutb has lots of fresh insights into the Qur'an. This is the reason why so many people have found his Tafsir inspirational.

You just shouldn't take it as the final word on Aqidah or Tafsir. In that respect, it is like so many other Tafasir written over the ages. The majority of them have not been written by authors who were purely Salafi in Aqidah, or in many cases, Salafi in Aqidah at all. In spite of that, scholars still study their tafsirs for the benefits they have. Syed Qutb's tafsir, quite frankly, is more relevant and beneficial for contemporary times than Zamakhshari or Razi, and I honestly don't believe that its problems are as serious as theirs.

Sh Salih Al Fawzaan Praises Sh Rabee's Refutation Of Qutb

This unjust refutation has very accurately sized up by Sh. Bakr Abu Zayd, rahimahullah, in his "infamous" letter to al-Madkhali.

[AbooAleeMuhammad]

Originally Posted by Abu Bakr b. Nasir

Sh. Abdul Aziz Al al-Shaykh on Fi Zilal al-Qur'an

http://www.youtube.com/watch?v=zFxpjpYP36w



He likely only meant this in a figurative sense as his background was that of a literateur. Sh. Abdul Aziz Al al-Shaykh alludes to this point about Qutb's style in the link I have provided.

Dr. Salah al-Khalidi, in his biography of Syed Qutb mentions that towards the end of his life Syed Qutb became aware that some people had started interpreting his words to mean mass takfir and he repudiated that understanding. This was shortly before he was taken to prison and consequently he was unable to write a clarification on this matter.

As I said:



You just shouldn't take it as the final word on Aqidah or Tafsir. In that respect, it is like so many other Tafasir written over the ages. The majority of them have not been written by authors who were purely Salafi in Aqidah, or in many cases, Salafi in Aqidah at all. In spite of that, scholars still study their tafsirs for the benefits they have. Syed Qutb's tafsir, quite frankly, is more relevant and beneficial for contemporary times than Zamakhshari or Razi, and I honestly don't believe that its problems are as serious as theirs.



This unjust refutation has very accurately sized up by Sh. Bakr Abu Zayd, rahimahullah, in his "infamous" letter to al-Madkhali.

Sh Saalih al Fawzaans, havifahullah, advice of leaving Syeds works for the likes of Sh Muhammad abdalWahhaabs and Sh Ibn Taymiyyahs seems to have the most maslahah for this ummah.

In his fatwa in alijaabatulmuhimmah fi mashaakililmulimmah the Shaykh clearly states 'can we benefit from him (ie Qutb) in aqeedah, fiqh, hadeeth, ahkaam shareeah? rather we only benefit from hamaas faarigh (empty courage), afkaar thawriyyah (revoloutionary ideas) and tafkeer umoomin-naas (takfeer of the mass of the ppl).'

Has Sh alfawzaan been rebuked for this? Is he unclear about his manhaj or Syed Qutb clearer?

[AbooAleeMuhammad]

Originally Posted by Qatadah

asalaam alaikum warahmatulah wabarakatuh


Can anyone mention the errors in Fi Dhilal Al Qur'an by Syed Qutb? (if theres any websites or articles which have them already - then thats even better.) so we can watch out for them.

Masha Allah its an amazing tafsir, especially for people who are studying science in todays times aswell lol [in the 30th juzz].



Please do respond, may Allah accept your good. ameen.

heres a previous discussion
http://www.ahlalhdeeth.com/vbe/showt...highlight=qutb