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Sayyid Qutb and the Revolution Organized in Egypt Against the Third Khalifah Uthman bin Affaan
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Monday, January 18 2010 - by Admin
Key topics: Abdullah Bin Saba' Ibn Saba Al-Yahudi

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Sayyid Qutb Praises the Revolution Instigated By Abdullah Bin Saba Against Uthmaan bin Affaan (radiallaahu anhu)

To the right is the book "Social Justice in Islam", its a 1993CE (1413H) print, and the book has continued to be reprinted decades after the authors death. During the life of Qutb, this book reached six prints (editions), with the last one printed in 1964, and although he modified some of the vile, repugnant words against some of the Sahaabah that Mahmood Shakir refuted him for, he was persistent upon his malice, attacking Uthmaan and Mu'awiyah and Bani Ummayyah by maintaining his Marxist-Socialist ideological conviction and perception regarding their rule and leadership. He justified his stance on the basis that the spirit of Islam cannot be left open to attack because of the departure of these particular companions from it. The claims that Qutb recanted from attacking the Sahabah with a proper Sharee'ah retraction, is a wholly spurious claim, and thus Qutb, upon what is united upon by Ahl us-Sunnah, died upon the bid'ah of Rafd and as a Raafidee (read the proof for that ijmaa' in this article), in which there occurs, from what is narrated by Harb bin Ismaa'eel al-Kirmaani (associate of Imaam Ahmad) of the Ijmaa' of the people of the Sunnah:

وذكر محاسن أصحاب رسول الله صلى الله عليه وسلم، والكف عن ذكر مساويهم التي شجرت بينهم؛ فمن أصحاب رسول الله صلى الله عليه وسلم، أو واحدا منهم، أو تنقصه أو طعن عليهم، أو عرض بعيبهم، أو عاب أحدا منهم، فهو مبتدع رافضي خبيث مخالف، لا يقبل الله منهم صرفا ولا عدلا، بل حبهم سنة، والدعاء لهم قربة، والإقتداء بهم وسيلة، والأخذ بآثارهم بها فضيلة

And the mentioning of the good qualities and deeds of the Companions of the Messenger of Allaah (sallallaahu alaihi wasallam) and refraining from mentioning their shortcomings and mistakes, those which occurred between them. Whoever reviles the Companions of the Messenger of Allaah (sallallaahu alaihi wasallam), or a single one amongst them, or reduces [their worth and status] or insults them or exposes their faults or criticises a single one amongst them then he is a mubtadi' (an innovator), a raafidee (an extreme shi'ite), a khabeeth (vile and repugnant) and a mukhaalif (an opposer) and Allaah will not accept from him any of his efforts nor his fair dealings. Rather loving them is a sunnah, supplicating for them is nearness (Allaah), taking them as a model for guidance is a means (of nearness to Allaah) and accepting and taking from their narrations is an excellence

And then he mentions shortly afterwards:

لا يجوز لأحد أن يذكر شيئا من مساويهم، ولا أن يطعن على أحد منهم بعيب أو نقص؛ فمن فعل ذلك فقد وجب على السلطان تأديبه وعقوبته، ليس له أن يعفو عنه، بل يعاقبه، ويستتيبه، فإن تاب قبل منه، وإن لم يتب أعاد عليه العقوبة، وخلده في الحبس، حتى يموت أو يرجع

It is not permissible for anyone to mention anything of their shortcomings, and nor to revile anyone of them on account of a fault or deficiency. Whoever does that, then it is obligatory upon the ruler to discipline him and punish him. It is not for him (the ruler) to pardon him, rather he should punish him and seek his repentance. So if he repents, it is accepted from him and if he does not repent, the punishment is repeated upon him, and he is kept in prison until he dies or recants.

And the likes of these statements are very numerous in the books of the Salaf in general, throughout all the ages.

In this book (al-Adaalah al-Ijtimaa'iyyah)- meaning the one that continued to be printed and even after Qutb's removal of some of the derogatory material - we see the poison of the Raafidah in broad daylight, presented with all the slickness of Sayyid Qutb's literary style. Its for no reason that Ayatollah Khamenei, the chief architect of the Iranian Revolution was very fond of Qutb's books, and in his youth, being a visionary Rafidi, undertook endeavors to translate a few of them. Writing about Sayyid Qutb in his introduction to the translation of Qutb's "al-Mustaqbal Lihaadhaa ad-Deen", he says "the mujaahid, the mufakkir" - for the praises of the Raafidah only come out with ease for those in whose hearts there is a similar poison, or using the words of al-Allaamah Mahmood Shakir who refuted Qutb in 1952, "the resentments of the idolatrous western civiliation manifesting itself explosively in the heart of one proclaiming defense of Islam and Jihad in its path". And thus, with the aid of the books of Qutb, Mawdudi (and Shariati) in laying the ideological foundations of revolution, the Mushriks, enemies of Allaah, the Ayatollah's came to power. And it is also for no reason we see the commemoration by the Rafidi state for Sayyid Qutb in the form of a postage stamp.

Just a quick note before continuing: Marxism is where the general populace is roused to revolt against the Capitalists (those possessing the capital, wealth etc.) and Leninism is an adaptation of Marxism where it is not the general populace but an elite vanguard that undertakes the implementation of the revolution. These revolutionary ideologies originated with secular atheist Jews in the 19th and 20th centuries, and laid down the foundations for revolutions in Europe. As we have documented elsewhere, Qutb considered Islam to be made up in part of Communism, and adding "harmony" to the objectives of the Communism and Christianity from which it is composed, fused, blended, with "the most perfect of blends". And Qutb, when analyzing Islamic history, specifically the era of the third khalifah, Uthmaan (radiallaahu anhu), he is wearing his Marxist-Socialist-Communist spectacles. As document by Salaah al-Khaalidee in his book "Sayyid Qutb: From Birth to Martyrdom" (pp. 213-216), Qutb was "gulping" down the European and Western materialist philosophies for around 15 years of his life between 1925 and 1940 - an influence that never left him and found its way into his works such as the above, "Milestones" and "az-Zilal" amongst others.

Qutb and the Jewish-Instigated Marxist-Leninist Revolution Against Uthmaan (radiallaahu anhu)

In the book "al-Adaalah al-Ijtimaa'iyyah" (1415H, Dar ash-Shurooq) Qutb writes (p. 160-161):

And towards the end, tumult was stirred up against Uthmaan, and in which truth became mixed with falsehood, and good with evil. However, it is vital for the one who looks at the affairs through the eye of Islaam, and perceives the affairs through the spirit of Islaam that he affirms that that revolution, in its generality, was an outburst of the spirit of Islaam, and this is without ignoring the plot of Ibn Saba' - upon him be the curse of Allaah - that was behind it.

Here, Qutb describes the revolution that Ibn Saba' al-Yahudi instigated, ideologically and practically, against Uthmaan, as something that was a manifestation of the real and true spirit of Islaam - which is that spirit fused with Marxist Communist notions of "Social Justice" with a (مزيجا كاملا), and the spectacles of which Qutb is looking through towards the Companions when he speaks about them - and Qutb described it as such whilst making full admission that it was a revolution instigated by Ibn Saba'. So while he avers the fact that it was plotted by Ibn Saba' he actually agrees with it and is content with it, and considers it in line with the Islamic spirit (of justice).

And he also says a little later (p. 161)

Uthmaan passed to the mercy of his Lord, and he left the Amawi State in power, by virtue of [his] placing them [in authority] upon the land, and particularly in Shaam, and by virtue of what he had put in place of the Amawi foundations that were alien to the spirit of Islam, of establishing hereditary kingship, and monopolization of maghaanim (war-booties), wealth and other utilities, from those things that brought about a convulsion in the general Islamic spirit.

And what was spread in the soul (i.e. collectively) of the subjects was no small matter - whether true or false - that the Khalifah was giving preference to his family (relations), and would donate hundreds of thousands to them, and would remove the Companions of Allaah's Messenger so that he can put the enemies of Allaah's Messenger in place, and keep the likes of Abu Dharr far away (from authority) because he rejected the hoarding of wealth, and rejected the opulence (luxury) that the rich were steeped in, and called to the likes of what the Messenger (sallallaahu alayhi wasallam) call to of spending, righteousness and modesty.

And the natural result of the spread of the likes of these ideas - whether true or false - is that the souls would be agitated and that the souls would make presumptions, and that those people whose souls have drunk [from] the spirit of the religion [in terms] of showing rejection and eschewing evil would be stirred, and [likewise] that those souls that [simply] wore the gown of Islaam without it (Islaam) in all its purity, having mixed with their hearts, would also make presumptions, those who are swept away by the desires of the world, and who saw that they should go with the flow [in taking the path] of decadence - and all of this took place in the final part of the era of Uthmaan.

And when Alee came along - may Allaah ennoble his face - it was not easy to return the affair back to its origin in its clemency. And those beneficiaries in the time of Uthmaan, and specifically Bani Umayyah, knew that Alee would not remain silent upon them, and so they withdrew with their disposition and their expediences towards Mu'aawiyah.

You can see here Qutb's choice of words which contain nothing but a continued belittlement of Uthman, Mu'awiyah, Bani Umayyah and glorification of those souls who were stirred by what they saw and were led to revolt, with his full knowledge that it was all instigated by Abdullah bin Saba al-Yahudi. And note his statement "whether in truth or falsehood" and this is a statement that a person whose soul is pure towards the Companions would never make. Qutb took these stances because of the influence of his Communist Socialist Marxist background, and because of that notion of [Communist] "Social Justice" which led him to transgress against the Companions and you will then understand why Mahmood Shakir, when refuting Qutb described Qutb's attacks as "the resentments of the idolatrous western civilization manifesting explosively in the heart of one proclaiming defence of Islam and Jihad in its path" (see here).

And this occured from Qutb after Mahmood Shakir refuted him (in 1952), and Qutb refused to back down in his stance, and these statements and many others remained in his book until it reached six editions prior to his death, and they continue to be published by his brother, Mohammad Qutb, decades on.

As for the catalog of revilements of Qutb against Uthmaan (radiallaahu anhu), they will be documented separately inshaa'Allaah, how numerous they are and how repugnant they are.

The ["Marxist-Leninist"] Revolutionary Abdullah bin Saba' al-Yahudi in Shi'ite Sources

This is what is stated regarding what is found in authoritative Shi'ite sources pertaining to Abdullah bin Saba': Abu Muhammad al-Hasan bin Musa al-Nubakhti wrote in the book "Firaq al-Shi'a" (pp.43-44):

عبد الله بن سبأ كان ممن أظهر الطعن على أبى بكر، وعمر، وعثمان ، والصحابة ، وتبرأ منهم ، وقال إن عليا عليه السلام أمره بذلك ، فأخذه علي ، فسأله عن قوله هذا ، فأقر به ، فأمر بقتله فصاح الناس إليه ، يا أمير المؤمنين ! ! أتقتل رجلا يدعو إلى حبكم ، أهل البيت ، وإلى ولايتكم ، والبراءة من أعدائكم ، فسيره (علي ) إلى المدائن (عاصمة فارس آنذاك ) .

وحكى جماعة من أهل العلم من أصحاب علي عليه السلام ، إن عبد الله بن سبأ كان يهوديا فأسلم ، ووالى عليا عليه السلام ، وكان يقول وهو على يهوديته في يوشع بن نون بعد موسى عليه السلام بهذه المقالة ، فقال في إسلامه بعد وفاة النبي صلى الله عليه وسلم في علي عليه السلام بمثل ذلك ، وهو أول من أشهر القول بفرض إمامة علي عليه السلام ، وأظهر البراءة من أعدائه ، وكاشف مخالفيه ، فمن هناك قال من خالف الشيعة أن أصل الرفض مأخوذ من اليهودية .

ولما بلغ عبد الله بن سبأ نعي علي بالمدائن ، قال للذي نعاه : كذبت لو جئتنا بدماغه في سبعين صرة ، وأقمت على قتله سبعين عدلا، لعلمنا أنه لم يمت

'Abdullah bin Saba', was one of those who slandered Abu Bakr, Omar, Othman and the Companions and disowned them. He claimed that it was Ali who enjoined this on him. Ali arrested him, and upon interrogation, admitted to the charge, and (Ali) ordered him to be executed. The People cried 'O Chief of Believers ! Do you execute a man calling to your love, Ahlul-Bayt, to your allegiance, and disowning your enemies?' He (Ali) then exiled him to al-Mada'in (Capital of Iran back then).

Some of the knowledgeable companions of Ali [as] narrated that Abdullah bin Saba' was a Jew who embraced Islam and sided with Ali. That he was of the opinion, at the time when he was a Jew, claiming that Yousha' bin Noon is after Moses. After his submission to Islam, after the demise of the Prophet, he claimed the same for Ali. He was the first to publicly mandate the Imamah of Ali, disowning his enemies, and debated his opposers. From thence, those who oppose Shi'ism say: The origin of Shi'ism is rooted in Judaism. When Abdullah bin Saba' heard of the demise of Ali while in (his exile at) al-Mada'in, he said to the announcer of the news: 'You are a liar, if you are to bring his head in seventy bags, and brought seventy witnesses testifying to his death, we'll insist that he did not'.

And in a book of Shi'ite history (روضة الصفا), published in Iran, (2/292):

عبد الله بن سبأ توجه إلى مصر حينما علم أن مخالفيه (عثمان بن عفان ) كثيرون هناك ، فتظاهر بالعلم والتقوى، حتى افتتن الناس به ، وبعد رسوخه فيهم بدأ يروج مذهبه ومسلكه ، ومنه ، إن لكل نبي وصيا وخليفته ، فوصيُّ رسول الله وخليفته ليس إلا عليا المتحلي بالعلم ، والفتوى، والمتزين بالكرم ، والشجاعة ، والمتصف بالأمانة ، والتقي ، وقال : إن الأمة ظلمت عليا، وغصبت حقه ، حق الخلافة، والولاية، ويلزم الآن على الجميع مناصرته ومعاضدته ، وخلع طاعة عثمان وبيعته ، فتأثر كثير من المصريين بأقواله وآرائه ، وخرجوا على الخليفة عثمان

Abdullah bin Saba' turned towards Egypt when he knew that the opposers (of Uthmaan) were many over there, and he then made an outward show of knowledge and piety until the people were put to trial by him and after he became firmly settled amongst them he began to spread his madhhab (doctrine) and his method....

Just a quick note here, in this day and age where we have hoards and hoards of individuals accepting Islam from all sorts of backgrounds and orientations and then and lo and behold, we see individuals amongst them calling for Leninist type revolutions (just like the one organized by Abdullah bin Saba' al-Yahudi in Egypt 1400 years ago) and goading the ignorant Muslims into what are nothing but tribulations and calamities, and making ugly the picture of Islaam through their activitites. Now we don't mean to cast doubt upon the Islam of converts in general, but are simply alluding that the plausibility of the presence of this reality cannot to be dismissed outright, history has lessons! Going back to the quote now:

... he began to spread his madhhab (doctrine) and his method and from it was that every Prophet has a legacy and a successor, so the legacy of Messenger of Allaah, and his successor is none but Ali, the one decorated with knowledge, fatwa (giving verdict) and beautified with nobility, bravery, and described with trustworthiness and piety. So he said, "Indeed the Ummah has oppresssed Alee, has usurped his right, the right of khilaafah, and authority, and it is binding now upon everyone to aid and back him, and to throw aside obedience to Uthmaan and [throw aside] pledge of allegiance to him". So many of the Egyptians became affected by his sayings and opinions and so they revolted against Uthmaan (radiallaahu anhu).

And Abu 'Amr bin Abdul Aziz al-Kash-shi , wrote in "Rijaal al-Kash-shi" p.101, the following, whilst noting that al-Mamaqaani, author of "Tanqeeh al-Maqaal", who is an authoritative Shi'i biogropher quoted the like in the said book (p.184) as well:

Some people of knowledge mentioned that Abdullah bin Saba' was a Jew, who embraced Islam and supported Ali. While he was still a Jew, he used to go to Extremism in calling Yousha' bin Noon as the appointee (successor) of Moses, thus after embracing Islam - after the demise of the Messenger of Allah - he said the like about Ali. It was him who first publicly announced the mandatory Iamamah for Ali, rejected and disowned his enemies, debated his opponents and called them Kafirs. Hence, those who oppose the Shi'ites often say: The Shi'ites and Rejectors (Rafidah) have their roots in Judaism

In Bihar al-Anwar (25/287), al-Majlisi writes:

Some scholars have asserted that ibn Saba was a Jew who accepted Islam and started voicing his opinion of the wilayat (divine appointment) of Ali. While a Jew, he propounded the exaggerative notion that Yusha ibn Nun was divinely appointed to succeed Prophet Musa, he thus adopted a similar stance with regard to Ali in relation to the Holy Prophet. He was the first to subscribe to the belief of Imamate, and he openly vitriolated his enemies (i.e. the first three Caliphs) and branded them as infidels. The origin of Shi'ism is thus based on Judaism.

Jewish Encyclopedia Quoting From ash-Shahrastani

The Jewish Encyclopedia contains an entry for Abdullah bin Saba', which is translated by Hartwig Hirschfeld from al-Milal wan-Nihal of ash-Shahrastani:

"A Jew of Yemen, Arabia, of the seventh century, who settled in Medina and embraced Islam. Having adversely criticized Calif Othman's administration, he was banished from the town. Thence he went to Egypt, where he founded an antiothmanian sect, to promote the interests of Ali. On account of his learning he obtained great influence there, and formulated the doctrine that, just as every prophet had an assistant who afterward succeeded him, Mohammed's vizier was Ali, who had therefore been kept out of the califate by deceit. Othman had no legal claim whatever to the califate; and the general dissatisfaction with his government greatly contributed to the spread of Abdallah's teachings. Tradition relates that when Ali had assumed power, Abdallah ascribed divine honors to him by addressing him with the words, "Thou art Thou!" Thereupon Ali banished him to Madain. After Ali's assassination Abdallah is said to have taught that Ali was not dead but alive, and had never been killed; that a part of the Deity was hidden in him; and that after a certain time he would return to fill the earth with justice. Till then the divine character of Ali was to remain hidden in the imams, who temporarily filled his place. It is easy to see that the whole idea rests on that of the Messiah in combination with the legend of Elijah the prophet. The attribution of divine honors to Ali was probably but a later development, and was fostered by the circumstance that in the Koran Allah is often styled "Al-Ali" (The Most High)."

Imaam of the Sunnah, the Aider of the Sunnah, the Subduer of Bid'ah, Shaykh Rabee' bin Haadee on the Revolution of Ibn Saba' al-Yahudi

Addressing the spurious claim of Qutb that Abu Dharr (radiallaahu anhu) was part of the revolution against Uthmaan (radiallaahu anhu), Shaykh Rabee' says, in his book "Mataa'in Sayyid Qutb fee As.haabi Rasoolillaah...":

انظر إليه كيف يمجد ثورة ابن سبأ اليهودي وأتباعه من الحثالات والأوغاد واللصوص ، ويصف ثورتهم الشيطانية بأنها ثورة الروح الإسلامي ، ثم يلصقها بأبي ذر ـ رضي الله عنه ـ الذي كان يعلن الطاعة لعثمان ولولاته ، والذي لم ينكر على عثمان شيئـًا ولا بكلمة واحدة ، بل كان يعلن له الطاعة والأدب والاحترام ، فلا ناقة ولا جمل لأبي ذر في الثورة السبئية التي يمجدها سيد قطب ، ويطعن في الوقت نفسه في أصحاب رسول الله صلى الله عليه وسلم أشد الطعنات ويشوه صورتهم أقبح تشويه .

Look at him how he glorifies the revolution of Ibn Saba' al-Yahudi and his followers amongst the scumbags, scoundrels and thieves, and he describes their Satanic revolution as the revolution of the Islamic spirit, and then he attaches it to Abu Dharr (radiallaahu anhu), who used to openly announce obedience to Uthmaan and his delegated rulers, the one who never rejected anything against Uthmaan, not even with a single word. Rather he used to openly announce his obedience to him, with manners and respect. And Abu Dharr never had a she-camel or camel's [role] in the evil revolution which is praised by Sayyid Qutb, and at the same time he reviles the Companions of Allaah's Messenger (sallallaahu alayhi wasallam) with the most severe of revilements, and he distorts their picture with the most ugly of distortions.

After all of this it should now become clear to you the reality of the use of the words "Madkhali", "Madkhalis" "Madaakhilah" by a people devoted to defending Sayyid Qutb at all costs, these words are applied in a derogatory sense to take revenge for the fact that Shaykh Rabee' wrote a book in defence of the Companions of Allaah's Messenger, at the head of them Uthmaan (radiallaahu anhu) and Mu'aawiyah (radiallaahu anhu) from the poison of the Raafidah such as Sayyid Qutb.



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The Words of Imaam Ibn Baz Falling on Those (Qutbiyyah) Who Lied Upon Him (Safar al-Hawali, Salman al-Awdah, Muhammad Sa'eed al-Qahtani, Aa'id al-Qarnee, Abdur-Razzaq ash-Shayijee): Callers of Falsehood and Stirrers of the Murky Waters

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