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All praises belong to Allah, the Most High. Praise Allah Who sent the final
Messenger as a warner and bearer of glad tidings for the rightgoeus. May Allahs
peace and blessings be upon the final and last Messenger Muhammad until the Last
day.
This is a short analysis of some mistakes found In the Shade of the Quran from
Sayyid Qutb( ) . Unfortunately, this entire book has been printed to English
and spread around the globe. The scholars have highlighted the errors in his Tafsir
and advised the Muslims to rely on the Tafsir of Ibn Kathir, which was previously
available in English as well.
Bearing in the mind the danger this book has with regards to the Aqeedah of Ahlus
Sunnah wa Jama, its therefore necessary to inform English readers of his errors in
detail as found in the English translation.
To make it simple to follow I relied on the translation from the complete 18
volume set found in the image of this cover. I quoted the translation exactly as it
was done. Then I would underline important points that the reader should reflect on
before reading the rebuttal . Another stlye I followed in this paper was I mentioned
Sayyid Qutb in RED to make it easier for the reader to identify his speech and the
verse where he erred in. Lastly , I mentioned the responses from Al-Allamah
Abdullah Ad-Duwish in Blue, so the reader can quickly be referenced to the
correct belief of Ahlus Sunnah.
I pray that this makes things clear for my Muslim brothers and sisters around the
world about the dangers and errors of Sayyid Qutb in the areas of Tafsir and belief.
I ask Allah to accept this deed from me and reward our scholars who explain the
correct creed .
Prepared by :
Abu Aaliyah Abdullah ibn Dwight Battle
Published Safar 10th, 1436(12/2/2014) Doha, Qatar
lamontbattlejr@gmail.com

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Allah says : He it is Who created for you all that is on earth. Then He Istawa (rose
over) towards the heaven and made them seven heavens and He is the AllKnower of everything. [ Al-Baqarah 29]

Sayyid Qutb (May Allah forgive him) said:

Commentators and scholars have spoken at length about the origin and creation of
the heavens and the earth. They have spoken about the order in which various parts
of the universe were created. They have delved deep into the possible ways in
which God could have turned to heaven and fashioned it. However, they
overlook the fact that such dimensions of time and space are meaningless in
relation to God. These are linguistic terms used to bring infinite concepts into the
sphere of our finite minds.
Endless disputes have periodically erupted among Muslim scholars about these and
similar terms, over many centuries. These are part of the unfortunate legacy of
Greek philosophy and Jewish and Christian theological and scholastic arguments
that had crept into Arabic and Islamic thought and theology. Today, we would be
better advised to avoid engaging in such futile debates, which can only mar the
clarity of faith and destroy the beauty of the Qurn.
Shaykh Abdullah Ad-Dawish (May Allah have mercy on him)

There are various evidences from the Quran that establish the Earth was
created before the Heavens. Allah says : "Do you verily disbelieve in Him
Who created the earth in two Days ;[ Fussilat 9]
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There are evidences from the Quran and the Sunnah which prove the Throne
existed before the Heavens and the Earth. Allah says: And He it is Who has
created the heavens and the earth in six Days and His Throne was on the
water[ Hud 7]

However, they overlook the fact that such dimensions of time and space
are meaningless in relation to God. The scholars of Tafsir have defined the
term Istawa to mean rose over and above.

These are linguistic terms used to bring infinite concepts into the sphere of
our finite minds. If he intended that its meaning is unknown then this
totally incorrect or its known but wasnt explained by the Salaf and then this
false also. However, if he intended that they way of Istawa is unknown then
this is correct; as reported from Imam Malik ibn Anas and his shaykh
Rabeeah.

Sayyid Qutb (May Allah pardon him): He then turned to heaven and
fashioned it into seven heavens. (Al-Baqarah /Verse 29) This can only be
interpreted in the sense that God has total control over everything, and with
Him rests the will and decision of creating and shaping things. There is no need
to dwell on the precise meaning, shape or dimensions of the seven heavens
referred to here. It is sufficient to point out the overall import of the text as
outlined above.

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Shaykh Abdullah Ad-Dawish (May Allah have mercy on him)

This is unlike the speech of the scholars of Tafsir. They have said this verse
means Allah is above His creation governing their affairs in manner that
befits His Majesty, and Allah created the seven Heavens.

There is no need to dwell on the precise meaning, shape or dimensions of

the seven heavens referred to here This speech is rejected because the
Sahabah, the Tabeeoon and Ulema have all spoken about the meaning of the
seven Heavens. Moreover they were more knowledgeable than Sayyid Qutb
and more God-Fearing as well.

Allahs says: And We said: "O Adam! Dwell you and your wife in the Paradise.
[ Al-Baqarah 35]

Sayyid Qutb said : We may also ask: Where did all that happen? What was this
paradise where Adam and his spouse had lived for some time? Who were the
angels? Who was Ibls? How did God communicate with them all, and how did
they speak to Him? Knowledge of these and other similar matters found in the
Qurn is exclusive to God Almighty.

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Shaykh Abdullah Ad-Dawish (May Allah have Mercy on him) Sayyid Qutbs
question, What was this paradise where Adam and his spouse had lived for
some time? can be answered from numerous angles with proof.
1: It was the Paradise that is eternal. Allah mentioned it in the definite sense by
adding The Who doesnt understand that when we ask Allah for Paradise we
are asking him for the eternal bliss.
2: Collected by Muslim in his Sahih on the Authourity of Huthayfah : They would
come to Adam and say: O our father, open for us the Paradise. He would say:
What turned ye out from the Paradise was the sin of your father Adam
3: The consensus among Ahlis Sunnah agrees the Paradise that Adam exited from
was the Paradise of eternity; as Imam Al-Qurtubi mentioned in his Tafsir.

Sayyid Qutbs other question, Who were the angels? The Ulema have
said it includes all of the Angels as the word has been mentioned with
The , therefore it implies every Angel.

Sayyids other question about, Who was Ibls? Allah answered this in
Surahtul Khaf 50: He says, And (remember) when We said to the angels;
"Prostrate to Adam." So they prostrated except Iblis (Satan). He was one
of the jinns; he disobeyed the Command of his Lord.
Allah says: And the jinns did He create from a smokeless flame of fire.
[ Ar-Rahman 15]

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Allah says: We said to them: "Be you monkeys, despised and rejected."[ AlBaqarah 65]
Sayyid Qutb [ May Allah pardon him] said: It is not imperative that they should be

physically changed into apes, as the Arabic text may be taken to mean. They had
already sunk into that level by thought and spirit.(Vol1/page 86)
Shaykh Abdullah Ad-Dawish said: This isnt correct, and the correct belief is
they were transformed physically to apes; as this is what the words literally say and
its no allowed to deviate from the literal meanings of texts without proof.

There is no evidence for what Sayyid Qutb mentioned. Refer to Tafsir Ibn
Kathir.

Allah says: And We made the Qiblah (prayer direction towards

Jerusalem) which you used to face, [ Al-Baqarah 134]
Sayyid Qutb [ May Allah excuse him] said: Nevertheless, physical means, or
symbols, such as the qiblah, that point mans senses, heart, soul and body towards
God are important. God cannot be restricted by the confines of space, but man
needs the dimension of space to direct and concentrate his devotion and feelings
towards God. [Vol1/pg145]
Shaykh Abdullah Ad-Dawish said: Sayyid Qutbs words, God cannot be
restricted by the confines of space This is the speech of Ahl Bidah among the
Jahmiya, Al-Mutazilah and Ash-Shairah. Ahlus Sunnah affirm Allah is above His
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throne in manner befitting His Majesty , but the people of Bidah deny it. They
dont affirm Allahs attributes claiming this degrades Him.
Allah says : but Al-Birr is (the quality of) the one who believes in Allah, the Last
Day, the Angels, the Book, the Prophets and gives his wealth, in spite of love for
it, to the kinsfolk, to the orphans, and to Al-Masakin (the poor), and to the
wayfarer, and to those who ask, and to set slaves free, performs As-Salat (Iqamatas-Salat), and gives the Zakat,[ Al-Baqarah 177]

Sayyid Qutb said [ May Allah forgive him] said: Paying the zakt duty is another
aspect of righteousness. This is a social tax instituted by God Almighty.[ Vol1/
page 195]
Shaykh Abdullah Ad-Dawish said: Calling Zakat social tax is nothing like the
name Allah gave it in His book or His Messenger in the Sunnah. Allah says:
Take Sadaqah (alms) from their wealth in order to purify them and sanctify them
with it,[ At-Taubah 103] Tax is something that people force upon others.
Allah says: The month of Ramadan in which was revealed the Qur'an[ Al-Baqarah
185]

Sayyid Qutb said [ May Allah forgive him] said: Fasting was made more
appealing due to the fact that it is observed in Ramadan, the month in which the
Qurn was revealed. This could be a reference to the fact that it was first revealed
during Ramadan, or that most of it was revealed in it.

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Shaykh Abdullah Ad-Dawish said: Lets forget Sayyids claim and take the
speech that all of the scholars of Tafsir say from Ibn Abbass, The entire Quran
was revealed in Laylatul Qadr to Baitul Izzah. Then over a period of twenty years
it was revealed to Prophet answering peoples questions.
Allah says: And perform properly (i.e. all the ceremonies according to the ways of
Prophet Muhammad ), the Hajj and 'Umrah (i.e. the pilgrimage to Makkah) for
Allah.[ Al-Baqarah 196]
Sayyid Qutb said: Umrah is not universally considered by scholars an obligatory

duty. [ Vol1/ Pg 243]

Shaykh Abdullah Ad-Dawish said: Umrah is not universally considered by
scholars an obligatory duty is incorrect. In reality some scholars hold Umrah to be
an obligation.

Ibn Taymiyyah said There are two views about Umrah being obligatory.
Imam Ash-ShafaI and Imam Ahmed both consider Umrah wajib , while
Imam Malik and Imam Abu Hanfih dont. Allah knows best[ Majmu ,
Vol36/ pg 5]

Allah says: And there is no sin on you if you make a hint of betrothal [ Al-Baqarah
235]
Sayyid Qutb said: She is totally free to decide for herself within the established

traditions and teachings of Islam. She is free to wear all the adornments permitted
for Muslim women, to receive marriage proposals, and to give her consent to
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marrying anyone she chooses, unimpeded by any antiquated or unreasonable

traditions or customs.[ Vol 1/ 313]
Shaykh Abdullah Ad-Dawish said: and to give her consent to marrying anyone
she chooses, This is rejected and opens up the door of corruption and evil. Ibn
Quddamah said: A marriage without a wali is invalid. The woman has no right to
give her consent for marriage, nor can she appoint someone other than her wali to
give permission for her nikah. If she does this the marriage contract is invalid. The
Prophet (SallAllahu alayhi wa salam) said: The is no marriage without a
guardian
Allah says: Did you (O Muhammad ) not think of those who went forth from their
homes in thousands, fearing death? Allah said to them, "Die". And then He
restored them to life.[ Al-Baqarah 243]
Sayyid Qutb said: Nor are we given any details of how God brought those people

back to life, or on whether this is a reference to a later generation of the same

community who did not panic or despair, and who accepted what God had chosen
for them. There would be no point in speculating over these matters; nor can we
accept the various unsubstantiated accounts of some commentaries. The essential
message here is that God gave those people life, and their own efforts could not
prevent their death.(vol1/325)
Shaykh Abdullah Ad-Dawish said:

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Nor are we given any details of how God brought those people back to
life,.. The scholars of Tafsir said its mentioned in the Quran and is clear.
Ibn Abbass said: Four thousand people fled from their homes trying to
escape a plague. They said we will go to a land which where no one is dying
from this plague. When they reached that land Allah ordered their deaths
and they all died. Then a Prophet passed by them and asked Allah to
resurrect them, so they were brought back to life. This is what Ibn Kathir,
Ibn Jarir, Ibn Jawzi, Al-Baghawi , Ash-Shawkani and others mentioned.

or on whether this is a reference to a later generation of the same This is

an unsound opinion because it goes against the apparent meaning of the
text. Its incorrect to go against the text unless there is another text which
specifies otherwise. Furthermore, this view goes against the scholars of
Tafsir.

There would be no point in speculating over these matters; nor can we

accept the various unsubstantiated accounts of some commentaries. Here
Sayyid fell into the exact belief he was trying to avoid or even something
worse. He abandoned the speech from the scholars of Tafsir, then said
things which no scholars before him said. In reality this is a contradiction.

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Allah says: His Kursi extends over the heavens and the earth, and He feels no
fatigue in guarding and preserving them.[ Al-Baqarah 255]
Sayyid Qutb said: Here we have another example of the unique style of the Qurn

in expressing an abstract idea by means of a visual image, in order to make the

meaning clear and accessible. The word kurs,meaning seat or chair and
translated here as throne, is usually used to denote realm or sovereignty. The idea
here is that Gods sovereignty and authority extend over the entire cosmos, and the
image makes it clear, easy to grasp and comprehend.
Likewise, the phrase, the preservation of both does not weary Him, is an
expression of Gods omnipotence, depicting in simple but powerful terms how
easy it is for God to sustain and preserve the heavens and the earth.
Qurnic expressions of this kind have provoked a great deal of controversy,
largely because commentators ignored the Qurnic syntax and leaned heavily on
alien and absurd philosophies which distorted much of the clarity and simplicity of
the Qurn.
I would also add here that I have not come across any authentic statements of the
Prophet that explain precisely the meanings of seat, chair or throne as used in the
Qurn, and I would, therefore, rather not speculate further on their meaning. ( Vol
1/ pg 347)
Shaykh Abdullah Ad-Dawish said:

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The word kurs,meaning seat or chair and translated here as throne, is

usually used to denote realm or sovereignty. This is wrong. The Kursi has
been explained by Ibn Abbass (Radi Allahu anhu) to mean the footstool.
(refer to Ibn Khuzaymah in Tawheed page 107-108)

This speech implies the Kursi doesnt exist and goes against the Quran, the
sunnah and the Ijma of Ahlis Sunnah .

that I have not come across any authentic statements of the Prophet
There are numerous Ahadeeth which define the Kursi and are authentic.
Refer to the 6 books of Hadith, Al-Bayhaqi in Asma wa Sifat.

The End of Suratul Baqarah

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