Sayyid Qutb's Denial of Moses Hearing the Speech of Allah

 بِسۡمِ اللّٰہِ الرَّحۡمٰنِ الرَّحِیۡمِ

اللهم صل وسلم وبارك على سيدنا ومولانا محمد وعلى آل سيدنا محمد

The extremely misguided Sayyid Qutb, a sort of neo-Mu’tazilite, who was executed in Egypt in 1966 during the autocratic regime of Nasser, denied the fact that the great Prophet Moses على نبينا وعليه الصلوات والتسليمات heard the revealed Words of Allah with his faculty of hearing (with his ears), saying:

كلهم تلقى الوحي من الله . فما جاء بشيء من عنده . وإذا كان الله قد كلم موسى تكليما فهو لون من الوحي لا يعرف أحد كيف كان يتم . لأن القرآن - وهو المصدر الوحيد الصحيح الذي لا يرقى الشك إلى صحته - لم يفصل لنا في ذلك شيئا . فلا نعلم إلا أنه كان كلاما . ولكن ما طبيعته ؟ كيف تم ؟ بأية حاسة أو قوة كان موسى يتلقاه ؟ . . . كل ذلك غيب من الغيب لم يحدثنا عنه القرآن . وليس وراء القرآن - في هذا الباب - إلا أساطير لا تستند إلى برهان

If Moses was spoken to directly by God, this was simply one aspect of revelation and none of us knows how it happened. The Qur’ān, which is the only authentic source we have on such matters, has not given us any details. The only thing we know is that God gave this revelation in words. How and in what manner or in what sense or power Moses used to receive it we do not know. All that is part of the knowledge God has kept to Himself. If the Qur’ān does not speak to us about it, then any interpretation is simply guesswork lacking foundation. (Fi Zilal al-Quran; commenting on Surah 4:164):

Sayyid Qutb falsely claimed that the holy Quran itself does not detail or explain how Prophet Moses received the revelation of the Words of Allah as mentioned in Surah 4:164:

وَکَلَّمَ اللّٰہُ مُوۡسٰی تَکۡلِیۡمًا

And Allah spoke to Moses particularly

Due to Sayyid Qutb’s false, preconceived, theological ideas he was unwilling to acknowledge the fact that when Allah spoke to Prophet Moses, for instance at the burning bush, that he heard His Speech with his faculty of hearing, i.e., with his own ears. Yet this is confirmed elsewhere in the Quran, when Allah said to Moses:

وَاَنَا اخۡتَرۡتُکَ فَاسۡتَمِعۡ لِمَا یُوۡحٰ

I have chosen you; so listen to that which is revealed (to you)

(Surah 20:13)

The Sultan is the Shadow of God on Earth

 بِسۡمِ اللّٰہِ الرَّحۡمٰنِ الرَّحِیۡمِ

اللهم صل وسلم وبارك على سيدنا ومولانا محمد وعلى آل سيدنا محمد

Allah جلّ جلاله says:

قُلِ اللّٰہُمَّ مٰلِکَ الۡمُلۡکِ تُؤۡتِی الۡمُلۡکَ مَنۡ تَشَآءُ وَتَنۡزِعُ الۡمُلۡکَ مِمَّنۡ تَشَآءُ

Say, ‘O Allah, King of the Kingdom, You give the kingdom to whomsoever You wish and You take away the kingdom from whomsoever You wish’

(Surah 3:26)

This blessed Ayah teaches that the great empires, kingdoms, and rulers of this world have been established in their place by the will of Allah. The implication is that respect for or at the very least acknowledgment of the powerful states, kingdoms and rulers of this world is expected and a means of submitting to Allah Himself. This pure Islamic narrative is rejected and challenged by certain deviated tendencies within the Ummah and without, such as the Kharijites, Shi’ites, and various revolutionary political movements (many of the so-called “Islamists”). Outside the Ummah, the anarchists, Leninists, Maoists, and all other revolutionary, secessionist and terrorist movements likewise reject and challenge the aforementioned narrative. Liberation theology may also be said to be a rejection and challenge of the aforementioned narrative. Undoubtedly, a time comes when the powerful states, kingdoms and rulers of this world, who despite having been established in their place by Allah, reach the heights of arrogance, tyranny and oppression. But it is then Allah Himself Who sets into motion that which erodes their establishment and finally finishes them, relegating them to the dustbin of history:

وَتَنۡزِعُ الۡمُلۡکَ مِمَّنۡ تَشَآءُ

It is not the duty of the ordinary Believers to take it upon themselves to clash with the powerful states, kingdoms and rulers of this world for the purpose of dethroning them, as Allah says:

وَلَا تُلۡقُوۡا بِاَیۡدِیۡکُمۡ اِلَی التَّہۡلُکَۃِ

And cast not yourselves into ruin with your own hands

(Surah 2:195)

Hence, the Prophet Muhammad صلى الله عليه وآله وسلم is reported to have said:

‌السُّلْطَانُ ‌ظِلُّ ‌اللَّهِ ‌فِي ‌الأَرْضِ

The Sultan is the shadow of Allah on the Earth

(Musnad al-Bazar)

Al-Albani has declared the following Hadith sound:

السُّلْطَانُ ‌ظِلُّ ‌اللَّهِ ‌فِي ‌الأَرْضِ فَمَنْ أَكْرَمَهُ أَكْرَمَ اللَّهَ وَمَنْ أَهَانَهُ أَهَانَهُ الله

The Sultan is the shadow of Allah on the Earth, so whoever honors him is honored by Allah and whoever insults him is insulted by Allah (as-Sunnah li-Ibni Abi Asim wa ma’ahu Zilal al-Jannah lil-Albani; v.2, p.492, #1024):

Some may object that the Prophet صلى الله عليه وسلم referring to a ruler with the title the Sultan is anachronistic as such a title was not conferred upon any ruler until much after the Prophet صلى الله عليه وسلم departed this world. But in fact this is yet another proof of the veracity of the Prophet صلى الله عليه وسلم in his claim to prophesy. It may also be that Muslim rulers adapted this title because of the Hadith in which the Prophet صلى الله عليه وسلم referred to powerful rulers with this word, which otherwise was not used to refer to persons but simply meant authority.

Pointing to Hands Fingers Eyes Etc. When Speaking of the Corresponding Divine Attributes

 بِسۡمِ اللّٰہِ الرَّحۡمٰنِ الرَّحِیۡمِ

اللهم صل وسلم وبارك على سيدنا ومولانا محمد وعلى آل سيدنا محمد

Ibn Hajr al-Asqalani رحمة الله عليه quotes Najm ad-Din at-Tufi رحمة الله عليه regarding an accusation against Ibn Taymiyah:

فَذكرُوا أَنه ذكر حَدِيث ‌النُّزُول فَنزل عَن الْمِنْبَر دَرَجَتَيْنِ فَقَالَ كنزولي هَذَا

"They mentioned that he mentioned the Hadith of Descent then descended from his pulpit two steps and said, ‘Like this descent of mine’" (ad-Durar al-Kaminah; v.1, p.154):

This is a reference to the Hadith of the Prophet صلى الله عليه وآله وسلم:

يَنْزِلُ رَبُّنَا تَبَارَكَ وَتَعَالَى كُلَّ لَيْلَةٍ إِلَى السَّمَاءِ الدُّنْيَا حِينَ يَبْقَى ثُلُثُ اللَّيْلِ الآخِرُ

"Our Lord, blessed and exalted, descends every night to the heaven of this world when the last third of the night remains"

(mutaffaq alayh)

Whether shaykh ul-Islam Ibn Taymiyah رحمة الله عليه actually illustrated this Hadith by himself descending two steps down the pulpit is uncertain. The opponents of Ibn Taymiyah insist it is true while his followers among the Salafis say it is a false allegation. Regardless, I say that if Ibn Taymiyah performed such an action there is nothing objectionable about it. In fact, it would be regarded as an action that fulfils the spirit of the Sunnah of the Prophet صلى الله عليه وسلم when discussing the divine attributes. However, to say “like this descent of mine” is incorrect, as the actions and attributes of the creation are dissimilar to the actions and attributes of Allah.

Sayyidina Ibn Umar رضى الله عنهما narrated that the Prophet صلى الله عليه وسلم said:

‌يَأْخُذُ ‌اللهُ ‌عَزَّ ‌وَجَلَّ ‌سَمَاوَاتِهِ ‌وَأَرَضِيهِ ‌بِيَدَيْهِ ‌فَيَقُولُ ‌أَنَا ‌اللهُ

وَيَقْبِضُ أَصَابِعَهُ وَيَبْسُطُهَا

أَنَا الْمَلِكُ

Allah, azza wa jall, will grab His Heavens and His Earth with His Hand and say, ‘I am Allah’ ‘I am the King’

and he (the Prophet) was clenching his fingers and unclenching them

(Sahih Muslim)

The Prophet صلى الله عليه وآله وسلم illustrated Allah’s grabbing of the Heavens and the Earth with His Hand by motioning with his own blessed hand and fingers.

Imam Ibn Majah al-Qazwini رحمة الله عليه has also reported this Hadith of Ibn Miqsam from Ibn Umar رضى الله عنهما but with the following wording:

يَأْخُذُ الْجَبَّارُ سَمَاوَاتِهِ وَأَرْضَهُ بِيَدِهِ وَقَبَضَ بِيَدِهِ فَجَعَلَ يَقْبِضُهَا وَيَبْسُطُهَا ‌ثُمَّ ‌يَقُولُ أَنَا ‌الْجَبَّارُ ‌أَيْنَ ‌الْجَبَّارُونَ ‌أَيْنَ ‌الْمُتَكَبِّرُونَ

Al-Jabbar (the Compeller) will grab His Heavens and His Earth with His Hand then say, ‘I am Al-Jabbar! Where are the tyrants? Where are the arrogant?’

and he (the Prophet) clenched his fist, closing it and opening it

(Sunan Ibn Majah, #198)

Likewise, Imam Ahmad رحمة الله عليه reported this Hadith in his Musnad with the wording:

‌هَكَذَا ‌بِيَدِهِ ‌وَيُحَرِّكُهَا ‌يُقْبِلُ ‌بِهَا ‌وَيُدْبِرُ

The Prophet was gesturing with his hand, moving it back and forth (Musnad Ahmad, #5414)

*Note: This Hadith of sayyidina Abdullah bin Umar رضى الله عنهما via Ubaid Allah bin Miqsam is in the context of the Prophet صلى الله عليه وسلم commenting on and explaining the meaning of the Ayah:

وَمَا قَدَرُوا اللّٰہَ حَقَّ قَدۡرِہٖ ٭ۖ وَالۡاَرۡضُ جَمِیۡعًا قَبۡضَتُہٗ یَوۡمَ الۡقِیٰمَۃِ وَالسَّمٰوٰتُ مَطۡوِیّٰتٌۢ بِیَمِیۡنِہٖ ؕ سُبۡحٰنَہٗ وَتَعٰلٰی عَمَّا یُشۡرِکُوۡنَ

And they do not esteem Allah, with the esteem that is due to Him. And the whole earth will be but His handful on the Day of Resurrection, and the heavens will be rolled up in His right hand. Glory to Him and exalted is He above that which they associate with Him

(Surah 39:67)

In another Hadith, sayyidina Abi Hurairah رضى الله عنه narrates that the Prophet صلى الله عليه وسلم explained and emphasized Allah being Hearing and Seeing by placing his thumb on his ear and his finger on his eye:

رَأَيْتُ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ ‌يَضَعُ ‌إِبْهَامَهُ ‌عَلَى ‌أُذُنِهِ ‌وَالَّتِي ‌تَلِيهَا ‌عَلَى ‌عَيْنِهِ

(Sunan Abi Dawud, #4728)

The Prophet صلوات الله والسلام عليه said:

‌إِنَّ ‌اللَّهَ ‌لَا ‌يَخْفَى ‌عَلَيْكُمْ إِنَّ اللَّهَ لَيْسَ بِأَعْوَرَ

"Indeed, Allah is not hidden from you, and indeed, Allah is not one-eyed"

وَأَشَارَ بِيَدِهِ إِلَى عَيْنِهِ

and he (the Prophet) pointed with his hand to his eye

(Sahih al-Bukhari)

Although in this instance the Prophet صلى الله عليه وسلم was negating something for Allah rather than affirming something, by saying that Allah is not one-eyed it is implied that He has two perfect Eyes.

From among the Tabi’in, Sulaiman al-A’mash رحمة الله عليه while narrating the Prophet’s صلى الله عليه وسلم Hadith:

إِنَّ الْقُلُوبَ بَيْنَ إِصْبَعَيْنِ مِنْ أَصَابِعِ الرَّحْمَنِ عَزَّ وَجَلَّ يُقَلِّبُهَا

"Indeed, the hearts are between the two Fingers from the Fingers of Ar-Rahman, azza wa jall, He turns them”

‌وَأَشَارَ ‌الْأَعْمَشُ ‌بِإِصْبَعَيْهِ

and al-A’mash pointed with his fingers

(Sunan Ibn Majah, #3834)

The intention of gesturing with and pointing to the particular body parts that correspond to the divine Attributes mentioned in the Quran and Hadith while speaking of those Verses and narrations, or even divine Attributes, is not to imply that the divine Attributes resemble the attributes of the creation, but to affirm the correct meaning of the Attributes and to refute the madhhab of tafwid (the claim that the meaning of the divine Attributes like Allah’s Hands, Fingers, Eyes, Face, ascending the Throne, descending during the night, etc., are unknown).

Kissing Hands, Feet of Pious and Standing for Respect

 بسم الله الرحمن الرحيم

والصلاة والسلام عليك يا نبي الله

Among the errors of the modernist groups including the so-called Salafis is their declaring the kissing of hands and feet of someone out of respect and love acts of innovation and, worse, idolatry. Likewise, some of the extremely ignorant among them declare it forbidden to stand out of respect for someone, such as an elder or pious person. Concerning kissing the hand of someone, they imagine it is a form of bowing, and since bowing is an act of worship which only Allah the Exalted is entitled to they say that kissing the hand of someone, which requires lowering the head to make the mouth reach the hand, they declare it an idolatrous practice. And kissing the feet is worse in their eyes, since it requires lowering the entire body close to the ground for the mouth to reach someone’s foot and kiss it. However, while the acts of kissing a hand and kissing a foot resemble the acts of bowing and prostration, they cannot be deemed either. The most holy Prophet (sall Allahu alaihi wasallam) said:

إِنَّمَا الْأَعْمَالُ بِالنِّيَّاتِ

“Deeds are according to intentions”

Therefore, something can only be declared an act of bowing or prostration if the one doing it intends it as bowing or prostration. When a person picks up something from the ground he or she may appear to be moving the body in a way that resembles bowing or prostration but that is obviously not considered either bowing or prostration.

Then the fact that people, including the Prophet’s (sall Allahu alaihi wasallam) own Companions (radi Allahu anhum) kissed his hands and feet and he did not object to that is solid proof that these acts are permissible, or at the very least, not idolatrous or innovative. It is well known that two Jews came to the most holy Prophet (sall Allahu alaihi wasallam) and:

فَقَبَّلاَ يَدَيْهِ وَرِجْلَيْهِ

“Both kissed his hand and his foot”

(Jami’ at-Tirmidhi #3144)

Imam Abu Dawud as-Sijistani (rahimahullah) in his Sunan entitled a chapter in the Kitab al-Adab:

قُبْلَةِ الرِّجْلِ

(Kissing the Feet)

and in it brought out a Hadith that is narrated by sayyidina Zari’ (radi Allahu anhu) who was part of the delegation of Abd al-Qays tribe, saying:

لَمَّا قَدِمْنَا الْمَدِينَةَ فَجَعَلْنَا نَتَبَادَرُ مِنْ رَوَاحِلِنَا فَنُقَبِّلُ يَدَ النَّبِيِّ صلى الله عليه وسلم وَرِجْلَهُ

“When we arrived in al-Madinah we raced to dismount and kiss the hand of the Prophet (sall Allahu alaihi wasallam) and his foot”

(Sunan Abi Dawud)

Some of these modernist Salafis and others object to the practice of standing for someone out of respect. However, this practice is proven from the Sunnah of the Prophet (sall Allahu alaihi wasallam).

In his Sunan, in Kitab al-Adab, Imam Abu Dawud as-Sijistani (rahimahullah) has entitled another chapter:

مَا جَاءَ فِي الْقِيَامِ

“What has come about Standing”

and in it brought out the Hadith concerning how the Prophet (sall Allahu alaihi wasallam) would venerate his beloved daughter sayyidatuna Fatimah (radi Allahu anha):

كَانَتْ إِذَا دَخَلَتْ عَلَيْهِ قَامَ إِلَيْهَا فَأَخَذَ بِيَدِهَا وَقَبَّلَهَا وَأَجْلَسَهَا فِي مَجْلِسِهِ وَكَانَ إِذَا دَخَلَ عَلَيْهَا قَامَتْ إِلَيْهِ فَأَخَذَتْ بِيَدِهِ فَقَبَّلَتْهُ وَأَجْلَسَتْهُ فِي مَجْلِسِهَا

When she came to visit him (the Prophet) he got up to (welcome) her, took her by the hand, kissed her and made her sit where he was sitting; and when he went to visit her, she got up to (welcome) him, took him by the hand, kissed him, and made him sit where she was sitting

(Sunan Abi Dawud)

When sayyidina Sa’d bin Mu’adh (radi Allahu anhu) entered upon the Prophet (sall Allahu alaihi wasallam) and his Companions (radi Allahu anhum) to deliver judgment upon the treacherous Bani Qurayzah, the Prophet (sall Allahu alaihi wasallam) said:

قُومُوا إِلَى خَيْرِكُمْ أَوْ سَيِّدِكُمْ

“Stand up for the best of you” or “Stand up for your master”

(Sahih al-Bukhari)

It is also narrated that the Prophet (sall Allahu alaihi wasallam) once stood while a funeral passed in front of him, despite it being that of a Jew, and then instructed others:

إِذَا رَأَيْتُمُ الْجَنَازَةَ فَقُومُوا

“When you see a funeral then stand”

(ibid)

Hairstyle of the Prophet عليه السلام

 بسم الله الرحمن الرحيم

والصلاة والسلام على نبيه الامين

وعلى اهل بيته الطيبين الطاهرين

Many people imagine that the Prophet Muhammad's (sall Allahu alaihi wasallam) kept long hair but would tuck his sidelocks, or the hair at the front sides of his blessed head, behind his ears. This is indeed the prevalent style among religious Sunni Muslims who keep longish hair.

Sayyidina Anas bin Malik (radi Allahu anhu) narrates about the Prophet Muhammad (sall Allahu alaihi wasallam):

كَانَ يَضْرِبُ شَعَرُهُ مَنْكِبَيْهِ

“that his hair would touch his shoulders”

(Sahih al-Bukhari)

Keeping long, shoulder length hair out of imitation and love for the Prophet (sall Allahu alaihi wasallam) is tragically a Sunnah that is by and large no longer practised by Muslim men today. Instead they tend to prefer shaved or extremely short hair, usually out of imitation of non-Muslims and evil celebrities. Those Muslim men who do keep long hair, wanting to practise the blessed Sunnah, tend to tuck their hair behind their ears. However, Imam al-Baihaqi (rahimahullah) explains:

وَكَانَ ‌رُبَّمَا ‌جَعَلَهُ ‌غَدَائِرَ تَخْرُجُ الْأُذُنُ الْيُمْنَى مِنْ بَيْنَ غَدِيرَتَيْنِ تَكْتَنِفَانِهَا وَتَخْرُجُ الْأُذُنُ الْيُسْرَى مِنْ بَيْنِ غَدِيرَتَيْنِ تَكْتَنِفَانِهَا يَنْظُرُ مَنْ كَانَ يَتَأَمَّلُهُمَا مِنْ بَيْنِ تِلْكَ الْغَدَائِرِ كَأَنَّهُمَا تُوقَدُ الْكَوَاكِبُ الدُّرِّيَّةُ بَيْنَ سَوَادِ شَعَرِهِ

“[The Messenger], peace and blessings be upon him, would sometimes make his hair into four braids, the right ear coming out from between two braids that were surrounding it, and the left ear coming out from between two braids which were surrounding it. And the two ears would come forth with their whiteness from between these braids as if they were two brilliant stars lit up from amidst the blackness of his hair.” (Dala'il an-Nubuwwah; v.1, p.300):

Therefore, the Sunnah for a man is to grow out his hair shoulder length, and separate the hair into four parts, two parts left hanging in front of the ears and two parts left hanging behind the ears, whether the hair is braided or unbraided.

Yusuf al-Qaradawi: The Anti-Mujaddid

 بِسۡمِ اللّٰہِ الرَّحۡمٰنِ الرَّحِیۡمِ

اَلۡحَمۡدُ لِلّٰہِ رَبِّ الۡعٰلَمِیۡنَ

Controversial “Islamic scholar” Yusuf al-Qaradawi passed away recently (26 September 2022). In my perspective, this individual was an Imam of misguidance, a term used by our most holy Prophet Muhammad صلى الله عليه وآله وسلم

وَإِنَّمَا أَخَافُ عَلَى أُمَّتِي الأَئِمَّةَ الْمُضِلِّينَ

“I only fear for my Ummah the misguided Imams”

Sayyidina Abi Dharr al-Ghifari رضى الله عنه has narrated that the Prophet صلى الله عليه وسلم said that other than the Dajjal what he fears [most] for his Ummah are the misguided Imams (Musnad Ahmad; v.35, pp.222-223, #21296-21297):

While I am certainly not alone in criticizing Qaradawi (most of the traditional Sunni scholastic circles are deeply critical of him) my criticism of him is deeper than simply a reaction to some of his scandalous fatawa. For the reader’s benefit, I shall enumerate some of those fatawa: 1. he condoned suicide bombings by Palestinian terrorists against the State of Israel 2. he denied the punishment of rajm (stoning) for the one guilty of adultery 3. he allowed Muslims to finance homes by paying interest to a bank 4. he didn’t nullify the marriage of a lady who converts to Islam with her non-Muslim husband.

Commenting on an election in which a candidate won 99% of the vote, Qaradawi said: “If Allah had presented himself to the people as a candidate he would not have been able to take this amount!” This statement is manifest kufr, as it is denial of the omnipotence of Allah معاذ الله

Qaradawi was associated with the dangerous group known as Ikhwan al-Muslimun (so-called Muslim Brotherhood) based in Egypt. This group is characterized by a tendency to overlook fundamental theological differences among the various sects of the Ummah and unite them politically behind their banner. It seeks to modernize the conception and practice of Islam and is inherently at odds with traditional Sunni orthodoxy in this regard. The Ikhwanis are heavily involved in politics. They are a gateway to the more radical Kharijite and Shi’ite tendencies which seek to overthrow all of the governments and replace them with their interpretation of an “Islamic state”. Ikhwanis are known for political agitation and creating civil strife in the Muslim world. They organize and participate in street demonstrations. At times they even devolve into outright terrorism. For example, Hamas in Palestine and the Hasm movement in Egypt are associated with Ikhwan al-Muslimun. Qaradawi expressed sympathy if not outright support for such violent, extremist groups. Qaradawi was in fact considered the spiritual and intellectual guide of the Ikhwan al-Muslimun. He was rightly banned from entry into many countries around the world, Muslim and non-Muslim alike.

Qaradawi also represented the modernist stream in Muslim thought, associated with figures like Sir Syed Ahmad Khan, Jamal ud-Din al-Afghani, Muhammad Abduh and Rashid Rida. The modernist tendency is generally characterized by softening the strictures of the Shari’ah to accomodate the desires of the people and deflect from the negative criticism of non-Muslims. It also lays the framework for the cultural assimilation of Muslims into the dominant Western civilization. That inevitably results in ideas of liberalism, democracy, feminism and nationalism rapidly spreading like a cancer within the Ummah. The modernists question and play with the fundamental laws and practices of Islam. They challenge the supposed “patriarchal” elements of Islam which are perceived as oppressive toward women. They seek to soften the strict laws of the Shari’ah against usury or interest. They question the practice of polygyny which orthodox Islam encourages. They make music unrestrictedly permissible, and also have a permissive attitude toward keeping pet dogs, and other cultural idiosyncrasies deeply ingrained in Western/European culture. Those who consider Qaradawi or men like him Mujaddids should know that a true Mujaddid is characterized by zeal for the Shari’ah and the Sunnah, not a permissive attitude toward the strictures of Islam. A true Mujaddid is someone who seeks to create distance between the Ummah and the corrosive beliefs and practices of the heathen world. Qaradawi should instead be considered an anti-Mujaddid.