His rebuke and censure of the Prophet of Allaah, Moosaa
(alaihis-salaam) and making him the object of ridicule.
Sayyid Qutb said,
in at-Tasweer al-Fannee fil-Qur'aan: "Let us take Moosaa - he is the
example of the fiery, excitable leader [quotes Qasas 28:15] and here his zealous
, excitable spirit appeared, just as his emotions in favour of his nation were
shown; but this emotional impulse quickly passed away - and he regained his
composure - and this is what happens with the excitable folk. [Quotes Qasas
28:15-17, 18] - and this change shows a well-known manifestation, that of one
who is afraid, distressed and expecting evil in every moment - and this is also
the sign of the excitable (folk). Then along with this and along with the fact
that he promissed that he would not aid the wrongdoers - then let us see what he
did [quotes Qasas 28:18]. He desired to attack the other man just as he did the
day before, and his zeal and emotion led him to forget his having sought
forgiveness, his regret, his fear and his anxious watchfulness... So let us
leave him here, to meet him again, at a second period in his life, ten years
later. So perhaps he had calmed down and became a man who was of calm nature and
gentle-natured. No indeed! So here he was, being called from the right hand side
of the mountain: that he should throw down his staff, so he threw it down and it
became a snake - moving quickly, he hardly saw it before he jumped and ran, not
looking back and not turning aside... he was the same highly strung youth...
..."
His rebuke and censure of the Companions of Allaah's Messenger
(sallallaahu alayhi wasallam) , especially Uthmaan (radiallaahu anhu). [The way of the Rawaafid] On this
issue he was corrected and refuted by Mahmood Shaakir in his lifetime but he
maintained his position and did not recant. His refusal is in the magazine
ar-Risaalah vol 977 in the year 1952. This was after Mahmood Shaakir wrote four
treatise against him the titles of three of them being: hukmun bilaa bayyinah,
laa tasubboo ashaabee, al-alsinatu al-muftireen. They were published in the
magazine al-Muslimoon starting in Muharram of the year 1372 hijri.In spite of
this he still allowed the book 'Al-Adaalat ul-Ijtimaa'iyyah' to be published
before his death.
He said in the aforementioned book for example:
"Indeed, it was a truly a trial that Alee was not
the third of the Rightly Guided Caliphs" (p.191 5th edn & p.162 12th
edn.)
"And
we tend to the opinion that the khilaafah of Alee was the
natural extension of the khilaafah of the two shaikhs [i.e. Abu Bakr and Umar]
and that the era of Uthmaan was merely a gap in between" (p.206 5th
edn.)
"And it is unfortunate that the khilaafah came to Uthmaan
when he was an old man; his determination had weakened and did
not reach the goals intended by Islaam; and his resolve was too weak to
steadfastly face the plots of Marwaan and plots of Umayyah beyond that." (p.186 5th
edn.)
"The Companions saw this deviation from the
spirit of Islaam, and would call one another to al-Madeenah to save Islaam
and to save Islaam from the trial; and the khalifah - in his old age, and
his state brought about by advanced age - did not possess control of his
affair to the expense of Marwaan. It is difficult to accuse the spirit of
Islaam in the person of Islaam, but it is likewise difficult to pardon him
for the error of the unfortunate occurrence of his taking the khilaafah
whilst he was a weakened old man, who was surrounded by evil courtiers from
Banu Umayyah..." (p.189 5th edn and its meaning is on p.161 of the 12th
edn.)
His declaration of all societies to be disbelievers
without exception. [The way of the Khawaarij]
And this is confirmed by Yoosuf al-Qardaawi in his book
- The Priorities of the Islamic Movement (p.110) where he explains that the
books of Sayyid Qutb appeared in which Qutb performs takfeer of all societies
and in which he announces a destructive jihaad against the whole of mankind.
His saying that the Qur'aan is created. [The saying of
the Jahmiyyah].
His saying that existence is one (wahdatul wujood). [The
way of the Soofiyyah]
In his explanations of Surah Ikhlaas and also the
beginning of Surah Hashr. He said, for example, in his Zilaal (6/4002):
"Verily it is a single existence, and there is no other reality save that
of His, and there is no true and real existence save His - and every other
existing thing then its existence is an extension of His existence ... and when
this perception becomes firmly established, the one which sees nothing in
existence except the reality of Allaah..."