There was a man called Fawad Dajawi – the coward, who claimed to be a
judge (even though he was an ignorant commoner), he would make
judgments upon the Ikhwanis’ in court. To show how much of a coward he
was; when he went to fight the Jews in 1956, and the Jews surrounded the
Muslims, he joined the side of the Jews against the Muslims. So the
Jews let him go due to his betrayal of the Muslims. This man was the
judge against Sayyid Qutb, and he was extremely rude to him. Sayyid Qutb
would look at Fawad Dajawi, and had no respect for him at all. He would
look at him with such a harsh stare, that Dajawi became terrified of
Sayyid Qutb. So in court, Sayyid Qutb took the blame for everything for
the Ikhwani movement. Sayyid Qutb was sentenced, and he knew that his
execution was going to be near. So he sent letters from prison to his
family during this period.
Human Rights Organisations, and many leaders [including Shaykh
Abdullah bin Baz) said that Sayyid Qutb should be released. When King
Faisal [of Saudi Arabia], said he should be freed, Abdul Nasser became
very angry and said that we will do the execution the next day.
His sister Hamidah was told to ask forgiveness from Abdul Nasser, and
say that, “it wasn’t you who was responsible for this Ikhwani
revolution. And that if you admit to this, then all charges will be
lifted from you and you will be safe and free.”
Sayyid Qutb said in reply:
“I swear in the Name of Allah, if this “thing or talk” [of another
group doing the revolution] was correct, then I would say it and there
will be no force on the face of the earth that can prevent me from doing
it. And I will not speak a lie, ever.”
They tried to seek pardon from Sayyid Qutb in any way they could, but
he didn’t change his word. Sayyid Qutb said to his sister: [He said,
because Hassan al-Hudaybi was still really in charge of the Ikhwan al
Muslimeen.]
“If you see Hassan al-Hudaybi, the guide of the Ikhwan [brotherhood]. Then give him Salam (the greeting of Peace), and tell him that Sayyid has faced as much punishment as the human can suffer, so that you and the brotherhood as a whole does not suffer.”
They then came to him again on the last point before he was going to be executed, and said: “Just say sorry, you’re sorry for what you did and you will be free.”
So Sayyid Qutb said:
“I will never seek any excuse for work for the sake of Allah.”
They told him to say just a line or a few words to Abdul Nasir to say that I’m sorry for what I did, and you won’t be executed, and you will be free.
Sayyid Qutb said:
“Indeed this finger which testifies the Oneness of Allah in salah
[prayer], it refuses to agree on anything – in support – of this
oppressive regime.”
The Day of Sayyid Qutb’s Execution
Generally prisoners would not know when they are due to be executed
because of public sensitivities. Consequently, the date of the execution
of Sayyid Qutb was kept hidden even from Sayyid Qutb himself. On the
day of his execution, the military officers entered Sayyid Qutb’s cell,
under the pretext that he has been ordered to change his cell quarters.
However ash-shaheed Sayyid Qutb knew that this was not just another cell
change and said, ‘I know where you are taking me, for the Prophet
Muhammed came to me in my dream and told me (about today), so take me. ’
So they took Sayyid Qutb to the place of his execution. Everybody saw him with a beaming smile on his face, he was extremely happy and waving to the prison guards. He was saying before his execution; I am waiting for this moment.
And he said:
“I am living a life that I have never lived before. I am feeling the
true meaning of Emaan [true Belief]. I fully understand ‘Aqeedah
(Islamic belief) as its meant to be understood more than ever before. I
am waiting for my shahadah (martyrdom), and I have never lived a life
better than the life I am living right now.”
This is what he said before he was about to be executed…
On receiving his death sentence in court, Sayyid Qutb said,
“Alhamdullilah (all praise is for Allah) I performed Jihad (struggle)
for fifteen years until I earned this Shahadah (martyrdom).”
His face was beaming, as was recorded on the cameras and TV. This was the reality of life, and he was expecting it, looking pleased to meet Allah. He knew that this was the truth, knowing that if you work sincerely in your life for the sake of Allah – then your end no doubt – will be shahadah (martyrdom) in Allah’s/God’s cause. This is what he had been waiting for, for so long. On the 29th August 1966, with Abdul Fattah Isma’il, and Muhammad Yusuf Hawwash (who were also great leaders of the Ikhwan), they were all hanged, may Allah have mercy on them.
And relate to them the story of the two sons of Adam…
On that day, the Imam of the Ikhwan al Muslimeen in the
Jumu’ah [Friday congregation] prayer recited from the Qur’an Surah
Maa’idah (5:27) on the two sons of Adam:
And relate to them the story of the two sons of Adam with truth
when they both offered an offering, but it was accepted from one of them
and was not accepted from the other. He said: I will most certainly
kill you. (The other) said: Allah only accepts from those who are
Muttaqin [guard (against evil).]
When it was recited, they all burst into tears and began to cry. Sayyid Qutb became shaheed (Insha'Allah) for the ideas he carried. And this shahadah brought life to the Ummah [muslim nation]. He himself would say:
“Indeed our words will remain lifeless, barren, devoid of any
passion, until we die as a result of these words, whereupon our words
will suddenly spring to life and live on amongst the hearts that are
dead, bringing them back to life as well…”
His books spread around Egypt even though the government tried to stop them. His books were handwritten – since the government made it illegal to publish his books – and they spread around the whole Muslim world at speed. So any Muslim that you see who is affected by Islamic revival today, has read his book Ma’alim fil Tareeq [Milestones], and his Fi Dhilal al Qur’an [Under the Shade of the Qur’an], this is when they started to understand the Deen [Religion] from a revival perspective properly and comprehensively.
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