Helmy Namnam quotes from Quṭb’s article in al-Tāj al-Miṣrī titled, “Limādhā Ṣirtu Māsūniyan?” (Why Did I Become a Freemason?) wherein Quṭb writes,
“I became a Freemason – because I was [already] a Freemason – yet I was in need of polishing and refinement. Hence, I chose this straight path so I could leave the importance of polishing and refinement to the hand of Freemasonry. What an excellent hand and how excellent are the Freemasons.”
In 1964, an edict was issued in Egypt addressing all Freemasonic societies to reveal the names of every member and participant in their activities. Naturally, the Freemasonic lodges refused to be transparent as this would violate their golden principle of total and absolute secrecy. Thereafter Ḥikmat Abū Zayd, Minister of Social Affairs ordered the dissolution of Freemasonic lodges in Egypt. Following this, many of the well-known writers began to fill the newspapers with accusations against the Freemasonic lodges that they were working for Zionist interests, serving the interests of state of Israel. Egyptian Freemasons met this with complete silence and thus it was accepted that the claims were true and this became the standard perception towards these societies. Indeed, many decades earlier, after the Balfour Declaration of 1917, when the Zionist project to make Palestine a homeland for Jews was put into motion, the Egyptian populace naturally supported their brethren in Palestine. However, on the occasion of the celebration of a Jewish saint’s birthday, the Egyptian Grand Freemasonic Lodge issued a statement titled “Nidāʾ ilā Ahl Falastīn” signed by Idrīs Rāghib, the highests ranking Freemason in the lodge, and other members. In this statement, there occurs “O people of Palestine… remember that the Jews are your brothers and the sons of your uncles. They rode on the back of the wilderness yet succeeded and were delivered. Today they are hoping to return to you for the benefit and greatness of the shared homeland through the wealth they have saved and the experience and knowledge they have acquired.”
Namnam explains how it later came to light that this statement from the Freemasonic lodge was issued due to great pressure from Chaim Weizmann, the head of World Zionism. The Lodge swayed under the pressure and sent the declaration to the people of Palestine. When the affair reached the Egyptian newspapers, fury and chaos ensued and questions were raised about the claim of the Freemasonic lodges that they do not get involved in political affairs. The clear contradiction was made apparent and the hypocrisy in this claim became manifest. Thus, the perception remained that Freemasonry in Egypt was working for Zionist interests.
As for when Quṭb joined Freemasonry, this is unknown. It was definitely before he joined al-Ikhwān in 1953 and it was also before 1942 when his writings began to appear in al-Tāj alMiṣrī. This takes us back to the 1930s.
Muḥammad al-Ghazālī on al-Ikhwān Being Penetrated and Controlled by Freemasons
In his book Min Maʿālim al-Ḥaqq Fī Kafāhinā al-Ḥadīth, Muḥammad al-Ghazālī wrote, protesting against Ḥasan al-Ḥudaybī’s position as the new supreme guide of al-Ikhwān,”Sayyid Quṭb has deviated away from the path of Ḥasan al-Bannā … and I am almost certain that behind this summoning (of al-Ḥudaybī as leader) are the fingers of secret world societies who desire to subjugate the newborn Islāmic activity. Thus it sneaked in through small, open crevices into the body of the jamāʿah and did what it did. And we have heard much about a number of Freemasons who affiliate with the jamāʿah of al-Ikhwān, amongst them is Ḥasan al-Hudaybī, but I do not know exactly how (secret) societies that disbelieve in Islām were able to suppress such a large jamāʿah in the way that it has, and perhaps the future will reveal the secrets of this evil.”
Al-Ghazālī maintained this view ten years later in the second edition of this book which was published in 1963. In this statement of al-Ghazālī he was hinting at Sayyid Quṭb who joined al-Ikhwān in 1953.
Tharwat al-Khirbāwī on the Freemasonry of Sayyid Quṭb and Ḥasan alHudaybī
Tharwat al-Khirbāwī was a leading member of al-Ikhwān for fifteen years before left them and he authored a work, “Sirr al-Maʿbad, al-Asrār al-Khafiyyah li Jamāʿat al-Ikhwān al-Muslimīn” in which he reveals much about the inner workings of al-Ikhwān. Al-Khirbāwī writes, “Upon my study of the Masonic organization my attention was turned to the similarity, in terms of its organizational structure, with the group of alIkhwān, until even the degrees of affiliation of the group, I found them to be exactly the same in both organizations.” Then he goes on to explain that a long time ago he read the speech of Muḥammad al-Ghazālī in his book stating explicitly that Ḥasan al-Hudaybī was a Freemason. This confused him for a very long time because al-Ghazālī was a respected figure yet al-Ḥudaybī was also the supreme guide of al-Ikhwān, how could he be a Freemason? So he left this matter and years passed with questions arising in his mind, how can Islām come together with a Zionist faction which wages war against Islām. Many events transpired afterwards which then led al-Khirbāwī to make a thorough investigation about the origins of the jamāʿah of al-Ikhwān itself.
Through this, some papers came into his hands which were the writings of Sayyid Quṭb in the newsletter called “al-Tāj al-Miṣrī.” He later learned that this was the mouthpiece of the Freemasonic Grand Lodge. This then made him return to the book of al-Ghazālī where he revisited the insinuation about Sayyid Quṭb and explicit mention of Ḥasan al-Ḥudaybī as a Freemason. Al-Khirbāwi goes on to explain his bewilderment at this prospect of al-Ikhwān being run by al-Ḥudaybī, a Freemason, Quṭb, also a Freemason and likewise, Muṣtafā Ṣibāʿi, a student of Ḥasan al-Bannā, and leader of the Islamic Socialist Front, the Syrian branch of al-Ikhwān al-Muslimūn, for sixteen years from 1946 onwards.
The Research of Wāʾil Dusūqī on Freemasonry in Egypt
Whilst reading the writings of Helmy Namnam on Sayyid Quṭb I came across a reference to a Master’s thesis on Freemasonry in Egypt by Wāʾīl Dusūqī who had researched Freemasonry from the time of Napoleon’s entry into Egypt in 1798 when it was outlawed in 1964. Namnam mentioned that Dusūqī listed Sayyid Quṭb in a list of popular Egyptian names who were actual or suspected Freemasons. After contacting Wāʾil Dusūqī and raising the question about Quṭb’s Freemasonry, he wrote me a short article on the subject and it is summarized below.
Dusūqī writes that doubts regarding the early members of the jamāʿah of al-Ikhwān and their connection to Freemasonry have increased over time, especially when a central figure such as Sayyid Quṭb used to write in al-Tāj al-Miṣrī, the mouthpiece for the Egyptian Freemasonic Grand Lodge. This was the first material fact that turned his attention to the members of al-Ikhwān participating in Freemasonry. Quṭb had experience in affiliation with various political parties, from them Ḥizb al-Wafd and Ḥizb al-Saʿdiyain, but he was not really impressed by them. He also passed through numerous phases in his life. Dusūqī mentions the 1934 article in al-Ahrām in which Quṭb called for Nudism to be adopted on the streets of Cairo and also his period of doubt about the religion due to engagement in materialist philosophy. Dusūqī then mentions the statement of Muḥammad al-Ghazālī, a senior figure amongst the Ikhwān, that Quṭb departed from the way of al-Bannā and that al-Bannā’s assassination, the Freemasons placed leaders within al-
Ikhwān. He then mentions a number of writers such as Tamām al-
Barāzī and ʿAbd al-Ḥalīm al-Khawrī who mentioned that Muṣtafā alṢibāʿī was in a Freemasonic lodge in Syria with Husnī al-Zaʾīm. Dusūqī says that the clear involvement of the leaders of the national branches of al-Ikhwān in Freemasonry raises a question mark to which there is no logical explanation. He says whilst it is understandable for men of politics, and other professional figures to be involved in Freemasonry, how can al-Ikhwān or any other religious jamāʿah join Freemasonry.
Dusūqī then outlines a line of evidence which leaves no room except to conclude the certainty of Quṭb’s involvement in Freemasonry. The paper records of the Freemasonic lodge indicate that the grandmaster Freemason, Idrīs Rāghib issued a very stern statement on 29th August 1922 in which he criticised the action of Freemasons in writing freely in the various newspapers and magazines about matters which should only be published and discussed in Freemason-owned media outlets, meaning their newspapers, which were many and included only by way of example, “al-Akhbār al-Māsūniyyah”, “al-Jarīdah al-Māsūniyyah”, “Ḥayrām”, “al-Kashkūl”, “al-Mīthāq al-Māsūniyyah”, “al-Nuṣūḥ”, “alNidhām”, “al-Tāj al-Miṣrī.” This statement was issued because one of the Freemasons published an article titled “Regarding Freemasonry” in the newspaper “Wādī al-Nīl” on 27th August 1922, only a couple of days earlier, and this was not a Freemason owned newspaper. This subject should not have been spoken about in such a paper. Thereafter an announcement was made within the Freemasonic magazine that any “brother” wishing to publish an article, literary, artistic or on masonryrelated matters should send it directly to this magazine. Further, that no one except a Freemason will write in the newspapers they own, and similarly, no one was to divulge their affairs in the common newspapers again. Dusūqī says that this is a general policy in all Freemasonic societies across the world, only their members write in their publications, newspapers or magazines, no one else is permitted unless they have a specific reason for allowing someone to do so. He then finishes his article by citing the statement of Muḥammad alGhazālī that was cited earlier regarding al-Ikhwān and Freemasonry.
Sayyid Quṭb and His Fascination with Freemasonry
Returning to Helmy Namnam’s account, he states in Part 6 of his series on Sayyid Quṭb that in contrast to Ḥasan al-Hudaybī whose ties to both Freemasonry and al-Ikhwān were kept secret after he gave the pledge of allegiance to Ḥasan al-Bannā in 1943, it was not so with Sayyid Quṭb because he was a writer and a person’s writings no doubt reveal matters about him. Quṭb was writing in al-Tāj al-Miṣrī, something that was not disclosed neither by Quṭb nor by any of those who wrote about him afterwards. The newspaper itself was published bi-monthly between 1938 to 1943 and Sayyid Quṭb would write the opening editorial piece, indicating that he was no ordinary Freemason, but a high-ranking one. In Part 7 of his series, Namnam provides excerpts of some of Quṭbs articles written in al-Tāj al-Miṣrī. In the 23rd April 1943 edition Quṭb’s opening editorial piece was titled “Why Did I Become a Freemason?” and answering his own question, he writes, “The question is simple, easy and the answer is from the heart to the heart. I knew then that I had become a Freemason because I felt that within Freemasonry there was balm for (healing) the wounds of humanity. I approached the doors of Freemasonry to nourish the thirsty soul with additional philosophy and wisdom and so that I can take a ray from the rays of light which would illuminate the dark path of life for me. Also so that I could extend in power through which I can smash the obstacles and thorns (in my way) and so that I can become a mujāhid alongside the mujāhidīn and a worker alongside the workers.” Quṭb also says, “I became a Freemason – because I was (already) a Freemason – yet I was in need of polishing and refinement. Hence, I chose this straight path so I could leave the importance of polishing and refinement to the hand of Freemasonry. And what an excellent hand and how excellent are the Freemasons” Quṭb also says, “The Freemason is not merely the one who undergoes rituals and earns this quality through this path (alone). Rather, the Freemason is the one who works, but through silence, not through commotion or announcement.”
Then Quṭb tries to offer a special definition for Freemasonry, stating, “Freemasonry is the (institution) that brings together various religions, and does not know of any meaning for destruction. And it will not find any place for the word ‘difficult’ in its dictionary. It is a magical spell (al-taʿwīdhah al-siḥriyyah) which combines all of the hearts in all furthest regions of the East and all nearmost parts of the West. It is the only place in which all, the young and old, are able to greet each other with the greeting of brothers, sit side by side without looking at social difference, or artistic inclination, and without being deceived (about oneself) in that, because is foundations and pillars are constructed upon freedom (ḥurriyah), fraternity (ikhāʾ) equality (musāwāh). How great are its pillars and how strong are its foundations and how noble and lofty are its principles.” Quṭb goes further and also says, “I have come to know that Freemasonry is not merely a principle or doctrine that one acquires, but is (the essence of) manhood and humanity which pushes a person towards goodness without any impediment except that of his emotion and feeling (of the heart). It is a lofty, noble spirit which elevates a person from the lowly things and exonerates him from foolish talk. It is the loftiest example for everyone who aims for perfection or desires elevation and glory. It is the virtue which comprises the loftiest of meanings, the noblest of objectives, it is the very beginning and end of perfection”
Quṭb speaks in such glowing terms about Freemasonry indicating his amazement and fascination. Namnam points out that other Freemasons such as Aḥmad Zakī Abū Shādī, a staunch believer in Freemasonry and member of the Būr Saʿīd Lodge who wrote two books about Freemasonry, did not write in such terms as can be found in the writings of Quṭb in al-Tāj al-Miṣrī.
Sayyid Quṭb, the Allied Forces in World War II and Democracy
In the 16th July 1943 edition of al-Tāj al-Miṣrī, Sayyid Quṭb wrote an article titled “al-Naṣr li al-Dīmuqrātiyyah” (Victory for Democracy) in which he praises the Allied Forces (Great Britain, United States, Australia) and invokes support and victory for democracy. Quṭb wrote, “Here are the echoes responding to the sons (participating in the) resumed struggle and here are the newspapers informing us, morning and evening, about what is taking place and happening and with that is what gives tranquility to the souls, placing strong hope in them, a sweet hope that the efforts of democracy and those workers who champion it will be met with a banquet, nay banquets, of clear aid and victory.” At the same time, Quṭb pours his scorn upon the enemies of democracy, rejecting their position. He says, “I do not know how I should name that faction which opposes freedom, trying to stand as a stumbling block in the path of democracy. Rather, this gang goes even further than that and claims, without shyness or shame, that its purpose and lofty goal and hope is to liberate the world from the shackles of enslavement, aiding the weak and giving each his rights.”
Quṭb continues his attack and mockery, “What a mighty word that emanates from their mouths. They are trying to misguide the minds of the innocent and poor and think that the venom which they infuse every now and then has entered the arteries of the limbs (of a person) such that he has believed their message and accepted their propaganda However, the reality has been unveiled and it has become open, bright and visible. The truth has become clear to everyone with eyes, we know that this vile, weak propaganda is baseless and is only the figment of the imagination of the liar and the invention of a mind that is wicked and hypocritical.”
In the face of all of this wicked propaganda against democracy that comes from wicked, evil souls, Quṭb believes that victory and glory will be for democracy. He says, “There is no doubt that Allāh will write victory for democracy, mighty victory, and plain sorrow for the enemies of freedom, and Allāh causes not the reward of the workers to be lost.” Then Quṭb says, “The world, since its beginning, has never been devoid of wars and raids, and not for any period amongst the periods of history did the factors of oppression and tyranny subside. Yet, events and (the passing) of days have taught us that the state [which his founded upon] oppression lasts for an hour and the state [founded upon] truth lasts till the establishment of the Hour.” Quṭb, within the context of his article, is speaking about democracy.
In a previous article published on 14th May 1943, “Musānadah alḤulafāʾ wal-Tahakkum ʿalā Khuṣumihim” (Supporting the Allies and Taunting Their Opponents) Quṭb expressed similar meanings, but with even clearer words. In this article Quṭb wrote, “Germany has transgressed and gone beyond bounds until they violated the sanctity of the desert and tampered with its sacredness. But then the secure desert which (always) fulfils its covenant dealt them harsh and bitter lessons with a pungent taste, all under its glowing sun and smooth sand. Our noble allies drove away the lair (of the Germans) and thus, clear victory, through the power of truth and certainty, was theirs.” Here, Quṭb is referring to the Battle of ʿAlamayn which took place during the second half of 1942 and in particular the British forces under the command of Viscount Bernard Montgomery who defeated Rommel’s forces. During this time no one in Egypt was using the words
“Our allies” and even those who were in support of freedom and democracy did not use such a phrase, indicating Quṭb’s extremely tight allegiance towards Freemasonry and its objectives.
Afterwards, Quṭb writes, “So congratulations to the mujāhidīn from our English and American brothers. This is plain victory, so traverse upon the blessing of Allāh, for the affair has become light and the tidings of victory and Allāh are with you.” Not sufficing with describing the English and Americans as “mujāhidīn”, Quṭb went on to raise them even greater to the level of messengership, saying “Indeed truth has come, and falsehood has vanished. Rather, the truth has been aided and the treacherous have perished. The signs of victory are flapping with glow and pride. The desert has emptied save from its righteous, loyal men. For the men of truth and the messengers of democracy were able to repel the plot of the plotters and throw it back upon them…”
Namnam observes that the language of Sayyid Quṭb comprises words of literary heritage as well as words of the Qurʾān in the course of his speech about democracy, the Allies, truth, freedom and the likes. This is not surprising because during the same period in his life, he was writing materials on the depiction of art in the Qurʾān, the book by this title, “al-Taṣwīr al-Fannī Fī al-Qurʾān” being published in 1945.
However, whilst those writings were purely literary and artistic writings, aimed at highlighting literary and artistic beauty in the Qurʾān, they were not religious and ideological, unlike his writings about democracy. These writings in the Freemasonic newspaper, al-Tāj al-Miṣrī carried a strong religious spirit within them as is clear from the language used. Quṭb considered the English and Americans as “mujāḥidīn” (wagers of jihād), “rusul al-dīmuqrāṭiyah” (messengers of democracy), “rijāl al-ḥaqq” (men of truth), “ḥulafāʾunā” (our allies), “ikhwānunā” (our brothers), and he made supplication for them “Allāhu maʿakum” (Allāh is with you).
Quṭb’s Islamist Era Writings and His Visit to the United States
The Freemasonic lodges in Egypt were completely and wholeheartedly with the Allied Forces in the war and the Egyptian Grand National Lodge took a very biting stance towards the Germans due to their position towards the Jews. These writings of Quṭb in al-Tāj al-Miṣrī show a strong Freemasonic spirit and sentiment and his enthusiasm within these writings help in unravelling the mysteries of his mission in the United States in 1948 which also coincide with his first religiously motivated book, “al-ʿAdālah al-Ijtimāʿiyyah Fī al-Islām” (Social Justice in Islām) in which he interprets early Islāmic history with a Marxist, Socialist outlook and spouts his Bāṭinī, Rāfiḍī poison towards the third caliph, ʿUthmān bin ʿAffān (). In the same book he praised the revolution of ʿAbdullāh bin Sabaʾ, claiming it represented the true spirit of Islām. This book on Social Justice was founded upon revilement of the Companions from a Socialist, Marxist perspective and reminds us of those Bāṭinī Rāfiḍī revolutions of old which were aimed at harming Islām, the Muslims and their lands, all under the claims of freedom, justice and equality.
Quṭb went to the United States and remained there for two years. During that period he travelled extensively, meeting with figures of different backgrounds. He mentioned how he was a member of various religious clubs and associations, participating in their events. On his return to Egypt he wrote of his stay in Greeley in Colorado as an example of what he experienced. When he came back, Quṭb took a new direction. In 1951, he wrote the book Maʿrakat al-Islām walRaʾsamāliyyah (The Battle Between Islām and Capitalism) and a little later in the same year, al-Salām al-ʿĀlamī wal-Islām (World Peace and Islām). In this latter book, he speaks of the Muslims needing a Communist type military that would scare the tyrants. He also began writing articles in numerous newsletters such as al-Daʿwah which belonged to al-Ikhwān and also al-Liwāʾ al-Jadīd. It was the same year in which he started writing his commentary of the Qurʾān, al-Dhilāl. In all of these writings it was clear that he was pushing a new orientation under the flag of Islām. All of this activity began as soon as he arrived from the United States.
Sayyid Quṭb and the Freemasonic Principles of Freedom of Belief, Universal Brotherhood and Unity of Religions
Just as we saw with Jamāl al-Dīn al-Afghānī, Ḥasan al-Bannā and before them the followers of Bahāʿīsm, (a Freemasonic pseudo-religion erected to push a one-world religion), Sayyid Quṭb’s writings also contain ideas of the unity of religions and universal brotherhood. The citation from Quṭb regarding Islām being a “perfect blend” between Communism and Christianity has already preceded. Shaykh Rabīʿ bin Hādī said, referring to Quṭb’s commentary on other religions, “His speech here is strange in that he is calling to the Freemasonic ideology, the ideology of the brotherhood of humanity” and the Shaykh goes on to quote Quṭb’s speech about Hinduism and Judaism. Quṭb says that Hinduism, like Judaism is a closed religion which does not really allow outsiders to enter its fold due to the class structure it is built upon and that “it does not permit the ideology of global humanity which allows the preparation of a global society that is open to all (people).” When speaking about Christianity Quṭb highlights that its leaders are focused only on connecting the hearts to Allāh yet neglect addressing other aspects of life. He says that Christianity is devoid of the regulatory aspect which governs daily life, “Over the passing of time, Christianity became restricted to inside the church only and outside life was furthest removed from its pure, magnanimous spirit.” It is in this same manner that he praises the people of waḥdat ul-wujūd, the Ṣūfīs, he praises them for their devotion to the concept of unity and oneness, but finds fault with them for neglecting political aspects of life.
Sayyid Quṭb also said, “For Islām does not desire the freedom of worship for its followers only, rather it affirms this right for all the different religions and it tasks the Muslims to fight and defend this right for all people and it [even] allows them to fight under this flag, the flag which guarantees the freedom of worship for the adherents of all other religions and by this it confirms that it (Islām) is a worldly organisation (providing) freedom – everyone is able to live in its shade, in safety, enjoying their religious freedom – having equality with the Muslims and having the protection of the Muslims …so that it is realised that it is a free world order.” In the same book, he says, “And Islām does not feel uneasy about the differences of mankind in creed (ʿaqīdah) and methodology (manhaj) rather it considers this as something necessitated by natural disposition and a goal from a higher will in life amongst the people.”
He also said in his Qurʾān commentary, “Verily, the freedom of belief is the very first of the rights of a human, by which his being described as a human is established [meaning, he is a human because has the right of the freedom of belief]. Hence, the one who takes away the right of the freedom of belief from a person, then he takes away his humanity away from him from the very outset. Alongside this freedom of belief, there is also the freedom of calling to one’s belief (ḥurriyat ud-daʿwah lil -ʿaqīdah), and the right to be safe from harm and tribulation. Otherwise, it is merely freedom only in name, it has no meaning or expression in outward life.”
Sayyid Quṭb also said in, “The message of Islām was actually a revolution against the ṭāghūt (false god) of religious bigotry ever since it announced the (right of) the freedom of belief (ḥurriyat ul-iʿtiqād) , in its greatest form, “There is no compulsion in religion. Verily, the right path has become distinct from the wrong path. Whoever disbelieves in ṭāghūt and believes in Allāh, then he has grasped the most trustworthy handhold that will never break.” (2:256), “And had your Lord willed, those on earth would have believed, all of them together. So, will you then compel mankind, until they become believers.” (10:99). So it shattered the ṭāghūt (false god) of religious partisanship, so that it may replace it with absolute freedom (assamāḥah al-muṭlaqah), nay, that protection (ḥimāyah) of the freedom of belief, and the freedom of worship, should become obligatory upon the Muslim for the people of other religions in the Islamic land.”
He also said, in “For Islam does not desire the freedom of worship for its followers only, rather it affirms this right for all the different religions and it tasks the Muslims to fight and defend this right for all people and it [even] allows them to fight under this flag, the flag which guarantees the freedom of worship for the adherents of all other religions and by this it confirms that it (Islām) is a worldly organisation (providing) freedom – everyone is able to live in its shade, in safety, enjoying their religious freedom – having equality with the Muslims and having the protection of the Muslims.”
دار السلام - Darussalam 