The researcher specializing in Islamic affairs, Hisham Al-Najjar, in his book "How to Dialogue with an Extremist and How to Protect Your Children from Extremism" was keen to contradict the actions of Sayyid Qutb when he benefited from the theses of Abu Al-A''la Maududi with the aim of Egyptianizing the ideas of accusing societies and regimes of infidelity and rebelling against them by armed force. In his book, he presented many intellectual issues and problems. Abu al-Ala opposed Maududi''s theses and criticized his ideas with depth, sobriety, and credibility from his contemporaries among the great Indian thinkers, such as the thinker Wahid al-Din Khan, who had important contributions in responding to Maududi''s ideas.He pointed out, "If Sayyid Qutb turned his attention to India, calling for a unilateral reading and an authoritarian, takfiri interpretation of Islam, we called from the same arena there for the visions that are most coherent, reliable, and in harmony with the teachings of Islam, its tolerance, mercy, and comprehensiveness, to support our intellectual theses related to the effort to form a coherent intellectual framework that opposes... For methods of atonement and violence."Al-Najjar divided the book published by Dar Sama into three axes: the first is educational, the second is intellectual, and the third is political. I think it is the first treatment that comprehends these three dimensions of combating extremist thought, whether its educational sources or intellectual origins, in addition to its deceptive political claims and narratives. He said, "I was, and still am, certain that a person does not suddenly turn into an extremist overnight. Rather, there are educational patterns and behaviors that he grew up with since his childhood, whether at home or school, that grow in him day after day until they come into contact with external influence, and in his youth or adolescence he is exposed to attempts to attract them." If he is recruited into a Salafist, Muslim Brotherhood, or Jihadi group, etc., then he will be prepared to join a secret takfiri group. Therefore, I traced many of these behaviors in the first part, for example, accustoming the child within the family to secrecy and secrecy, sanctifying symbols within the family, disrespecting specialization, and disrespecting discussion and dialogue. Rationality, not using logic, and the prevalence of unilateral reception from above, etc., are behaviors that none of us may not notice the danger of, and which enhance the individual''s long-term potential to be attracted to similar ones within closed extremist groups when he grows up."

The researcher specializing in Islamic affairs, Hisham Al-Najjar, in his book "How to Dialogue with an Extremist and How to Protect Your Children from Extremism" was keen to contradict the actions of Sayyid Qutb when he benefited from the theses of Abu Al-A''la Maududi with the aim of Egyptianizing the ideas of accusing societies and regimes of infidelity and rebelling against them by armed force. In his book, he presented many intellectual issues and problems. Abu al-Ala opposed Maududi''s theses and criticized his ideas with depth, sobriety, and credibility from his contemporaries among the great Indian thinkers, such as the thinker Wahid al-Din Khan, who had important contributions in responding to Maududi''s ideas.He pointed out, "If Sayyid Qutb turned his attention to India, calling for a unilateral reading and an authoritarian, takfiri interpretation of Islam, we called from the same arena there for the visions that are most coherent, reliable, and in harmony with the teachings of Islam, its tolerance, mercy, and comprehensiveness, to support our intellectual theses related to the effort to form a coherent intellectual framework that opposes... For methods of atonement and violence."Al-Najjar divided the book published by Dar Sama into three axes: the first is educational, the second is intellectual, and the third is political. I think it is the first treatment that comprehends these three dimensions of combating extremist thought, whether its educational sources or intellectual origins, in addition to its deceptive political claims and narratives. He said, "I was, and still am, certain that a person does not suddenly turn into an extremist overnight. Rather, there are educational patterns and behaviors that he grew up with since his childhood, whether at home or school, that grow in him day after day until they come into contact with external influence, and in his youth or adolescence he is exposed to attempts to attract them." If he is recruited into a Salafist, Muslim Brotherhood, or Jihadi group, etc., then he will be prepared to join a secret takfiri group. Therefore, I traced many of these behaviors in the first part, for example, accustoming the child within the family to secrecy and secrecy, sanctifying symbols within the family, disrespecting specialization, and disrespecting discussion and dialogue. Rationality, not using logic, and the prevalence of unilateral reception from above, etc., are behaviors that none of us may not notice the danger of, and which enhance the individual''s long-term potential to be attracted to similar ones within closed extremist groups when he grows up."