Sayyid Qutb mutum ne fitacce daga cikin manyan malamai na tunanin Musulunci, daga cikin mutanen Farkawar Musulunci ta zamani.... Ya mallaki tsayuwar imani ta gaskiya, mutum ne na Jihadi, gwagwarmaya, sadaukarwa, da gaskiya ga Al'umma. Ya wadatar da gadon Musulunci da ayyuka masu kyau na adabi da tunani.

‘Sayyid Qutb was an outstanding personality from amongst the great figures of Islamic thought, from the men of contemporary Islamic Awakening....He possessed the true Imaanic stance, a person of Jihad, struggle, sacrifice, and sincerity to the Ummah. He enriched the Islamic heritage with masterpieces of work from literature and thought'.

Shaykh Ahmed Fareed, Mawaaqif Imaaniyah.

-Shaykh Ahmed Fareed, Mawaaqif Imaaniyah.

Ina cewa akwai babi a cikin wannan littafi (Milestones) wanda yake da matuƙar amfani, mai suna ‘La ilaha illallah minhaj hayah’......shi (Sayyid Qutb) ya rubuta wasu kalmomi wanda nake ganin kamar haske ne daga haske, ilhama (wahayi).

‘I say that there is a chapter in this book (Milestones) which is of great benefit, called ‘La ilaha illallah minhaj hayah’......he (Sayyid Qutb) has written some words which I believe are like light from light ilham (inspiration)’.

- Shaykh Nasiruddeen al-Albani, ‘al-I’tidal fee Sayyid Qutb’.

- Shaykh Nasiruddeen al-Albani, ‘al-I’tidal fee Sayyid Qutb’.

Sayyid Qutb shi ne…..‘fitaccen mutum a duniyar Musulunci a rabin karni na biyu na karni na 20’.

‘Sayyid Qutb is....‘the most famous personality of the Muslim world in the second half of the 20th century’.

- Robert Irwin, Shin wannan ne mutumin da ya zaburar da Bin Laden?

- Robert Irwin, Is this the man that inspired Bin Laden?

Sayyid Qutb ya gina rayuwarsa a kanta, kuma ya sadaukar da alkalaminsa dominsa: Da'wah (kira) zuwa ga Tauhidi (tauhidin Allah) "a mulki da shari'anta," yana ƙin dokokin da mutane suka ƙirƙira, da kuma tsayawa kai da fata ga waɗanda suka aikata hakan (suna shari'anta da mulki da wanda ba dokar Allah ba).

‘Sayyid Qutb based his life upon, and what he dedicated his pen for: the Da’wah (call) towards Tawhid (monotheism) of Allah “in ruling and legislating,” rejecting the man-made laws, and confronting those who committed that (legislating and ruling by other than Allah’s rule)’.

Shaikh Bakr Abu Zaid, Ofishin Shugabancin Bincike da Fatawoyin Musulunci.

-Shaykh Bakr Abu Zaid, Office of the Presidency of Islamic Research and Legal Verdicts.

‘Sayyid Qutb yana cikin malamai na Musulunci da cikin masu kiran mutane zuwa addini. Allah ya kawo amfani ta hannunsa kuma ta wurinsa Ya shiryar da mutane da yawa.’ - Shaykh Ibn Jibreen, Ofishin Shugabancin Bincike na Musulunci da Hukunce-hukuncen Shari'a.

‘Sayyid Qutb (is) among the scholars of the Muslims and among the people of da'wah. Allah has brought benefit by (him) and through (him) He has guided many people.’ - Shaykh Ibn Jibreen, Office of the Presidency of Islamic Research and Legal Verdicts.

'Sayyid Qutb (a cikin) littafinsa da yanzu ya shahara, Ma'alim fi'l-tareeq (Milestones)........ya yi Allah-wadai da tsarin da ake da shi a cikin al'ummomin Musulmi a matsayin Jahiliyyah, ya samar da jagororin ga masu fafutukar Musulunci, kuma ya bayyana matakan da dole ne su dauka domin kafa al'umma bisa shiriyar Allah.'

‘Sayyid Qutb (in) his now-celebrated book, Ma'alim fi'l-tareeq (Milestones)........denounces the existing order in Muslim societies as Jahiliyyahh, provides guidelines for Muslim activists and describes the steps they must take to establish a society based on divine guidance’.

Zafar Bangash, Cibiyar Nazarin Tunanin Musulunci na Zamani.

-Zafar Bangash, Institute of Contemporary Islamic Thought.

"....Mun ji cewa an aiwatar da hukuncin kisa....a kan Imam Shahid Sayyid Qutb....Babban rashi ne. Sayyid Qutb....mutumin da ya rike addininsa da karfi, yana dogara ga nasarar Allah. Ku karanta Milestones domin ku gano dalilin da ya sa aka kashe Sayyid (Qutb)."

‘....We heard that the death sentence....on Imam Shahid Sayyid Qutb.....had been carried out....Such a great loss. Sayyid Qutb....a man who held fast to his religion, trusting in Allah’s victory. Read Milestones to find out why Sayyid (Qutb) was executed'.

- Zainab al-Ghazali, Komawar Fir'auna.

- Zainab al-Ghazali, Return of the Pharaoh.

Mijina shi ne Muhammad Yusuf Hawwaash (Allah ya yi masa rahama). An haife shi a ranar 12 ga Oktoba, 1922. Ya samu takardar difloma daga Makarantun Masana'antu a shekarar 1943. Ya shiga Ikhwaan (Muslim Brotherhood) yayin karatunsa a lardin Gharbiyyah. Ya aure ni a shekarar 1953, kuma na haifi 'ya'ya biyu daga gare shi, Ahmad da Sumayyah. Yanzu dukansu likitoci ne, kuma kowannensu yana da 'ya'ya huɗu, maza da mata.

My husband is Muhammad Yusuf Hawwaash (May Allah have mercy upon him). He was born on the 12th of October 1922. He achieved a diploma from Industrial Schools in 1943. He joined the Ikhwaan (Muslim Brotherhood), during his studies in the Gharbiyyah province. He married me in 1953 and I had from him two children, Ahmad and Sumayyah. They are both now doctors, and each has four children, both male and female.

Wani daga cikin 'yan'uwa ya ba da shawarar in aure shi, domin in taimaka masa wajen ɗaukar nauyin da'awa (kira zuwa ga Allah). Ya zauna tsawon shekara guda gaba ɗaya, duk lokacin da ya haɗu da ɗan'uwana yana cewa "Har yanzu muna kan yarjejeniyarmu", amma bai yi neman aure ba saboda matsalolin da iyalinsa ke fuskanta. A ƙarshen shekarar, na ce wa ɗan'uwana ya sanar da shi cewa wannan al'amari ya ƙare. Lallai mun kawo ƙarshen al'amarin, sai wani ɗan'uwa ya zo ya nemi aurena, amma sai ya dawo [Yusuf], ya sake maimaita buƙatarsa. Sai na ƙi, ɗan'uwana kuwa ya shawarce ni da in yi sallar Istikhara. Lokacin da na yi sallar, na ga kaina a falon gidanmu da ke ƙauye, babu haske. Sai wani fitila mai haske ya rataya a gabana, a siffar fuskarsa, sai na amince kuma aka yi ɗaurin aure. Daga baya ya gaya mini cewa lokacin da ya yi Istikhara, ya ga ni ina alwala, shi kuma yana zuba mini ruwa, kuma duk da cewa ruwan ba shi da yawa, na yi alwalar da kyau.

One of the brothers recommended me to him as a wife, to help him carry the burden of the da`wah (calling to Allah). And he remained for a whole year, whenever he met my brother, saying "We are still on our agreement", but he did not propose because of problems his family was going through. At the end of the year, I told my brother to inform him that this matter was over. Indeed we ended the matter, then another brother came to propose to me, but then he [Yusuf] returned, to reiterate his request anew. So I refused, and my brother advised me to pray Salaat-ul-Istikhaarah. When I prayed, I saw myself in the reception of our house in the village, and there was no lighting. Then a bright lamp was hanging in front of me, in the shape of his face, so I agreed and the contract was made. He later told me that when he made Istikhaarah, he saw me making wudoo' with him pouring the water for me, and even though it was not much water, I did it well.

Ya kama shi bayan an yi aqd, sannan lokacin da aka sake shi, muka yi aure, muka zauna tare shekara guda. Sannan aka kama shi a shekarar 1954, kuma bayan an yanke masa hukunci, ya ba ni zabi: in zauna da shi ko in rabu da shi. Sai na tsawata masa sosai, na kuma sanar da shi wani abu da bai sani ba. Wato a lokacin da muke tsakanin khidima (lokacin zumunci kafin aure), sai ya yi jawabi a wani taro na jama'a a sarari, sai ya suma, aka kai shi asibiti. Daga nan aka gano cewa daya daga cikin kodarsa ta lalace sosai, saboda wata tsohuwar cuta da ya kamu da ita lokacin da yake gidan kurkuku a matsayinsa na dalibi, a cikin wani daki cike da ruwan sanyi a lokacin hunturu. [A lokacin] 'yan'uwa sun ba ni zabin soke [alkawarin] idan ina so, amma na ki, saboda ba zan so in rabu da shi ba a wannan tafiya, saboda wannan yanayi da Allah Madaukakin Sarki ya sanya shi a ciki, a cikin daya daga cikin jarabawowinsa.

He was imprisoned after the Aqd [contract], then when he was released, we married and stayed together for one year, then he was imprisoned in 1954 and after the sentence was passed, he gave me the choice of staying with him or divorce. So I reprimanded him harshly, and informed him of something he did not know. That once during our engagement, he was giving a talk in one of the open gatherings, and he fell unconscious, and was taken to hospital. Then we found that one of his kidneys was severely damaged, because of an old illness he got when he was imprisoned as a student, in a cell filled with cold water in winter. [At that time] the brothers offered me to cancel [the engagement] if I wanted, but I refused not to be with him on this journey because of this situation that Allah Almighty had placed him in during one of his trials.

Lokacin da muka yi aure a shekarar 1953, na haifi Sumayyah bayan watanni goma da aurenmu, kuma bayan haka da kwana 17, jami'an tsaro suka zo don kama shi. Mun kasance muna zaune a toshe ɗaya da Anwar As-Sadat, wanda a lokacin shi ne shugaban Taron Musulunci. Kuma saboda alaƙar Muhammad ﷺ da duk waɗanda ke kewaye da shi ta kasance mai kyau, masu tsaron Sadat sun gargaɗe shi yayin da yake gabatowa toshen, watau cewa jami'an tsaro suna cikin gida, sai ya ɓoye na ɗan lokaci.

And when we married in 1953 I bore Sumayyah after ten months of marriage, and after that by 17 days, the security services came to arrest him, and we used to live in the same block as Anwar As-Sadat, who was the head of the Islamic Conference at the time. And because Muhammad's relationship was good with all those around him, the guards of Sadat warned him as he approached the block, i.e. that the security services were inside, so he stayed on the run for a while.

خلال هذه الفترة، زارني مرة، فرآه حراس السادات، لكنهم لم يُخبروا أحداً، فتمكّن من العودة من حيث أتى. وبعد ذلك جاءت إحدى أخواتي لتأخذني وتستضيفني خلال غياب زوجي، لكن عندما هممنا بالمغادرة وجدنا أجهزة الأمن تحيط بنا، وأرادوا اعتقالي. فقررت ألا أذهب معهم في صمت، حتى أكشف نظامهم الظالم أمام الناس الذين خدعوهم، فصرختُ بأعلى صوتي بأنني لن أذهب معهم مهما فعلوا، وانتقدتُ تصرفاتهم. فخرج أنور السادات وسأل عما يجري، فأجبته: "إهانة النساء وانتهاك الخصوصية يحدث في هذا العصر الأسود الذي تعيشونه." فهدّأني، وأمر الضابط بحمل حقائبي وأن يأخذني إلى المكان الذي أريده. فقلت له: "سأذهب إلى بيت سيدك وتاج رأسك، المرشد المحترم (الهضيبي) [مرشد الإخوان]". والحقيقة أنني بقيت في البيت مع زوجة المرشد وبناته وحدهن، لأن جميع الرجال من أسرته كانوا في السجن، إلى أن ظهر زوجي، فحوكم وحُكم عليه بالسجن مجموعاً خمساً وخمسين سنة.

Dangantakarsu ta fara ne tun bayan hukuncinsu a shekarar 1955, domin an yanke wa Muhammad hukuncin shekara 55, shi kuwa shahid Sayyid Qutb an yanke masa shekara 15; dukkansu an sake su a shekarar 1964. Sun kasance tare a duk tsawon wannan lokaci, ko a gidan yari ko a asibiti, don haka dangantakarsu ta bunkasa ta kuma karfafa ga juna. Suna cika juna, kuma kowannensu yana samun a wurin dayan abin da yake bukata - za su cika juna. Muhammad yana amfana yana kuma koyo daga tunani (Fikr), al'adu, ilimi (Ilm) da zurfin shahid Sayyid, shi kuma Sayyid yana koyo game da tarihin Ikhwaan, kungiyarsu, manhaj (tsari), da duk abin da ya shafi Jama'ah daga wurin shahid Muhammad, domin ya shiga kungiyar kafin shi. Don haka suna matukar kusa da juna. Muhammad yakan ce: "Kowane babi da kowace jumla a littattafan Ustaazh Sayyid, na san lokacin da aka rubuta ta, da dalilin rubuta ta, da muhawarar da ta biyo baya lokacin da ta fito yadda ta fito." Muhammad ﷺ kuma ya ga Yusuf (AS) [a mafarki], yana cikin Leemaan Turah, sai Ustaazh Sayyid yana rubutu a kan Suratu Yusuf a littafinsa Adh-Dhilaal [Cikin Inuwar Alkur'ani], sai ya ce masa: "Ka sanar da Sayyid cewa wannan surar tana da abin da yake nema: {Hukunci na Allah kadai ne}." Haka suka ci gaba da zama tare har bayan shahadarsu, 'yan'uwa suna cewa: "Hakika rahamar Allah ce a kan mutanen nan biyu, da ya zabi dukansu su yi shahada tare, don in ba haka ba da wuya daya ya iya yin hakuri da rabuwa da dayan."

Their relationship probably started after their sentencing in 1955, for he had been given 55 years, and the shaheed Sayyid Qutb 15; both were released in 1964. They remained throughout this period together, whether in prison or in hospital, so their relationship developed and strengthened for each other. They complemented each other and would find with the other something he needed - they would complete each other. Muhammad would benefit from and learn, the Fikr (thought), culture, Ilm (knowledge) and depth of the shaheed Sayyid, while Sayyid would learn about the history of Ikhwaan, their organization, Manhaj (methodology), and anything related to the Jamaa`ah (group) from the shaheed Muhammad, because he had joined before him. And so, they were very attached to each other. Muhammad would say: ‘Every chapter and every phrase in the books of Ustaadh Sayyid, I know when it was written, what the occasion was, and the discussion about it when it appeared as it did.’ And Muhammad saw Yusuf (as) [in a vision], while in Leemaan Turah, and Ustaadh Sayyid was writing on Surat-Yusuf in his book Adh-Dhilaal [In the Shade of the Qur'aan], and he [Yusuf (as)] said to him: "Inform Sayyid that the surah has what he is looking for: {Indeed judgement is only for Allah}." And thus they remained until after their shahhadah (martyrdom), the brothers would say: "Indeed it from the mercy of Allah over these two men, that He chose them both for martyrdom together, otherwise one would not be able to be patient with splitting from the other."

Bayan an sake shi a shekarar 1964, na shiga asibiti domin yin tiyata, kuma bayan na fita, aka warkar da ni da falalar Allah, sai ya so mu yi wasu lokuta a gonar mahaifinsa. Don haka na sanar da shi cewa zama a can na dogon lokaci yana mini wahala, musamman ba tare da mataimaki da zai taimaka mini da ayyukan gida, wanki da sauran abubuwa ba. Sai ya ce mini: ‘Ya kamata ka rika yin zikiri da neman gafara a lokacin aikinka, kuma za a ba ka lada, ka kuma yi hakuri da ihtisaab (neman ladanka a Lahira), ta hanyar kyautatawa ga dangi.’ Sai na amince, muka yi tafiya. A daya daga cikin kwanakin nan, jim kadan bayan tafiyarmu, ya sanar da ni cewa zai yi raka'o'i biyu na sallah, har sai an shirya abinci, kuma ya ci gaba da sallah daga karfe tara na safe zuwa biyu na rana. Duk lokacin da na bude kofa, sai in same shi yana sallah yana kuka. Har muka ji karar buga kofar gidan, sai muka ga jami'an tsaro ne. Sai na bude kofar dakinsa, na sanar da shi cewa jami'an tsaro sun zo, kuma ya kammala sallarsa ya je ya same su. Haka kuma ya yi. Sun yi kokarin kwashe shi tare da su, amma ya roke su su bar shi har sai ya yi ghusl. Sannan ya roke ni da tsanani da in ba shi Mushafi [kwafin Alkur'ani], amma ban da wani sai wanda na rubuta wata karamar sako a ciki zuwa ga Ahmad [dansa] da nake shirin ba shi kyauta. Sai ya yi alkawarin cewa zai dawo mini da shi ko da zai je duniyar Mars ya dawo, don haka na ba shi.

After his release in 1964, I went into hospital for an operation, and after coming out, and being cured by Allah's bounty, he wanted us to spend some time on his father's farm. So I informed him that staying there for a long time was hard on me, especially without a helper to help me with household duties, washing and other things. So he said to me: ‘You should make dhikr and seek forgiveness during your work, and you will be rewarded, and have patience and Ihtisaab (looking to your reward in the Hereafter), in being good to your relatives.’ So I agreed, and we travelled. And on one of the days straight after our travel, he informed me that he would pray two rak`ahs, (units of prayer) until the food was prepared, and he continuously prayed from nine in the morning to two in the afternoon. Whenever I opened the door, I would find him praying and crying. Until we heard a bang at the door of the house, and found it was the security services. So I opened the door to his room, and informed him that the security services were there and that he should finish his prayer and see them. And he did just that. They tried to take him with them, but he asked them to leave him until he could make ghusl. He then asked me extensively for a Mushaf [copy of the Qur'aan], but I did not have except the one which I had written a small message to Ahmad [the son] and was going to give him as a present. So he promised me that it would return to me even if it had to go to Mars and back, so I gave it to him.

Sannan zaluncin gwamnati ya fara ƙaruwa cikin tsanani. Domin bayan an mayar da ni daga shugabar makaranta zuwa malama, sannan daga wata lardi zuwa wata, sannan daga koyarwa ta yau da kullum zuwa masu buƙatu na musamman, a lokacin ɗaurinsa na farko, hukumomin tsaro suka fara kamfen ɗin ɗaure ni. Har a ƙarshe suka cimma abin da suke so, aka ɗaure ni tsawon watanni shida a gidan yari na Al-Qanaatir, wanda na shafe a cikin zubar jini akai-akai, har sai da aka yi min tiyata don cire mahaifa bayan haka. Don haka, ban halarci komai ba sai yanke hukunci. Lokacin da ya gan ni cikin halin rauni, ya sanar da ni cewa bai san da ɗaurina ba, har sai da karnuka suka yage tufafinsa, sai ya aika a kawo masa tufafi daga gida, sai Ahmad ya ba mai gadin tsofaffin tufafi don kada su sace sababbin tufafin. Da ya gan su, sai ya sani cewa ba na cikin gida ba.

Jami'in ya nemi mu je ziyarar ƙarshe gare shi, kafin a aiwatar da hukuncin, sai na ɗauki Ahmad da Sumayya tare da ni. Na shirya masa abinci mai kyau, muka je ganinsa, amma sun ƙi barin in shigar da abincin. Suka ci gaba da kai mu wani alfarwa mu jira na ɗan lokaci, sannan suka kai mu wata, har muka shiga alfarwa huɗu, a ƙarshe masu tsaron suka kawo shi, suna ja da shi cikin wulakanci, suka "jefa" shi a gabanmu cikin alfarwar. Muhammad ﷺ ya ce: "Ban san abin da zan yi nadama a kai ba? Suna so in miƙa neman afuwa da nadama kan abin da na aikata, amma me na aikata da zan yi nadama a kai?" Sa'ad da na roƙi jami'in ya kawo abincin, ya ƙi, sai Muhammad ﷺ ya ce mini: "Kada ki gajiyar da kanki, kuma kada ki ɓata lokacin da za mu iya zama tare. Idan suka kawo abincin, za su matsa mini in ci yanzu, alhali ina azumi." Ahmad ya je ya zauna a cinyar mahaifinsa, yana ci gaba da kuka yana cewa: "Yara suna ci gaba da faɗa mini, ke wanda mahaifinki ya so ya kashe Abdul-Nasser." Sai shahidin ya amsa masa: "Ma'aunan yau an juya su, ba za a gyara su ba yau, lallai: 'Za Mu kafa Ma'aunan Adalci a Ranar Alƙiyama.'" Ya ba ni shawarar in kula da yara da kyau, ni kuwa na ba shi shawarar ya kula da kansa da kyau, ziyarar ta ƙare. A safiyar ranar 29 ga Agusta, 1966, da [lokaci ya ɓace] da safe, rediyo ya watsa labarin cewa an aiwatar da hukuncin kan shahidai ukun. Ina shirya karin kumallo a lokacin, sai na ci gaba da cewa "Inna lillaahi wa innaa ilayhi raaji`oon," ina neman gafara, hawaye na ba su tsayawa ba, alhali babu wanda ya san halin da nake ciki. Masu kisan ba su gamsu da wannan ba, suka aika a kira ni, suka sa ni na sanya hannu cewa babu sallar jana'iza a gare shi, suka ba ni kayansa, amma Mushaf (Alƙur'ani) na Ahmad ba ya cikinsu.

The asked us to pay the final visit to him, before the carrying out of the sentence, so I took Ahmad and Sumayyah with me. I prepared for him good food, and we went to see him, but they refused to let me take the food in. They kept taking us into a tent to wait for some time, then taking us to another, until we had been into four tents, and in the end the guards brought him, dragging him in a derogatory manner, and 'threw' him in front of us inside the tent. And Muhammad would say: ‘I don't know what to be regretful over? They want me to put forward an apology and regret over what I have done, but what have I done to be regretful over?’ And when I asked the officer to bring in the food, and he refused, Muhammad said to me: "Don't tire yourself, and waste the time that we can spend together. If they bring the food in, then they will insist that I eat now, and I am fasting." Ahmad went and sat on his father’s lap and kept crying saying: "The boys keep saying to me, you whose father wanted to kill Abdul-Nasser". So the shaheed replied to him: "The scales today are reversed, and they will not be corrected today, indeed: ‘We Shall set up the Scales of Justice for the Day of Judgment.’ He advised me to good with the children, and I advised him to good with himself, and the visit ended. On the morning of 29th of August 1966, at [number missing] in the morning, the radio broadcast the news that the sentence had been carried out on the three Martyrs. And I was preparing breakfast at the time, so I kept saying ‘Inna lillaahi wa innaa ilayhi raaji`oon’, and seeking forgiveness, with my tears not stopping, while no- one was aware of my situation. The murderers were not content with this, and sent for me, and made me sign acceptance that there would not be a janaazah (funeral prayer) for him, and they gave me his things but Ahmad's Mushaf (Qur’an) was not amongst them.

Shi (Allah ya yi masa rahama) yana da kyawawan halaye. Daya daga cikin sifofinsa mafi muhimmanci shi ne karimci. Wata mai aiki da take aiki a gidansa ta taba korafi a gare ni bayan Aqd (daurin aure), cewa ba ya cin abincin da take dafawa, domin gidansa koyaushe a bude yake ga 'yan'uwa dalibai, wadanda suke nesa da gida ko cikin kunci. Ko yana nan ko bai nan, sukan shigo su ci abinci, su saka duk tufafinsa da suka so, wani lokaci kuma su dauki kudinsa, sannan ya dawo ya ci cuku da halawa da ya saya daga shagunan 'yan kasuwa.

He (may Allah have mercy on him), was of kind manners. One of his most important attributes was his generosity. The helper who used to work for him, once complained to me after the Aqd (marriage contract), that he did not eat from the food that she would prepare, because his house was always open to the brothers who were students, away from home or in hardship. Whether he was there or not, they would come in and eat, wear whatever of his clothes they wished and sometimes take his money, then he would come back and eat cheese and halaawah from the grocers.

Haka kuma Ithaar [fifita wasu a kan kai]. Ba ya yarda ko kaɗan cewa za a iya samun rashin fahimta tsakaninsa da 'yan'uwansa. Kamar yadda yake tsaftatacce a jiki da halaye. Yakan yi ghusl sama da sau biyar a rana,ban da wudu'i.

Similarly Ithaar [preference of others]. He would not accept at all that there could be a misunderstanding between him and his brothers. Just as he was clean in body and manners. He would make ghusl more than five times a day apart from wudoo'.

Wasiƙunsa daga kurkuku darussa ne na Tarbiyya [tarbiyya ta ilimantarwa] a cikin Aqeedah [akida], Imani [imani], Sabr [haƙuri], da Istiqamah [dagewa a kan gaskiya]. Sun zama kayan tafiya a gare ni a wannan hanya, ga kuma wasu misalai daga cikinsu:

His letters from prison were Tarbiyah [educative] lessons in Aaqeedah [belief], Imaan [faith], Sabr [patience], and Istiqamaah [steadfastness]. They were a provision for me on this path, and here are some examples:

Kamar yadda yake mai tausasa a ji, haka kuma yakan ɗora hannunsa a wurin da ciwo yake, yana jinyarsa da taushi da magani mai laushi. Ya ce a wata wasiƙa;

Just as he was gentle in feelings, he would place his hand on the place of pain, and would nurse it with softness, and gentle medicine. He says in another letter;

Kuma ga abin da ya rubuta a cikin kwafin Littafin Allah Maɗaukakin Sarki wanda ya ba ni a matsayin kyauta:

And here is what he wrote in a copy of the Book of Allah Almighty which he gave to me as a present:

Eh, na ji abubuwa da yawa daga 'yan'uwansa suna magana a kansa. Wani daga cikin 'yan'uwan ya tambaye shi wane lokaci ne na shekara ya fi so, sai ya amsa: "Kaka, domin faɗuwar ganyaye tana tuna mini ƙarshen lokacin da aka ƙayyade wa mutum." Ya kuma ga Annabi ﷺ fiye da sau ɗaya, da Yusuf (as) da 'Eesaa (as), kuma yana samun mafarkai na gaskiya. Ya gaya wa ɗaya daga cikin 'yan'uwansa cewa a wata lokaci da ya suma a lokacin sujjada [sujada] da daddare, aka buɗe ɗakunan kurkuku don su fita, sai aka saka mutanen hukumar tsaro a cikinsu, kuma wannan ya faru bayan shekara ta 1967. Ya kuma ga kansa tare da wata ƙungiya daga cikin sahabbai (sahabbai), suna yin bai'ah (alkawarin biyayya) ga Annabi ﷺ, kuma lokacin da ya zo kansa ya yi bai'ah, sai ya ce: "Ya Manzon Allah, shin mun canza abubuwa bayan ka? Shin mun maye gurbin abubuwa bayan ka?" Sai ya amsa: "A'a, amma ku amintattu ne, amintattu ne, amintattu ne." 'Yan'uwansa sun ce idan ya gaji sosai a cikin layuka, sai ya ce: "Na'am, ya Ubangijina, yaya kake da laushi." Kuma idan suka yi magana a gabansa game da azabtarwa, sai ya amsa da cewa: (…to, ka bar su a cikin tattaunawarsu ta ɓata da wasa) (Al-An'aam: 91)

Yes, I heard a lot from his brothers speaking about him. One of the brothers had asked him which season was his favourite, and he replied: ‘Autumn, as the falling of the leaves reminds me of the end of one's allotted time.’ He also saw the Prophet T more that once, and Yusuf (as) and `Eesaa (as), and he would have true visions. He informed one of his brothers that once in a moment of unconsciousness during his sujood [prostration] during the night, that the cells were opened for them to leave and men from the security services was put in them, and this happened after 1967. And he saw himself with a group of the sahaabah (companions), giving bay`ah (oath of allegiance) to the Prophet T, and when his turn came, to give bay`ah, he said: "Oh Messenger of Allah, have we changed things after you? Have we replaced things after you?" So he replied: "No, but you are trustworthy, trustworthy, trustworthy." His brothers say that if he would become very tired in the queues he would say: ‘Yes my Lord, how gentle you are.’ And if they spoke about torture in front of him, he would reply: (...then leave them in their wasteful discourse and trifling) (Al-An`aam:91)

Kuma idan suka tattauna da shi game da tsammanin hukunce-hukunce, zai ce: "Lallai waɗannan ba sa yanke hukunci, kuma hukunci na Allah ne, kuma Allah ba ya yanke hukunci sai da gaskiya, kuma waɗanda suke kira ga wani baya gare shi, ba sa yanke hukunci da komai. Mu da su me muke ne, alhali muna cikin kama [qabd] na Allah kamar zarra? Idan Allah ya ga mu cancanci Shahada, zai zaɓe mu dominta, idan kuma ba haka ba, to ƙaddarar Allah za ta wuce mu da su."

And if they discussed with him the expectations of sentences, he would say: "Indeed these do not judge, and for Allah is judgment, and Allah does not judge except by the truth and those who they call upon beside him, do not judge by anything. What are we and they while in the qabd [literal: grasp] of Allah like an atom? If Allah sees us as worthy of Martyrdom, He will choose us for it, and if not, then Allah's qadar will pass us and them."

Bayan shahadarsa, na ga kaina a cikin ƙauyen da 'yar uwarsa take zaune, ina tsaye a bayan gidanta, a gabana kuma filin yana miƙewa ba tare da ƙarshe ba, kamar na ɓace. Sai wata babbar tsuntsuwa ta zo bisa filayen, kuma girmanta yana da yawa, sai na sake ganinta tana tsaye a kan wani sanda da ya kai sama, kuma tsakanin ƙafafunta akwai ɗana Ahmad, yana tsaye, yana nuna mini wata hanya wadda ba zan iya ganin ƙarshenta ba. A kanta akwai layuka na 'yan'uwa Ikhwaan suna tafiya, sai na je na duba halin da ake ciki, sai na ga wata, mai girma sosai, kuma mai haske ƙwarai, a ƙarshen wannan hanya.

After his Martyrdom, I saw myself in the village in which his sister lives, standing behind her house and in front of me, the field extending with no end, as if I was lost. Then a great bird came over the fields, and it was huge in size, then I saw it again, standing on a pole that reached into the sky, and between its feet, my son Ahmad, standing, and pointing me to a path, the end of which I could not see. On it were marching lines of the Ikhwaan, so I went to look at the situation, and I saw the moon, extremely huge, and very bright, at the end of this path.

Bayan shahadarsa, mahaifinsa ma ya tafi aikin Hajji, kuma idan ya dawo, na kira shi ya zo ya sauƙaƙa baƙin cikin yara saboda rashin mahaifinsu, na kuma kira sauran 'ya'yansa da jikokinsa. Amma sai na ga ya yi watsi da 'ya'yana gaba ɗaya, yana nuna sha'awa ga wasu, sai na ga baƙin ciki a fuskar 'yata Sumayya, kuma na yi ta ɓacin rai da baƙin ciki dukan yini. Don haka na yi barci ina cikin baƙin ciki a kanta, sai na ga shahidi Muhammad ya durƙusa kusa da gado yana cewa: "Kada ka yi baƙin ciki, na karɓi haƙƙinka."

And after his Martyrdom also, his father went to hajj, and when he returned, I called him to come and lighten the sadness of the children because of the leaving of their father, and I called his other children and grandchildren. But I found him completely ignoring my children and taking interest in the others, and I saw the sadness on the face of my daughter Sumayyah, and I was depressed and unhappy all day. So I slept while I was sad for her, then I saw the shaheed Muhammad bend over next to the bed and say: "Don't be sad, I accept your right."

Sa'ad da suka kama shi a kurkuku a shekarar 1965, ya ɗauki mushaf [Alƙur'ani] tare da shi, amma bayan shahadarsa ban same shi a cikin kayansa ba. Bayan shekara ashirin, a lokacin da muke Madina, a gidan 'yata da mijinta, na gan shi a kan shiryayyu, sai na tambayi mijin 'yata inda ya samo wannan mushaf. Sai ya ce a lokacin da yake cikin haramin, wata mace ta ji 'yan'uwansa suna kiransa, sai ta je wurinsa ta ce: "Kai ne fulani?" Ya amsa da eh. Ta ce: "To ka jira ni, kada ka tafi har sai na mika maka amana." Sai ta sanar da shi cewa mijinta ya ba ta wannan mushaf wanda ya karɓa daga shahidin, ya umarce ta ta kai shi ga 'yan'uwansa. Wannan mushaf ya je Faransa, Landan da Saudiyya, har ya isa gare mu a ƙarshe bayan shekara ashirin. Ba na tsammanin Allah Maɗaukakin Sarki ya cika alkawarin shahidin ba.

When they imprisoned him in 1965, and he took the mushaf [Qur’an] with him, I did not find it in the belongings after his Martyrdom. And after twenty years, while we were in Madeenah, in the house of my daughter and her husband, I saw it on the shelves, so I asked my daughter's husband where he got this mushaf from so he said that during his being in the haram, a woman heard his brothers calling him, so she went to him, and said: ‘Are you so and so?’, do he replied in the affirmative. She said: ‘Then wait for me and do not leave until I give you a trust.’ Then she informed him that her husband had given her this mushaf that he had taken from the shaheed and told her to take it to his relatives. And that this mushaf had been to France, London and Saudi Arabia, until it eventually reached us 20 years later. And I do not expect that Allah Almighty had fulfiled the promise of the shaheed.

Ina roƙon Allah Maɗaukakin Sarki da ya sa ni har yanzu ina kan alƙawari, kuma ban canja ba bayan ka, kuma yanzu kana cikin darajojin Shuhadaa [Shahidai] da Siddiqeen [Masu gaskiya], kuma Allah Maɗaukakin Sarki ya tara ni tare da kai: {Su da matansu suna cikin inuwar itatuwa, suna kwance a kan kujeru} (Suratu Yaa-Seen: 56).

I pray to Allah Almighty that I am still upon the covenant, and have not changed after you, and that you are now in the levels of the Shuhadaa [Maryrs] and Sideeqeen [Truthful], and that Allah Almighty gathers me with you: (They and their wives in groves of shade, reclining on thrones) (Surah Yaa-Seen:56).

Wannan an ɗauko shi daga Ad-Da'wah Lamba 109, Muharram 1422 (www.cageprisoners.com)

Taken from Ad-Da'wah Issue 109, Muharram 1422 (www.cageprisoners.com)