Ɗan'uwa mai daraja, Shaikh Rabee bin Hadee Al-Madkhali, Assalamu Alaikum wa rahmatullahi wa barakatuh...

' The respected brother, sheikh Rabee bin Hadee Al-Madkhali, Assalamu Alaikum wa rahmatullahi wa barakatuh...

Ina jawo hankalinka zuwa ga bukatata a gare ka na karanta littafin da aka haɗe: "Adwa' Islamiyyah 'Ala 'Aqeedat Sayyid Qutb Wa Fiqrih." (Hasken Musulunci a kan Akidar Sayyid Qutub da Tunaninsa)... Akwai wasu bayanai na suka a kansa? Kuma shin waɗannan bayanai suna nufin a yi watsi da wannan aikin har abada, kada a sake yada shi? Ko kuwa ana la'akari da shi a matsayin wani abu da za a iya gyarawa, a inganta shi, har a buga a rarraba shi, ya zama lada a gare ka a Ranar Alkiyama, da shiriya ga waɗanda Allah ya so daga cikin bayinsa?

I draw your attention to your request from me to read the book attached: “Adwa’ Islamiyyah ‘Ala ‘Aqeedat Sayyid Qutb Wa Fiqrih.” (Islamic lights on the Aqeedah & Ideas of Sayyid Qutub)... Are there any notes against it? And whether these notes mean that this project should be disregarded and never be narrated again? Or is it considered from which that can be edited and qualified to be printed and distributed to serve as a reward for you in the Day of Judgment, and as a guidance to those whom Allah wills from his servants?

Don haka na ce abin da ke gaba:

[Answer] Thus I say the following:

1- Na duba shafi na farko inda aka jera jigogin littafin, sai na ga jigogi a kan Sayyid Qutb, Allah ya yi masa rahama, wanda ya tara ginshikan kafirci, dahriyya, bidi'a, imani da Wahdat Al-Wujood, maganar cewa Alkur'ani halitta ne, maganar cewa halatta ne wani baya ga Allah ya yi shari'a, wuce gona da iri wajen girmama sifofin Allah, rashin karɓar Hadisai Mutawatir, shakku a cikin al'amuran Aqeedah da wajibi ne a tabbatar da su, da yin takfiri ga al'ummomi ... da sauran irin waɗannan jigogi da ke sa gashin jikin mumini ya tsaya cik.

1- I looked into the first page where the index of topics are listed, and I found topics against Sayyid Qutb, may Allah have mercy on him, that collects the basics of kufr, atheism, heresy, belief in Wahdat Al-Wujood, the saying that the Quran is created, the saying that it is permissible for other than Allah to legislate, the exaggeration in glorifying the attributes of Allah, not accepting the Mutawatir Ahadeeth, doubts in matters of Aqeedah that one must be certain about it, making takfeer on communities ...etc from such topics that makes the believer’s hair stand on end.

Na ji tausayin malaman Musulunci a duniya waɗanda ba su kula da irin waɗannan al'amura masu lalatarwa ba. Sai na yi mamaki, don me tare da irin waɗannan al'amura masu lalatarwa muke ganin yaɗuwar littattafan Qutb a sararin sama kamar yadda rana take yaɗuwa, talakawa suna amfana da su, har ma da kai (Rabee Al-Madkhali) a wasu rubuce-rubucenka. Saboda haka, na fara kwatanta batutuwan da abubuwan da ke cikinsu. Na gano cewa abubuwan da ke cikinsu suna tabbatar da akasin sauran abubuwan da ke ciki; kuma waɗannan batutuwa, gabaɗaya, wasu batutuwa ne masu tayar da hankali da nufin janye hankalin mai karatu na yau da kullum don sukar Sayyid (Qutb), Allah ya yi masa rahama. Ina ƙin ganin ka, ni, da dukkan Musulmai (su faɗa) cikin wuraren zunubi... Yaudara ce idan mutum ya yi magana game da alheri a gaban wanda yake ƙi.

I felt sorry for the Muslim scholars around the world who did not pay attention to such destructive matters. Then I wondered why with such destructive matters, we find the spread of the books of Qutb on the horizon like the spread of the sun, the common people benefit from them, and even you (Rabee Al-Madkhali) in some of your writings. Therefore, I started comparing the topics with the contents. I found that the contents prove the opposite of other contents; and these topics, in general, are some provocative topics to withdraw the attention of the regular reader to bash Sayyid (Qutb), may Allah have mercy on him. I hate for you, me and all of the Muslims (to fall into) the zones of sin...It is from deception when a person talks about the good in front of whom he hates.

2- Na duba, na kuma same cewa wannan littafi (na Rabee al-Madkhalee) ya rasa: tushen binciken ilimi, Manhaj (hanyar) suka, amincin nakalto (daga wasu majiyoyi), amincin ilimi, da kuma rashin keta haddi a kan wasu.

2- I looked, and found that this book (Rabee al-Madkhalee’s) lacks: the basis of the scholarly research, the Manhaj (methodology) of criticism, the trust of quoting (from others sources), the trust of knowledge, (and) not transgressing on others.

Dangane da ladabin tattaunawa, kyawun hanyar, da ƙarfin gabatar da abu, to, abubuwan da ke sama ba su da alaƙa da wannan littafi ta kowace hanya... hujjojin su ne:

Regarding the etiquette of dialogue, the goodness of the approach, and the strength of introducing the material, then the above have nothing to do with this book by any mean... the proofs are:

Da farko, na lura cewa kun dogara wajen ambaton tsoffin bugu na littattafan Sayyid Qutb, kamar: Fee Thilaal Al-Qur'an da Al'Adalah Al Ejtima'eyyah, alhali kun sani, kamar yadda yake a gefen shafi na 29 da wasu wurare, cewa akwai wasu sababbin bugu da aka yi daga baya. Wajibi ne, bisa ka'idojin suka da amincin ilimi, a soki idan abin ya shafi abubuwan da ke cikin bugu na ƙarshe na kowane littafi, domin canje-canjen da ke cikinsa (watau bugu na ƙarshe) suna soke na baya. Wannan al'amari, in sha Allahu, ba a ɓoye yake ga ainihin bayananku ba, amma watakila kuskuren ɗalibin da ya shirya muku wannan bayani ne wanda bai sani ba.

First, I saw that you depended in quoting old editions of the books of Sayyid Qutb, like the books: Fee Thilaal Al-Qur’an, Al’Adalah Al Ejtima’eyyah, while knowing, as in the margin of page 29 and other (places), that there are some revised editions that came afterwards. It is obligatory according to the basics of criticism and the trust of knowledge to criticize - if it was about the contents of the last edition of any book because the changes in it (i.e. the last edition) abrogate the previous ones. This thing, InshAllah (God-willing), is not hidden from your basic information, but it is probably a mistake of a student who prepared this information for you who was not aware of that.

Haka kuma akwai irin wannan yanayi da yawa ga malaman ilimi. Misali, littafin Ar-Ruh na Ibn Qayyim: lokacin da malamai da yawa suka duba shi, sai suka ce: wataƙila an fitar da shi ne a farkon rayuwarsa. Haka kuma ya faru a abubuwa da dama. Littafin (Sayyid Qutb) Al-'Adalah Al-Ijtima'iyyah shi ne littafi na farko da (Sayyid Qutb) ya rubuta game da al'amuran Musulunci.

It is well known that there are many similar situations for the people of knowledge, for example the book, Al Rooh, of Ibn Qayyim, when many scholars looked into it they said: it is probably issued during his early life. This also happened in many cases. The book (of Sayyid Qutb) Al’Adalah Al Ejtima’yah was the first (book) that he (Sayyid Qutb) authored about Islamic issues.

Na biyu, batun da ke cikin fihirisar wannan littafi: Sayyid Qutb ya halatta wa wani ban da Allah ya yi doka, wannan ya sa gashin jikina ya tsaya. Na garzaya zuwa wannan batu kafin komai. Abin da na gano shi ne magana guda ɗaya daga cikin layuka masu yawa a littafinsa, Al'Adalah AlEjtima'yah. Maganganunsa ba su tabbatar da wannan batu mai tayar da hankali ba. Bari mu ɗauka cewa akwai jumla ta gama-gari ko mara bayyana, don me za mu mayar da ita al'amarin takfeeri (kafirta) a kansa, don mu lalata abin da Sayyid Qutb ya gina rayuwarsa a kai da abin da ya sadaukar da alƙalaminsa dominsa: Da'wah zuwa ga Tauhidi (tawhid) na Allah Maɗaukaki "a mulki da yin doka," da ƙin dokokin mutum, da kuma yaƙar waɗanda suka aikata wannan (yin doka da mulki da wani abu ban da dokar Allah). Allah Maɗaukaki yana son adalci da daidaito a cikin kowane abu; kuma ban ga, in sha Allah, sai dai kun kusa komawa ga adalci da daidaito ba.

Second, the topic in the index of this book: Sayyid Qutb allows other than Allah to legislate, made my hair stand on end. I rushed to this topic before anything else. What I found out is just a single quote from lots of lines in his book, Al’Adalah AlEjtima’yah. His sayings do not confirm this provocative topic. Let us suppose that there is a general or vague sentence, why do we turn it into a takfeeri (blasphemy) matter against him to destroy what Sayyid Qutb based his life upon and what he dedicated his pen for: the Da’wah towards Tawheed (monotheism) of Allah Almighty “in ruling and legislating,” rejecting the man made laws, and confronting those who committed that (legislating and ruling by other than Allah’s rule). Allah Almighty loves justices and fairness in every thing; and I do not see InshaAllah except that you are about to go back to justice and fairness.

Na uku: Daya daga cikin batutuwan da ke jawo cece-kuce shi ne batunka: Sayyid Qutb yana imani da Wahdat Al-Wujood. Hakika Sayyid Qutb, Allah ya yi masa rahama, ya faɗi wata magana da ba ta bayyana ba (wadda za ta iya sa mai karatu ya zaci cewa yana imani da Wahdat Al-Wujood) yayin da yake sharhi kan Suratul Hadid da Suratul Ikhlas, ta hanyar salon adabi, kuma bisa wannan ne aka yi zargin cewa yana imani da Wahdat Al-Wujood. Ka yi abu mai kyau lokacin da ka faɗi maganarsa yayin sharhin Suratul Baqara, da kuma yadda ya ƙi fili ga ra'ayin Wahdat Al-Wujood. Daga cikin waɗannan maganganu, (Sayyid Qutb ya rubuta): “kuma daga nan muna ganin cewa babu a cikin akidar Musulunci ta gaskiya abin da ake kira ra'ayin Wahdat Al-Wujood.” Bugu da ƙari, a littafinsa: "Muqawwimat At-Tasawwur Al-Islami" akwai amsa bayyananna ga waɗanda suke imani da Wahdat Al-Wujood. Saboda haka, muna cewa Allah ya gafarta wa Sayyid Qutb saboda waɗannan kalamai marasa bayyana da ya faɗaɗa a kansu ta hanyar salonsa na adabi; kuma abin da ba shi da bayyana ba ya rinjayi maganganunsa bayyanannu.

Third: One of the provocative topics is your topic: Sayyid Qutb believes in Wahdat Al- Wujood. Verily, Sayyid Qutb, may Allah have mercy on him, said something not clear (that might make the reader think that he believes in Wahdat Al-Wujood) using the style (of literature) in commenting on Surat Al-Hadeed, and Surat Al-Ekhlaas, and based upon it the accusation that he believes in Wahdat Al-Wujood was made. You did something good when you quoted his saying in commenting on Surat Al-Baqarah, and his (Sayyid Qutb) clear rejection to the idea of Wahdat Al-Wujood. From these quotes (Sayyid Qutb wrote): “and from here we find that there is nothing in the true Islamic ideology called the idea of Wahdat Al-Wujood.” To add, in his (Qutb) book: "Muqawwimat At-Tasawwur Al- Islami” there is a clear response to those who belief in Wahdat Al-Wujood. Therefore, we say may Allah forgive Sayyid Qutb for these vague statements that he expanded upon using his literal style; and what is vague does not overcome the clear cut statements from his saying.

Don haka, ina so ku yi gaggawar share wannan takfiri ɓoyayye na Sayyid Qutb, kuma ina jin tausayinku.

Thus, I wish that you rush into deleting this hidden takfeer (pronouncement of apostasy) of Sayyid Qutb, and I feel sorry for you.

Na huɗu, ina faɗa maka a sarari, tare da dukkan girmamawa, cewa game da waɗannan batutuwa: abin da Sayyid Qutb ya faɗa game da ma'anar La Ilaha Illah Allah ya saɓa wa abin da malaman harshe da masana harshen Larabci suka faɗa; kuma shi (Qutb) bai bayyana sosai ba game da (tauhidi) Ar-Rububiyya da Al-Uluhiyya. Ina faɗa maka, masoyina, cewa ka rushe, ba tare da tabbatar da hakan ba, duk abin da Sayyid (Qutb), Allah ya yi masa rahama, ya tabbatar daga bangarorin tauhidi da abin da yake wajabtawa da tabbatarwa, wanda ya mamaye babban ɓangaren dogon rayuwar Sayyid Qutb.

Fourth, I say clearly to you with all respect, that under these topics: the contrary of what Sayyid Qutb commented on the meaning of La Ilaha Illah Allah, to the scholars and the people of language; and that he (Qutb) is not clear about (tawheed) Ar- Ruboobiyah and Al-Uloohiyyah. I say to you, my beloved, that you have destroyed, without making sure, all of what Sayyid (Qutb), may Allah have mercy on him, confirmed from the aspects of Tawheed and what it necessitates and confirms, which occupied the major aspect of the long life of Sayyid Qutb.

Duk abin da kake (Rabee Al-Madkhali) ya fada ya ruguje da kalma guda: cewa tawhidin Allah a shari'a da hukunci yana daga cikin abubuwan da kalmar Tawhid ta ginu a kansu. Sayyid, Allah ya yi masa rahama, ya jaddada wannan sosai lokacin da ya ga wannan kafiya mai lalacewa ta kawar da dokokin Allah daga kotuna da wasu wurare, tare da maye gurbinsu da dokokin da mutane suka tsara. Babu shakka, wannan babbar kafiya ce (kafiyar canza dokokin Allah) wacce al'ummar Musulmi ba ta taba fuskanta ba kafin shekara ta 1342 bayan hijira.

All what you (Rabee Al-Madkhali) said is nullified by one word: that the monotheism of Allah in legislation and ruling is from the necessities of the word of Tawheed. Sayyid, May Allah have mercy on him, emphasized on this a lot when he saw the corrupted courage to dismantle the legislations of Allah from courts and other places, and replacing it with man-made laws. Without a doubt, this is a great courage (the courage of changing the rules of Allah) that the Ummah never experienced before 1342 Hijri.

Na biyar: daga cikin batutuwan da ke cikin fihirisa: "Sayyid Qutb ya tabbatar da akidar cewa Alkur'ani halitta ne, kuma maganar Allah kawai nufinsa ne"... Da na koma shafukan da ke magana a kan hakan, ban sami ko harafi guda inda Sayyid Qutub, Allah ya yi masa rahama, ya bayyana wannan magana: "Alkur'ani halitta ne." Ta yaya ake tuhumar mutane cikin sauki da wadannan al'amura na takfiri? Jumlar kawai da na lura da ita ita ce ta (Qutb) yana cewa: "Ba za su iya rubuta irinsa ba—harrufan Muqat'ah—littafi kamar wannan littafi, domin wannan littafi halittar Allah ne ba na mutane ba..." Babu shakka wannan jumla ba ta dace ba, amma shin wannan jumla tana sa mu hukunta cewa Sayyid Qutb ya tabbatar da kafirci ta hanyar cewa Alkur'ani halitta ne?

Fifth: from the topics of the index: “Sayyid Qutb confirms the belief that the Quran is created, and that the speech of Allah is just the will”... When I went back to the pages that talk about that, I did not find a single letter where Sayyid Qutub, may Allah have mercy on him, declared this saying: “The Quran is created.” How do you easily accuse with these takfeeri matters? The only sentence that I noticed is his (Qutb) saying: “They cannot author from it—the Muqat’ah letters—a book similar to this book because this book is created by Allah and not by the humans”... There is no doubt that this sentence is wrong, but does this sentence make us rule that Sayyid Qutb confirms the disbelief saying that the Quran is created?

Ya Allah, ba zan iya jure nauyin wannan ba! Wannan ya tuna ni da wata magana makamanciyarta ta Shaikh Muhammad ‘Abdulkhaliq ‘Atheemah, Allah ya yi masa rahama, a cikin gabatarwar littafinsa: Studies on the style of the Noble Quran (Nazarori a kan salon Alqur'ani Mai Girma), wanda Jami'ar Musulunci ta Imam Muhammad bin Sa'ud ta buga. Shin muna zargin dukkan mutane da maganar cewa Alqur'ani halitta ne? Ya Allah, a'a. Abin da muka ambata zuwa yanzu ya isa wajen magana a kan ra'ayoyin mutum, kuma wannan shi ne muhimmin al'amari.

O Allah I cannot tolerate the burden of this! This reminded me of a similar saying of Shaykh Muhammad ‘Abdulkhaliq ‘Atheemah, may Allah have mercy on him, in his book’s introduction: Studies on the style of the Noble Quran, that is printed by the Islamic University of Imam Muhammed bin Sa’ud. Do we accuse all people by the saying that the Quran is created? O Allah No. What we mentioned so far is sufficient in talking about the subjective perspectives, and this is the important matter.

Game da wasu ra'ayoyi:

Talking about other perspectives:

1- Kwafin asali na wannan littafi yana da shafuka 161 da aka rubuta da hannu. Rubutun waɗannan shafuka sun bambanta da juna. Ban san wani shafi guda da ka rubuta shi kamar yadda ka saba ba, sai dai idan rubutunka ya canza daga yadda yake a da, ko kuma na yi kuskure a wani abu, ko kuma ka ba wasu daga cikin ɗalibanka aikin da ya shafi Sayyid Qutb, sai kowane ɗalibi ya rubuta abin da ya samu a ƙarƙashin kulawarka, ko kuma bisa dictation ɗinka. Saboda haka, ba zan iya tabbatar da cewa wannan littafi naka ne ba, sai dai ta abin da ka rubuta a cikin 2- 3- 4- 5- 6- cewa marubucinsa kai ne, kuma hakan ya isa wajen ɗaukar shi a matsayin naka.

1- The original copy of this book lies in 161 pages written by hand. These writings are different. I do not know of a single page written by you as usual, unless your handwriting differed from usual, or I missed up something, or you gave the job about Sayyid Qutb to some of the students, and each student wrote what he found under your supervision, or by your dictation. Therefore, I cannot confirm that this book belongs to you except by what you wrote on 2- 3- 4- 5- 6- it that it is authored by you, and that is enough in considering it to belong to you.

Duk da cewa rubutun hannu sun bambanta, akwai wani salo guda da ke haɗa su, wato: wannan littafi yana da salon da ke damun mai karatu, fushi mai ci gaba, tsalle-tsalle daga wata jumla zuwa wata da ke haifar da manyan kurakurai, yin gaggawar yanke hukunci a inda akwai yiwuwar tabbatar da akasin haka, da dogaro ga jumloli marasa ma'ana tare da barin waɗanda ke bayyana a fili, wanda ƙa'ida ce mai ƙarfi da ba ta yarda da wata hujja a kanta ba.... Wannan ana ɗaukarsa a matsayin cin amanar (take ƙa'ida ta) Manhaj na suka mai suna: Al-Haydah Al-Ilmiyyah. Dangane da salon adabi, idan za a kwatanta shi da salon Sayyid Qutb, to wannan salo ne mai sauka ƙasa. Salon Sayyid (Qutb) yana da tsayi. Idan muka ɗauke shi a matsayin salon ku (Rabee'), to yana da sauƙi ƙwarai, kuma bai dace da ɗalibin ilimi mai manyan digiri ba. Don haka ya kamata a sami daidaito tsakanin ɗanɗanon harshe, ikon amfani da harshe da kuma bayyana al'amari a fili, da kyawun gabatarwa; in ba haka ba, a karya alƙalami (wato, in ba haka ba kada a damu da rubuta shi).

Even though there are differences in the handwritings, there is a common trend, This book has the common trend of the disturbing manner, the continuous anger, the same jump on the sentence to generate huge mistakes, rushing into conclusions where there is a possibility to prove otherwise, and depending on the vague sentences and leaving the clear ones, which is a solid rule that do not accept any argument about it....This is considered as betraying (violating) the Manhaj of criticism (named): Al’Haydah Al’Elmiyah. Regarding the style of literature, if we were to compare it with the style of Sayyid Qutb, then this style is of descending style. The style of Sayyid (Qutb) is high. If we considered it as your (Rabee’s) style, then it is very elementary, and does not suit a student of knowledge who has great degrees. So there should be a balance between the literal taste, the ability of using the language and clearly presenting the matter, and the beauty of presenting; or otherwise the pen should be broken ( i.e. otherwise do not bother writing it).

Yanayin da ya fi yawa shi ne yanayin fushi da tsoratarwa, wanda ya mamaye tsarin suka na ilimi, don haka martaninka ya rasa ladubban tattaunawa.

The common trend was the trend of anger and frightening which overtook the scientific Manhaj of criticism, thus your response lacked the etiquettes of dialogue.

Wannan littafi tun farkonsa yana bayyana ƙarshensa, yana da mummunar salo da tsattsauran ra'ayi, kuma jimla-jimlarsa ba su nuna haƙuri ba... me ya sa?

This book from its beginning tells the end has an offensive trend and narrowness in mind and lack of patience in the sentences... why?

Wannan littafi yana haifar da wata sabuwar ƙungiya (hizbiyya) wadda ke kafa al'adar haramta abu a nan, da kuma soke shi a can; da kuma kiran wannan abu da bid'a da kuma kiran wannan mutum da Mubtadi'i (mai kirkirar bid'a), kiran wannan karkatacciyar hanya da kuma kiran wancan mutum da karkataccen mutum... ba tare da isassun hujjoji ba. Hakan kuma yana haifar da ghurūr (watau ruɗi) na zama mai addini, da kuma girman kai har ya kai ga cewa idan ɗayansu ya yi haka, yana tunanin ya kawar da wani babban nauyi daga bayansa; kuma yana ceton Al'umma daga faɗuwa a gefen rami; kuma ana ɗaukarsa a matsayin abin koyi mai girma na Wara' (tsoron Allah) da gheerah (kishi) a kan hukunce-hukuncen Shari'a. Wannan hukunci ba tare da tabbatarwa ba hanya ce ta halaka, ko da ana ɗaukarsa a matsayin gini mai tsayi, makomarsa halaka da ɓacewa da iska.

This book creates a new hizbiyah that establishes the trend of making tahreem here, and nullifying it there; and to call this a bid’ah and that person a Mubtadi’ (Innovator) to call this deviancy and that person a deviant... without enough proofs. This also generates ghuroor (i.e. deception) of being religious, being proud to the extent that when one of them does that he (thinks that he) gets rid of a huge burden from his back; and that he is saving the Ummah from falling from an edge; that he is considered of a high example of Wara’ (fearing Allah) and gheerah (jealousy) on the rulings of Shari’ah. This (Judging) without making sure, is a way of destruction, even if it is considered as a high constructed building, its destiny is destruction and disappearance with the winds.

Waɗannan sune abubuwa shida da wannan littafi yake da su, waɗanda suka sa ba a jin daɗinsa. Ga abin da na gani game da abin da kuka nema. Ina neman afuwa saboda jinkirina wajen mayar da amsa gare ku, amma ni a baya ban kasance ina karanta littattafan wannan mutum (Sayyid Qutb) ba, duk da cewa mutane da yawa suna yaba shi. Sai dai kalaman haɗari da kuka ambata sun sa ni karanta littattafansa sosai, kuma na sami a cikinsu abubuwa masu kyau da yawa: imani mai girma, gaskiya bayyananna, fallasa shirye-shiryen maƙiyan Musulunci, da kuma wasu kurakurai a cikin abubuwan da ya rubuta, da kuma faɗar wasu abubuwa da nake fatan da bai faɗe su ba. Yana warware yawancin waɗannan abubuwa a wasu wuraren, kuma kamala tana da wuyar samu. Wannan mutum babban marubuci ne kuma babban mai suka, sannan ya koma ga hidimta wa Musulunci ta hanyar Alƙur'ani mai girma, Sunnah mai daraja, da kyakkyawar Sirar Annabi ﷺ. Wannan ya siffanta halinsa game da al'amuran zamaninsa. Ya nace kan matsayinsa (na ci gaba da abin da yake yi) saboda Allah. Haka kuma ya bayyana al'amuran da suka shafi baya. An nemi ya rubuta wasu kalmomi na neman afuwa, sai ya ce kalmarsa mai aminci kuma sananniya, cewa: "Ba zan yi amfani da yatsan da nake ɗagawa don shahada (wato kiran zuwa ga Tauhidi) wajen rubuta wani abu da zai yi adawa da Tauhidi ba..." ko kalma makamanciyar wannan.

These are six aspects that this book enjoys, which made it not enjoyable. This is what I see regarding what you requested. I apologize for being late to respond to you, but I used not to read the books of this man (Sayyid Qutb), even though it is popular amongst the people. However, the dangerous remarks that you talked about made me do lots of readings into his books, and I found in his books many good things, a great faith, clear truth, exposing the plans of the enemies of Islam, and some mistakes in the contents and saying some things that I wish he never said. He nullifies lots of these things in other places, and to be perfect is hard. This man was a great writer and a great criticizer, and then he moved towards serving Islam through the great Quran, the noble Sunnah, and the beautiful Seerah. This shaped his attitude regarding the issues of his time. He insisted on his attitude (to continue what he is doing) for the sake of Allah. He also clarified the issues about his past. It was requested from him to write some words of apology, and he said his faithful and famous word, that "I will not use the finger which I raise for shahadah (i.e. calling to Tawheed) to write something against Tawheed..." or a word close to this.

Saboda haka, wajibin kowa shi ne yi wa shi addu'a cewa Allah ya gafarta masa zunubansa, ya amfana da iliminsa, ya bayyana kuskurensa, kuma kuskurensa kada ya sa mu hana kanmu amfana da iliminsa, ko mu watsar da littattafansa. Ka yi tunani, Allah ya kiyaye ka, game da halinsa kamar halin malamai na farko kamar Isma'eel Al-Harawi da Al-Jilaani, da yadda Shaykh-ul-Islam Ibn Taymiyyah ya kare su, duk da cewa sun fada cikin kuskure mai yawa mai muni, domin tushen tafarkinsu shi ne kare Musulunci da Sunnah. Ka duba littafin "Manazil Alsa'ereen", za ka ga abubuwa masu ban mamaki da ba za a iya karɓa ba; amma kana ganin Ibn Al-Qayyim, Allah ya yi masa rahama, yana ba shi uzuri bai kuma zarge shi ba, kamar yadda ya bayyana hakan a littafin "Madarij As-Saalikeen". Ni ma na yi bayani mai zurfi game da wannan al'amari a littafin "Classifying the people between doubts and certainty" (Raba mutane tsakanin shakku da tabbaci), kuma na sanya wasu ka'idoji game da shi.

Therefore, the obligation of everyone is to make du’a for him that Allah forgive his sins, to benefit from his knowledge, to clarify his mistakes, and that his mistakes do not make us not benefit from his knowledge, or to abandon his books. Consider, may Allah protect you, his situation like the situation of those of the salaf like Isma’eel Al-Harawi and Al-Jilaani, and how Shaykh-ul-Islam Ibn Taymiyyah defended them, even though they fell into many awful mistakes, because the basis of their approach was to defend Islam and the Sunnah. Look to the (book), “Manazil Alsa’ereen”, and you will find strange things that cannot be accepted; however, you find Ibn Al-Qayyim, may Allah have mercy on him, making excuses for him and not accusing him, as he clarified it in the book “Madarij As-Saalikeen". I also expanded on this matter in the book “Classifying the people between doubts and certainty,” and I put some rules regarding it.

A ƙarshe, ina ba ɗan’uwa a cikin Allah shawara da kada ya buga wannan littafi “Adwa’ Islamiyyah..”. Ba ya halatta a rarraba ko a buga wannan littafi saboda abin da ya ƙunsa na wuce gona da iri, da kuma horar da matasan Ummah su zagi malamai (ulama’), da raina su da kuma watsi da falalarsu. Ka gafarce ni, Allah ya albarkace ka, idan na yi tsauri a jimlolina, amma saboda abin da na gani daga wuce gonar ka, domin ina son alheri a gare ka, da kuma saboda ƙwazon da kake yi na sanin abin da nake da shi a kansa. Wannan shi ne abin da alƙalamina ya rubuta, kuma Allah ya gyara hanyar kowa daga cikinmu.

In conclusion, I advise the brother in Allah, not to print this book “Adwa’ Islamiyyah..”. It is not permissible for this book to be distributed or printed because of what it has of the exaggeration, and the training of the youth of the Ummah to slander the Ulama’ (scholars), and to put down and disregard their virtues. Forgive me, may Allah bless you, if I was harsh in my sentences, but it is because of what I saw from your exaggeration, because I want the good for you, and because your eagerness to know what I have about him. This is what my pen wrote, and may Allah correct the way of all of us.

Wa assalamu alaikum wa rahmatullahi wa barakatuhu (Shaykh) Bakr Abu Zayd

Wa assalamu alaykum wa rahmatullahi Wa barakatahu (Shaykh) Bakr Abu Zayd