"Sayyid Qutb alikuwa mtu mashuhuri miongoni mwa wanazuoni wakubwa wa fikra za Kiislamu, miongoni mwa watu wa Mwamko wa Kiislamu wa zama hizi....Alikuwa na msimamo wa kweli wa imani, mtu wa Jihadi, juhudi, dhabihu, na moyo safi kwa Ummah. Aliutajirisha urithi wa Kiislamu kwa kazi bora za fasihi na fikra."

‘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.

"Ninasema kwamba kuna sura katika kitabu hiki (Milestones) ambayo ina manufaa makubwa, inayoitwa ‘La ilaha illallah minhaj hayah’......yeye (Sayyid Qutb) ameandika maneno ambayo ninaamini ni kama nuru juu ya nuru, ilham (msukumo wa kiroho)."

‘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 ni....'mtu maarufu zaidi wa ulimwengu wa Kiislamu katika nusu ya pili ya karne ya 20'.

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

- Robert Irwin, Je, huyu ndiye mtu aliyemtia moyo Bin Laden?

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

‘Sayyid Qutb alijenga maisha yake juu yake, na alichowekea kalamu yake: Da’wah (mwito) kuelekea Tawhid (umoja wa Mungu) wa Allah “katika kutawala na kutunga sheria,” akikataa sheria za kibinadamu, na kukabiliana na wale waliofanya hilo (kutunga sheria na kutawala kwa kingine isipokuwa utawala wa Allah).’

‘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)’.

-Shaykh Bakr Abu Zaid, Ofisi ya Urais ya Utafiti wa Kiislamu na Fatwa.

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

‘Sayyid Qutb ni miongoni mwa wanazuoni wa Waislamu na miongoni mwa watu wa da‘wah. Allah ameleta manufaa kupitia kwake na kupitia yeye Ameongoza watu wengi.’ - Shaykh Ibn Jibreen, Ofisi ya Urais wa Utafiti wa Kiislamu na Hukumu za Kisheria.

‘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 (katika) kitabu chake sasa maarufu, Ma'alim fi'l-tareeq (Milestones)........analaani mfumo uliopo katika jamii za Kiislamu kuwa ni Jahiliyyahh, anatoa miongozo kwa wanaharakati wa Kiislamu na kueleza hatua wanazopaswa kuchukua ili kuanzisha jamii inayosimama juu ya mwongozo wa Mwenyezi Mungu’.

‘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, Taasisi ya Fikra za Kisasa za Kiislamu.

-Zafar Bangash, Institute of Contemporary Islamic Thought.

“....Tulisikia kwamba hukumu ya kifo....dhidi ya Imam Shahid Sayyid Qutb.....ilikuwa imetekelezwa....Hasara kubwa iliyoje. Sayyid Qutb....mtu aliyeshikamana na dini yake, akimtegemea ushindi wa Allah. Soma Milestones ili kujua kwa nini Sayyid (Qutb) aliuawa'.

‘....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, Return of the Pharaoh.

- Zainab al-Ghazali, Return of the Pharaoh.

Mume wangu ni Muhammad Yusuf Hawwaash (Mwenyezi Mungu amrehemu). Alizaliwa tarehe 12 Oktoba 1922. Alipata stashahada kutoka Shule za Viwanda mwaka 1943. Alijiunga na Ikhwaan (Udugu wa Waislamu) wakati wa masomo yake katika mkoa wa Gharbiyyah. Alinioa mwaka 1953, na kutoka kwake nilipata watoto wawili, Ahmad na Sumayyah. Sasa wote wawili ni madaktari, na kila mmoja ana watoto wanne, wa kiume na wa kike.

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.

Ndugu mmoja alinipendekeza kwake kama mke, ili anisaidie kubeba mzigo wa da`wah (kulingania kwa Allah). Naye alibaki kwa mwaka mzima; kila alipokutana na kaka yangu, alikuwa akisema "Bado tuko katika makubaliano yetu", lakini hakuomba posa kwa sababu ya matatizo ambayo familia yake ilikuwa ikipitia. Mwishoni mwa mwaka, niliwaambia kaka yangu amjulishe kwamba jambo hili limekwisha. Kweli tulimaliza jambo hilo, kisha kaka mwingine alikuja kuniposa, lakini basi yeye [Yusuf] alirudi, kurudia ombi lake upya. Kwa hiyo nilikataa, na kaka yangu alinishauri niswali Swalaat-ul-Istikhaarah. Niliposwali, nilijiona nimo katika sebule ya nyumba yetu kijijini, na hapakuwa na taa. Kisha taa angavu ilining'inia mbele yangu, ikiwa na umbo la uso wake, hivyo nilikubali, na mkataba ukafanywa. Baadaye aliniambia kwamba alipofanya Istikhaarah, aliniona nikitawadha huku yeye akinimwagia maji, na ingawa maji hayakuwa mengi, nilitawadha vizuri.

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.

Alifungwa baada ya Aqd [mkataba wa ndoa], kisha alipoachiliwa, tulifunga ndoa na tukaishi pamoja kwa mwaka mmoja. Kisha alifungwa tena mwaka wa 1954, na baada ya hukumu kutolewa, aliniachia uchaguzi wa kubaki naye au kuachana. Hivyo nilimkemea vikali, na nikamjulisha jambo ambalo hakulijua. Jambo hilo ni kwamba wakati wa uchumba wetu, alipokuwa akitoa hotuba katika moja ya mikusanyiko ya wazi, alipoteza fahamu na kupelekwa hospitalini. Ndipo tulipogundua kwamba figo moja yake iliharibika vibaya, kutokana na ugonjwa wa zamani aliopata alipokuwa amefungwa akiwa mwanafunzi, katika seli iliyojaa maji baridi wakati wa baridi kali. [Wakati huo] ndugu walinipa nafasi ya kuvunja uchumba ikiwa ningependa, lakini nilikataa kutokuwa naye katika safari hii kwa sababu ya hali hii ambayo Allah Mtukufu alimweka ndani yake wakati wa mojawapo ya mitihani yake.

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.

Na tulipofunga ndoa mwaka 1953, nilimzalia Sumayyah baada ya miezi kumi ya ndoa, na baada ya hapo, siku 17 baadaye, vyombo vya usalama vilikuja kumkamata, na tulikuwa tukiishi katika jengo moja na Anwar As-Sadat, ambaye wakati huo alikuwa mkuu wa Mkutano wa Kiislamu. Na kwa sababu uhusiano wa Muhammad ﷺ na wote waliokuwa karibu naye ulikuwa mzuri, walinzi wa Sadat walimwonya alipokaribia jengo hilo, yaani kwamba vyombo vya usalama vilikuwa ndani, hivyo akabaki amejificha kwa muda.

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.

During this time, he came to visit me once, and the guards of Sadat saw him, but did not tell anyone, so he was able to return from where he had come. After this, one of my sisters came, to take me and host me during my husband's absence, but when we came to leave, we found the security services surrounding us, and they wanted to arrest me. So I decided that I would not go with them silently, until I exposed their evil system in front of the people who they had tricked, so I shouted in my highest voice that I would not go with them, whatever they do, and I criticized their actions. So Anwar Sadat came out and asked what was happening, so I replied: ‘Demeaning of women and invasion of privacy is happening in this black era of yours.’ So he calmed me down, and told the officer to carry my bags and take me where I wanted. So I said to him: ‘I am going to the house of your master and the crown over your head, the respected Murshid (al-Hudaybi) [the head of Ikwaan]’. Indeed, I remained with the wife of the Murshid and his daughters alone in the house, because all the men in his family were in prison, until my husband appeared, and was tried and sentenced to a total of 55 years.

Uhusiano wao huenda ulianza baada ya hukumu yao mwaka 1955, kwani yeye alipewa miaka 55 jela, na shahidi Sayyid Qutb miaka 15; wote wawili waliachiwa huru mwaka 1964. Waliendelea kuwa pamoja katika kipindi hiki chote, iwe gerezani au hospitalini, hivyo uhusiano wao ukakua na kuimarika kwa kila mmoja. Walikamilishana, na kila mmoja alimpata mwenzake akiwa na kitu alichohitaji; walikamilishana kikamilifu. Muhammad alinufaika na kujifunza kutoka kwa fikra, utamaduni, ilmu (elimu) na kina cha shahidi Sayyid, huku Sayyid akijifunza historia ya Ikhwaan, jumuiya yao, manhaj (mbinu), na chochote kinachohusiana na Jamaa`ah (kundi) kutoka kwa shahidi Muhammad, kwa sababu alikuwa amejiunga nalo kabla yake. Hivyo, walikuwa wameshikamana sana. Muhammad alisema: "Kila sura na kila sentensi katika vitabu vya Ustaadh Sayyid, ninajua ilipoandikwa, sababu yake, na mjadala uliokuwepo wakati ilipotoka ilivyokuwa." Muhammad alimwona Yusuf (as) [katika ndoto], alipokuwa Leemaan Turah, na Ustaadh Sayyid alikuwa akiandika kuhusu Surat-Yusuf katika kitabu chake Adh-Dhilaal [Katika Kivuli cha Qur'aan], naye [Yusuf (as)] akamwambia: "Mjulishe Sayyid kwamba sura hiyo ina anachotafuta: {Hukumu ni ya Allah peke yake}." Hivyo waliendelea hivyo hadi baada ya shahaada (kufa shahidi) yao. Ndugu walikuwa wakisema: "Hakika hii ni rehema ya Allah juu ya watu hawa wawili, kwamba Amewachagua wote wawili kwa ushahidi pamoja, vinginevyo mmoja asingeweza kuvumilia kutengana na mwenzake."

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."

Baada ya kuachiliwa kwake mwaka 1964, niliingia hospitalini kwa ajili ya upasuaji. Nilipotoka na kupona kwa fadhila za Allah, yeye alitaka sisi tutumie muda fulani kwenye shamba la baba yake. Basi nikamwambia kwamba kukaa huko kwa muda mrefu kulikuwa kugumu kwangu, hasa bila msaidizi wa kunisaidia kazi za nyumbani, kufua nguo na mambo mengine. Hivyo akaniambia: ‘Unapaswa kufanya dhikr na kuomba msamaha wakati wa kazi yako, nawe utapata malipo, na kuwa na subira na Ihtisaab (kutarajia malipo yako Akhera), katika kuwatendea wema jamaa zako.’ Nikakubali, tukasafiri. Siku moja, mara tu baada ya safari yetu, alinijulisha kwamba angesali rak`ah mbili (raka za sala) mpaka chakula kitakapoandaliwa, na alisali bila kukoma kuanzia saa tatu asubuhi hadi saa nane mchana. Kila nilipofungua mlango, nilimkuta akisali na kulia. Hadi tukasikia kishindo mlangoni mwa nyumba, tukagundua kuwa ni vyombo vya usalama. Basi nilifungua mlango wa chumba chake, nikamjulisha kwamba vyombo vya usalama vimefika na kwamba amalize sala yake kisha awaone. Naye ndivyo alivyofanya. Walijaribu kumchukua pamoja nao, lakini aliwaomba waache hadi aweze kufanya ghusl. Kisha aliniomba kwa msisitizo nakala ya Mushaf [Qur'aan], lakini sikuwa nayo isipokuwa ile ambayo nilikuwa nimeandika ujumbe mfupi ndani yake kwa Ahmad [mwanawe] na nilikuwa nimpe kama zawadi. Basi aliniahidi kwamba ingenirudia hata kama ingelazimika kwenda Mirihi na kurudi, nami nikampa.

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.

Kisha ukandamizaji wa utawala ukaanza kuongezeka ukali. Kwani baada ya kuhamishwa kutoka kuwa mkuu wa shule hadi kuwa mwalimu, kisha kutoka mkoa mmoja hadi mwingine, kisha kutoka ufundishaji wa kawaida hadi ufundishaji wa watoto wenye mahitaji maalum, katika kipindi chake cha kwanza cha kufungwa jela, vyombo vya usalama vilianza kampeni yao ya kunifunga. Hatimaye wakafanikisha walichotaka, nami nikafungwa jela ya Al-Qanaatir kwa miezi sita, ambayo nilizitumia nikitokwa damu mfululizo (nazeef), hadi nilipofanyiwa upasuaji wa kuondolewa kizazi baada ya hapo. Kwa hiyo sikuhudhuria isipokuwa wakati wa hukumu. Aliponiona katika hali yangu dhaifu, alinijulisha kwamba hakujua kuhusu kufungwa kwangu, hadi mbwa walipoyararua nguo zake, akaagiza nguo zitumwe kutoka nyumbani, basi Ahmad akampa mlinzi nguo kuukuu ili wasiibe nguo mpya. Na alipoziona, alijua kwamba mimi sikuwa nyumbani.

Walimwambia kuwa wamuone kwa mara ya mwisho kabla ya hukumu kutekelezwa, hivyo nikamchukua Ahmad na Sumayyah pamoja nami. Nilimwandalia chakula kizuri, tukaenda kumwona, lakini walikataa kuniruhusu kuingia nacho ndani. Waliendelea kutupeleka kusubiri kwa muda ndani ya hema moja, kisha kutupeleka kwenye jingine, hadi tukawa tumepitia mahema manne. Mwishowe walinzi wakamleta, wakimvuta kwa dharau, na “wakamtupa” mbele yetu ndani ya hema. Muhammad ﷺ alisema: “Sijui nijute kwa nini? Wanataka nitoe msamaha na kujutia yale niliyoyafanya, lakini nimefanya nini hata nijutie?” Nilipomwomba afisa alete chakula, alikataa. Muhammad ﷺ akaniambia: “Usijichoshe, wala usipoteze muda ambao tunaweza kuutumia pamoja. Wakileta chakula, watasisitiza nile sasa hivi, nami nimefunga.” Ahmad alikwenda akakaa kwenye mapaja ya baba yake na kuendelea kulia, akisema: “Wavulana wanaendelea kuniambia, wewe ambaye baba yako alitaka kumuua Abdul-Nasser.” Hapo shahidi akamjibu: “Mizani za leo zimegeuzwa, na hazitarekebishwa leo. Kwa hakika: ‘Tutaweka mizani ya haki siku ya Kiyama.’” Alinishauri nifanye wema kwa watoto, nami nikamshauri afanye wema kwa nafsi yake, na ziara ikaisha. Asubuhi ya tarehe 29 Agosti 1966, saa [namba haipo] asubuhi, redio ilitangaza habari kwamba hukumu imetekelezwa kwa Mashahidi watatu. Nami nilikuwa nikiandaa kifungua kinywa wakati huo, nikaendelea kusema “Inna lillaahi wa innaa ilayhi raaji`oon”, na kuomba msamaha, machozi yangu hayakukoma, wakati hakuna aliyekuwa anajua hali yangu. Wauaji hawakuridhika na hayo, wakanitaka nikaja kwao, wakanifanya nisaini kukubali kwamba hakutakuwa na janaza (sala ya maiti) kwake, nao wakanipa vitu vyake, lakini Msahafu wa Ahmad (Qur’ani) haukuwamo miongoni mwao.

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.

Alikuwa na tabia njema (Allah amrehemu). Mojawapo ya sifa zake muhimu zaidi ilikuwa ukarimu wake. Mfanyakazi wa nyumbani aliyekuwa akimtumikia, mara moja alinilalamikia baada ya Aqd (mkataba wa ndoa), kwamba yeye hakuwa akila chakula alichokuwa akiandaa, kwa sababu nyumba yake ilikuwa daima wazi kwa ndugu waliokuwa wanafunzi, waliokuwa mbali na nyumbani au waliokuwa katika shida. Akiwa yupo au asipokuwepo, wangeingia na kula, kuvaa nguo zake yoyote waliyotaka, na wakati mwingine kuchukua fedha zake; kisha yeye angerudi na kula jibini na halawa kutoka kwa wauzaji wa vyakula.

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.

Vivyo hivyo, Ithaar [kupendelea wengine]. Hakukubali kabisa kwamba kunaweza kuwa na kutoelewana kati yake na ndugu zake. Kama vile alivyokuwa safi mwili na tabia. Alikuwa akioga ghusl zaidi ya mara tano kwa siku, mbali na wudhuu.

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'.

Barua zake kutoka gerezani zilikuwa masomo ya Tarbiyah [malezi] katika Aqeedah [imani], Imani [iman], Subra [uvumilivu], na Istiqamah [kusimama imara]. Zilikuwa chakula cha safari kwangu katika njia hii, na hapa ni mifano kadhaa:

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:

Kama alivyokuwa mpole katika hisia zake, alikuwa akiweka mkono wake mahali penye maumivu, na kuyatibu kwa upole na dawa laini. Anasema katika barua nyingine;

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;

Na hiki ndicho alichoandika katika nakala ya Kitabu cha Allah Mtukufu ambacho alinipa kama zawadi:

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

Ndiyo, nilisikia mengi kutoka kwa ndugu zake wakimzungumzia. Mmoja wa ndugu hao alimwuliza ni msimu gani anaoupenda zaidi, naye akajibu: ‘Vuli, kwani kuanguka kwa majani kunanikumbusha mwisho wa muda wa mtu.’ Pia alimwona Mtume ﷺ zaidi ya mara moja, na Yusuf (as) na `Eesaa (as), naye alikuwa na ndoto za kweli. Alimwambia mmoja wa ndugu zake kwamba mara moja, wakati wa sujud [kusujudu] usiku, alipoteza fahamu kwa muda, na seli zilifunguliwa ili watoke, kisha watu wa idara za usalama waliwekwa ndani yake, na hili lilitokea baada ya mwaka 1967. Pia alijiona yuko pamoja na kundi la Maswahaba, wakitoa bay`ah (kiapo cha utii) kwa Mtume ﷺ, na zamu yake ilipofika ya kutoa bay`ah, alisema: "Ee Mjumbe wa Allah, je, tumebadilisha mambo baada yako? Je, tumebadilisha mambo baada yako?" Naye akamjibu: "Hapana, lakini nyinyi ni waaminifu, waaminifu, waaminifu." Ndugu zake wanasema kwamba alipochoka sana katika foleni, alikuwa akisema: ‘Ndiyo, Mola wangu, wewe ni mpole kiasi gani.’ Na walipozungumzia mateso mbele yake, alijibu: ({basi waache katika mazungumzo yao ya upuuzi na mchezo}) (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)

Na wangejadiliana naye kuhusu matarajio ya hukumu, angesema: "Hakika hawa hawahukumu, na hukumu ni ya Allah, na Allah hahukumu isipokuwa kwa haki, na wale wanaowaomba badala yake, hawahukumu kwa chochote. Sisi ni nini na wao ni nini, tukiwa katika qabd [kihalisi: kushikwa] na Allah kama chembe ya mchanga? Ikiwa Allah atatuona tunastahili Shahada, atatuchagua kwayo, na ikiwa sivyo, basi qadar ya Allah itatupita sisi na wao."

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."

Baada ya kuuawa kwake shahidi, nilijiona katika kijiji alimo kuishi dada yake, nikiwa nimesimama nyuma ya nyumba yake, na mbele yangu uwanja wa mashamba unaenea bila mwisho, kana kwamba nimepotea. Kisha ndege mkubwa alipita juu ya mashamba, na alikuwa mkubwa kwa ukubwa, kisha nikamwona tena, akiwa amesimama juu ya nguzo iliyofika angani, na kati ya miguu yake, mwanangu Ahmad, amesimama, akinionyesha njia, ambayo mwisho wake sikuweza kuuona. Juu yake kulikuwa na safu za Ikhwaan zikipiga hatua, hivyo nikaenda kuangalia hali hiyo, nikamwona mwezi, mkubwa sana, na wenye mwangaza mkali sana, mwishoni mwa njia hii.

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.

Na baada ya kuuawa kwake shahidi, baba yake alienda kuhiji, na aliporejea, nilimwita aje kuwaliwaza watoto kwa sababu ya kuondoka kwa baba yao, pia nikawaita watoto wake wengine na wajukuu zake. Lakini nilimwona akiwapuuza kabisa watoto wangu na kujishughulisha na wengine, nami nikaona huzuni usoni mwa binti yangu Sumayyah, nikawa na huzuni na sikufurahi siku nzima. Basi nililala huku nikiwa na huzuni kwa ajili yake, kisha nikamwona shahidi Muhammad ﷺ akiinama karibu na kitanda na kusema: "Usihuzunike, mimi nakubali haki yako."

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."

Alipowafungwa mwaka wa 1965, alichukua pamoja naye mushaf [Qur'ani], lakini sikuipata katika mali zake baada ya kufa kwake Shahidi. Baada ya miaka ishirini, tulipokuwa Madina, nyumbani kwa binti yangu na mumewe, niliiona kwenye rafu, kwa hiyo nilimuuliza mume wa binti yangu alipoipata mushaf hii. Akasema kwamba wakati alipokuwa Haramu, mwanamke mmoja alisikia ndugu zake wakimwita, kwa hiyo akamwendea na kusema: "Wewe ni fulani?" Naye akajibu kwa uthibitisho. Akasema: "Basi subiri hapa, usiondoke hadi nikukabidhi amana." Kisha akamjulisha kwamba mumewe alimpa mushaf hii aliyoichukua kutoka kwa Shahidi, na kumwambia aipeleke kwa jamaa zake. Mushaf hii ilikwenda Ufaransa, London na Saudi Arabia, hadi hatimaye ikatufikia miaka 20 baadaye. Sitarajii kwamba Allah Mtukufu ametimiza ahadi ya Shahidi.

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.

Namuomba Allah Mtukufu niendelee kuwa katika ahadi, na nisiwe nimebadilika baada yako, na kwamba wewe sasa uko katika daraja za Mashahidi na Masiddiq [Wakweli], na kwamba Allah Mtukufu aniunganishe nawe: {Wao na wake zao wamo katika vivuli vya miti, wameegemea juu ya viti vya enzi} (Surat Yaa-Siin: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).

Imetoka katika Ad-Da'wah Toleo la 109, Muharram 1422 (www.cageprisoners.com)

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