Ndugu mheshimiwa, Sheikh 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...

Ninakuvutia umakini wako kwa ombi langu la kusoma kitabu kilichoambatishwa: "Adwa' Islamiyyah 'Ala 'Aqeedat Sayyid Qutb Wa Fiqrih." (Mianga ya Kiislamu juu ya Itikadi na Mawazo ya Sayyid Qutb)... Je, kuna maelezo yoyote yanayopinga kitabu hiki? Na je, maelezo haya yanamaanisha kwamba mradi huu unapaswa kupuuzwa na kamwe usisimuliwe tena? Au je, unachukuliwa kuwa ni kitu ambacho kinaweza kuhaririwa na kuhitimu kuchapishwa na kusambazwa, ili kiwe thawabu kwako siku ya Kiyama, na mwongozo kwa wale ambao Allah anawataka miongoni mwa waja wake?

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?

Basi nasema yafuatayo:

[Answer] Thus I say the following:

1- Nilipoangalia ukurasa wa kwanza, ule wenye orodha ya mada, nikakuta mada dhidi ya Sayyid Qutb, Mwenyezi Mungu amrehemu, ambazo zinakusanya misingi ya kufuru, kutokuamini (ulahidi), uzushi, imani ya Wahdat Al-Wujood, kauli kwamba Qur'ani imeumbwa, kauli kwamba inajuzu kwa asiyekuwa Mwenyezi Mungu kutunga sheria, kupindukia katika kutukuza sifa za Mwenyezi Mungu, kutozikubali Hadithi Mutawatir, shaka katika mambo ya Aqidah ambayo mtu lazima awe na yakini nayo, kuwatia watu wa jamii takfiri (kuwatangaza makafiri) ... na mada nyinginezo za aina hii zinazofanya nywele za muumini zisimame.

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.

Nilihisi huruma kwa wanazuoni wa Kiislamu duniani kote ambao hawakuzingatia mambo hayo yenye madhara. Kisha nikajiuliza, kwa nini, pamoja na mambo hayo yenye madhara, tunaona vitabu vya Qutb vikienea kila upande kama mwanga wa jua, watu wa kawaida wakinufaika navyo, hata wewe (Rabee Al-Madkhali) katika baadhi ya maandishi yako. Kwa hiyo, nilianza kulinganisha mada na yaliyomo. Nilikuta kwamba yaliyomo yanathibitisha kinyume cha yaliyomo mengine; na mada hizi, kwa ujumla, ni mada za kuchochea zinazolenga kuvuruga usikivu wa msomaji wa kawaida ili amshambulie Sayyid (Qutb), Mwenyezi Mungu amrehemu. Ninachukia kwako, kwangu na kwa Waislamu wote (kuingia) katika maeneo ya dhambi... Ni udanganyifu mtu anapozungumzia wema mbele ya yule anayemchukia.

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- Nilipoangalia, nilipata kwamba kitabu hiki (cha Rabee al-Madkhalee) hakina: msingi wa utafiti wa kielimu, Manhaj (mbinu) ya ukosoaji, uaminifu wa kunukuu (kutoka vyanzo vingine), uaminifu wa elimu, na (hakina) kutovuka mipaka kwa wengine.

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.

Kuhusu adabu za mazungumzo, wema wa mbinu, na nguvu ya kuwasilisha maudhui, basi mambo hayo yaliyo juu hayahusiani kabisa na kitabu hiki... dalili zake ni:

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:

Kwanza, niliona kwamba ulitegemea kunukuu matoleo ya zamani ya vitabu vya Sayyid Qutb, kama vitabu: Fee Thilaal Al-Qur’an na Al’Adalah Al Ejtima’eyyah, ilhali ukijua, kama ilivyo katika pembezoni mwa ukurasa wa 29 na mahali pengine, kwamba kuna matoleo fulani yaliyorekebishwa yaliyotoka baadaye. Kulingana na misingi ya uhakiki na uaminifu wa elimu, ni lazima kukosoa - ikiwa ni kuhusu maudhui ya toleo la mwisho la kitabu chochote - kwa sababu mabadiliko yaliyomo ndani yake (yaani toleo la mwisho) yanafuta yaliyotangulia. Jambo hili, Inshaallah, si fiche kwa taarifa zako za msingi, lakini huenda ni kosa la mwanafunzi aliyeandaa taarifa hii kwako ambaye hakufahamu hilo.

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.

Ni jambo linalojulikana kwamba kuna hali nyingi zinazofanana kwa watu wa elimu. Kwa mfano, kitabu Al Rooh cha Ibn Qayyim: wanazuoni wengi walipokichunguza walisema kwamba huenda kilitolewa wakati wa ujana wake. Hili pia lilitokea katika visa vingi. Kitabu (cha Sayyid Qutb) Al'Adalah Al Ejtima'yah kilikuwa kitabu cha kwanza alichokiandika (Sayyid Qutb) kuhusu masuala ya Kiislamu.

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.

Pili, mada ya kwenye faharasa ya kitabu hiki: Sayyid Qutb anaruhusu wengine badala ya Mwenyezi Mungu kutunga sheria, jambo hilo lilinifanya nywele zangu zisimame. Nilikimbilia mada hiyo kabla ya nyingine yoyote. Nilichokipata ni nukuu moja tu kutoka mistari mingi katika kitabu chake, Al-'Adalah Al-Ijtima'yah. Maneno yake hayathibitishi mada hii ya kuchochea. Tuseme kuna sentensi ya jumla au isiyo wazi; kwa nini tuigeuze kuwa suala la takfiri (kumtuhumu kwa ukafiri) dhidi yake, ili kuharibu kile ambacho Sayyid Qutb alikijengea maisha yake na kile alichojitolea kalamu yake: Da'wah ya Tawhid (umoja wa Mwenyezi Mungu) wa Allah Mtukufu "katika kutawala na kutunga sheria," kukataa sheria zilizotungwa na binadamu, na kuwakabili wale wanaofanya hilo (kutunga sheria na kutawala kwa kinyume cha hukumu ya Allah). Allah Mtukufu anapenda haki na uadilifu katika kila jambo; na sioni, Inshaallah, isipokuwa kwamba mtakaribia kurudi kwenye haki na uadilifu.

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.

Tatu: Kuhusu mada zenye utata, mojawapo ni mada yako: Sayyid Qutb anaamini Wahdat Al-Wujood. Hakika Sayyid Qutb, Allah amrehemu, alisema jambo lisilo wazi (ambalo linaweza kumfanya msomaji adhani kwamba anaamini Wahdat Al-Wujood) akitumia mtindo (wa kifasihi) katika kufafanua Surat Al-Hadeed na Surat Al-Ekhlaas, na kwa msingi wake ndipo tuhuma kwamba anaamini Wahdat Al-Wujood zilitolewa. Ulifanya jambo jema uliponukuu kauli yake katika kufafanua Surat Al-Baqarah, pamoja na kukataa kwake waziwazi (Sayyid Qutb) wazo la Wahdat Al-Wujood. Miongoni mwa nukuu hizo (Sayyid Qutb aliandika): "na kutokana na hapa tunaona kwamba hakuna chochote katika itikadi ya kweli ya Kiislamu kiitwacho wazo la Wahdat Al-Wujood." Zaidi ya hayo, katika kitabu chake: "Muqawwimat At-Tasawwur Al-Islami" kuna jibu wazi kwa wale wanaoamini Wahdat Al-Wujood. Kwa hiyo, tunasema: Allah amsamehe Sayyid Qutb kwa kauli hizi zisizo wazi alizozipanua kwa mtindo wake wa kifasihi; na jambo lisilo wazi halishindi kauli zake zilizo wazi kabisa.

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.

Kwa hiyo, natamani ufute haraka takfeer hii iliyofichwa ya Sayyid Qutb, na ninakuonea huruma.

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

Nne, nasema waziwazi kwako kwa heshima yote, kwamba kuhusu mada hizi: kinyume cha alichokitoa maoni Sayyid Qutb juu ya maana ya La Ilaha Illah Allah, kwa wanachuoni na watu wa lugha; na kwamba yeye (Qutb) hana msimamo wazi kuhusu (tawheed) Ar-Ruboobiyah na Al-Uloohiyyah. Nakuambia, mpendwa wangu, kwamba umeharibu, bila kuhakikisha, yote ambayo Sayyid (Qutb), Allah amrehemu, alithibitisha katika vipengele vya Tawheed na yale inayoyahitaji na kuyathibitisha, ambayo yalichukua sehemu kubwa ya maisha marefu ya 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.

Yote uliyosema (Rabee Al-Madkhali) yanabatilishwa na neno moja: kwamba Tawhidi ya Mwenyezi Mungu katika sheria na utawala ni miongoni mwa mambo ya lazima ya kauli ya Tawhidi. Sayyid, Mwenyezi Mungu amrehemu, alisisitiza sana jambo hili alipoona ujasiri uliopotoka wa kuziondoa sheria za Mwenyezi Mungu mahakamani na mahali pengine, na kuzibadilisha kwa sheria zilizotungwa na binadamu. Bila shaka, hii ni ujasiri mkubwa (ujasiri wa kubadilisha hukumu za Mwenyezi Mungu) ambao Umma haukuwahi kuupata kabla ya mwaka 1342 Hijria.

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.

Tano: Kwanza, kutoka kwenye mada za faharasa: "Sayyid Qutb anathibitisha itikadi kwamba Qur'an imeumbwa, na kwamba kauli ya Allah ni matakwa tu"... Nilipoyarejea maandiko yanayozungumzia jambo hilo, sikupata hata herufi moja ambapo Sayyid Qutub, Allah amrehemu, alitamka kauli hii: "Qur'an imeumbwa." Je, mnawezaje kuwashutumu kwa urahisi kwa mambo haya ya takfiri? Sentensi pekee niliyoiona ni kauli yake (Qutb): "Hawawezi kutunga kwa kutumia herufi za Muqat'aa mfano wa kitabu hiki, kwa sababu kitabu hiki kimeumbwa na Allah na si na binadamu"... Hakuna shaka kwamba sentensi hii si sahihi, lakini je, sentensi hii inatufanya tuhukumu kwamba Sayyid Qutb anathibitisha ukafiri kwa kusema kwamba Qur'an imeumbwa?

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?

Ee Allah, siwezi kuvumilia mzigo huu! Hili lilinikumbusha kauli kama hiyo ya Shaykh Muhammad ‘Abdulkhaliq ‘Atheemah, Mwenyezi Mungu amrehemu, katika utangulizi wa kitabu chake: Studies on the style of the Noble Quran, kinachochapishwa na Chuo Kikuu cha Kiislamu cha Imam Muhammed bin Sa’ud. Je, tunawashutumu watu wote kwa kauli kwamba Qur'an imeumbwa? Ee Allah, hapana. Yale tuliyoyataja hadi sasa yanatosha katika kuzungumzia mitazamo ya kibinafsi, na hili ndilo jambo muhimu.

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.

Tukizungumzia mitazamo mingine:

Talking about other perspectives:

1- Nakala ya asili ya kitabu hiki ina kurasa 161 zilizoandikwa kwa mkono. Maandishi haya yanatofautiana. Sifahamu ukurasa hata mmoja ulioandikwa nawe kama kawaida yako, isipokuwa mwandiko wako ulitofautiana na kawaida, au nimekosea jambo fulani, au ulimkabidhi baadhi ya wanafunzi kazi ya kuhusu Sayyid Qutb, na kila mwanafunzi akaandika alichokipata chini ya usimamizi wako, au kwa kuagizwa na wewe. Kwa hiyo, siwezi kuthibitisha kwamba kitabu hiki ni chako isipokuwa kwa kile ulichoandika katika 2- 3- 4- 5- 6- kwamba kimeandikwa na wewe, na hilo linatosha kukichukulia kuwa ni chako.

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.

Ingawa kuna tofauti katika mitindo ya maandishi, kuna mwelekeo mmoja wa pamoja. Kitabu hiki kina mwelekeo wa kuvuruga kwa namna ya kuwa na hasira ya kuendelea, kuruka kwa sentensi zile zile ili kuzalisha makosa makubwa, kukimbilia hitimisho pale ambapo kuna uwezekano wa kuthibitisha kinyume, na kutegemea sentensi zisizoeleweka huku zikiacha zile zilizo wazi, jambo ambalo ni kanuni thabiti isiyokubali hoja yoyote kinyume chake. Hili linachukuliwa kuwa ni kuvunja (kukiuka) Manhaj ya ukosoaji iitwayo: Al’Haydah Al’Elmiyah. Kwa upande wa mtindo wa uandishi, kama tutalinganisha na mtindo wa Sayyid Qutb, basi mtindo huu ni wa kushuka chini. Mtindo wa Sayyid (Qutb) ni wa hali ya juu. Kama tutauchukulia kuwa ni mtindo wako (Rabee), basi ni wa kiwango cha chini sana, na hauendani na mwanafunzi wa elimu mwenye shahada kubwa. Kwa hiyo kunapaswa kuwepo usawa kati ya ladha ya lugha ya maana halisi, uwezo wa kutumia lugha na kuwasilisha jambo waziwazi, pamoja na uzuri wa uwasilishaji; vinginevyo kalamu ivunjwe (yaani, vinginevyo isiwe na haja ya kuandika).

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).

Mwelekeo uliozoeleka ulikuwa ni mwelekeo wa hasira na kutisha, ambao ulizidi mbinu ya kisayansi ya ukosoaji, hivyo jibu lako likakosa adabu za mazungumzo.

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.

Kitabu hiki tangu mwanzo wake kinaonyesha mwelekeo wa kukera na upeo mwembamba wa mawazo, pamoja na ukosefu wa subira katika sentensi... kwa nini?

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

Kitabu hiki kinaanzisha hizbiyah mpya inayoweka mwelekeo wa kutangaza haramu hapa, na kuifuta hapo; na kuiita hii bid'ah na huyo mtu Mubtadi' (Mzushi), kuita hii upotovu na huyo mtu mpotovu... bila hoja za kutosha. Hili pia linazaa ghuroor (yaani udanganyifu) wa kuwa mwenye dini, na kujivuna kiasi kwamba mmoja wao anapofanya hivyo, (anadhani kuwa) anaondoa mzigo mkubwa mgongoni mwake; na kwamba anaiokoa Ummah kuanguka kutoka ukingoni; na kwamba anahesabiwa kuwa mfano wa juu wa Wara' (kumcha Mwenyezi Mungu) na gheerah (wivu) juu ya hukumu za Shari'ah. Hukumu hii (ya kuhukumu) pasipo kuhakikisha, ni njia ya maangamizi, hata kama inachukuliwa kuwa jengo lililojengwa kwa juu, mwisho wake ni kuangamia na kutoweka kwa upepo.

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.

Hizi ni sifa sita ambazo kitabu hiki kinazo, ambazo zilikifanya kisiwe cha kufurahisha. Hivi ndivyo ninavyoona kuhusu kile ulichoomba. Samahani kwa kuchelewa kujibu, lakini zamani sikuwa nikisoma vitabu vya mtu huyu (Sayyid Qutb), ingawa ni maarufu miongoni mwa watu. Hata hivyo, maneno hatari uliyoyazungumzia yalinifanya nisome sana vitabu vyake, na nikakuta ndani yake mambo mengi mazuri, imani kubwa, ukweliulio wazi, kufichua mipango ya maadui wa Uislamu, pamoja na makosa fulani katika maudhui na kusema mambo ambayo ningependa asingeyasema. Yeye mwenyewe anayabatilisha mengi ya hayo sehemu nyingine, na ukamilifu ni mgumu. Mtu huyu alikuwa mwandishi mkubwa na mkosoaji mkubwa, kisha akaelekea kulitumikia Uislamu kupitia Qur'ani tukufu, Sunnah tukufu, na Siira nzuri ya Mtume ﷺ. Hili lilitengeneza mtazamo wake kuhusu masuala ya zama zake. Alisisitiza msimamo wake (wa kuendelea na aliyokuwa akiyafanya) kwa ajili ya Allah (SWT). Pia alifafanua masuala yaliyohusu maisha yake ya zamani. Aliombwa aandike maneno ya kuomba msamaha, naye akasema neno lake la uaminifu na maarufu, kwamba "Sitatumia kidole ambacho ninakiinua kwa shahada (yaani kuita kwenye Tawhidi) kuandika kitu dhidi ya Tawhidi..." au neno lililo karibu na hili.

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.

Kwa hiyo, wajibu wa kila mtu ni kumwombea dua kwamba Allah amsamehe dhambi zake, kunufaika na elimu yake, kubainisha makosa yake, na kwamba makosa yake yasitufanye tukose kunufaika na elimu yake, wala kuziacha vitabu vyake. Fikiria, Allah akulinde, hali yake kama hali ya baadhi ya Salaf kama Isma'eel Al-Harawi na Al-Jilaani, na jinsi Shaykh-ul-Islam Ibn Taymiyyah alivyowatetea, ijapokuwa walitumbukia katika makosa mengi mabaya, kwa sababu msingi wa mwelekeo wao ulikuwa ni kuitetea Uislamu na Sunnah. Angalia kitabu "Manazil Alsa'ereen", utakuta mambo ya ajabu ambayo hayawezi kukubalika; hata hivyo, utamkuta Ibn Al-Qayyim, Allah amrehemu, akimtafutia visingizio na asimshutumu, kama alivyoyabainisha katika kitabu "Madarij As-Saalikeen". Mimi pia nimefafanua jambo hili kwa upana katika kitabu "Classifying the people between doubts and certainty" (Kuwapanga watu kati ya shaka na yakini), na nimeweka kanuni kadhaa kuhusu hilo.

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.

Hitimisho, namshauri ndugu yangu katika Allah, asichapishe kitabu hiki “Adwa’ Islamiyyah..”. Haijuzu kitabu hiki kusambazwa au kuchapishwa kwa sababu ya yaliyomo ndani yake ya kupita kiasi, na kwa sababu ya kuwafundisha vijana wa Ummah kuwasengenya Maulamaa (wanazuoni), na kuwadharau na kupuuza fadhila zao. Nisamehe, Allah akubariki, ikiwa maneno yangu ni makali, lakini ni kwa sababu ya nilichokiona katika kupita kiasi kwako, kwa kuwa nakutakia mema, na kwa kuwa una hamu ya kujua nilicho nacho kuhusu hilo. Hii ndiyo iliyoandikwa na kalamu yangu, na Allah aisahihishe njia ya sisi sote.

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 alaykum wa rahmatullahi wa barakatuhu (Shaykh) Bakr Abu Zayd

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