尊敬的兄弟,谢赫·拉比尔·本·哈迪·麦德哈里(Rabee bin Hadee Al-Madkhali)阁下,愿安拉的平安、慈悲与祝福降临你身上……

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

我提请您注意您之前请我阅读所附书籍的请求：《伊斯兰之光：驳赛义德·库特卜的信仰与思想》（Adwa’ Islamiyyah ‘Ala ‘Aqeedat Sayyid Qutb Wa Fiqrih）……这本书是否有任何批注？这些批注是否意味着这个项目应当被弃置、不再流传？还是说，它可以经过修订与审定后出版发行，作为您在后世审判日的善功，并成为安拉所意欲引导的仆人的指引？

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?

因此我说如下：

[Answer] Thus I say the following:

1- 我查看了目录首页列出的主题，发现其中有针对赛义德·库特卜（愿安拉怜悯他）的论题，汇集了诸多关于kufr（不信）、无神论、异端、相信Wahdat Al-Wujood（存在一体论）、认为《古兰经》是受造的说法、认为允许安拉之外的他者立法的说法、在颂扬安拉的属性上过分夸张、不接受Mutawatir（大量传述）的圣训、在必须笃定的信仰问题上心存怀疑、对社群进行takfeer（判教为不信）等内容，以及其他类似让信士毛骨悚然的主题。

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.

我为世界各地那些没有留意这类有害问题的穆斯林学者感到惋惜。随后我心里想，既然有这些有害的东西，为什么赛义德·库特卜的书籍却像太阳的光芒一样在地平线上传播开来？普通民众从中受益，甚至连你（Rabee Al-Madkhali）在一些著作中也引用了它们。于是，我开始将这些议题与其内容进行比较。我发现，这些内容恰恰证明了相反的东西；而这些议题总体上是一些煽动性的话题，目的是转移普通读者的注意力，使他们去诋毁赛义德（库特卜），愿安拉怜悯他。我厌恶你、我以及所有穆斯林陷入罪恶的境地……当一个人在他所憎恨的人面前谈论善事时，这本身就是一种欺骗。

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- 我查阅后发现，这本书（Rabee al-Madkhalee 所著）缺乏以下几点：学术研究的基础、批判的方法论（Manhaj）、引述他人著作时的可信度、知识的可靠性，以及不越界冒犯他人。

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.

关于对话的礼仪、方法的善美以及引入材料的力度，以上所言与本书毫无关系，证据如下：

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:

首先，我注意到您在引用赛义德·库特卜的著作时，依赖的是旧版，例如《古兰经阴影下》和《社会正义》，而您应当知道，正如第29页页边以及其他一些地方所示，这些书后来出现了修订版。依据批评的基本原则和知识的可信度，如果批评针对的是任何一本书的最新版内容，那么这是必须的，因为最新版的改动会取代之前的版本。这一点，若真主愿意，对您的基本资料而言并不隐秘，但这可能是为您准备这些资料的某位学生的疏忽，他并未意识到这一点。

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.

众所周知，学者们的情况中有许多类似的例子。例如伊本·盖伊姆的著作《灵魂》（Al Rooh），当许多学者研究它时，他们说：它大概是在他早年所作。类似的情况还有很多。赛义德·古特卜的著作《社会正义》（Al'Adalah Al Ejtima'yah）是他所撰写的第一部关于伊斯兰问题的著作。

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.

第二，本书索引中的这一主题：赛义德·古特卜认为可以让安拉以外的人立法，这让我毛骨悚然。我首先就去查了这个主题。我发现的只是他那本《社会正义》（Al'Adalah AlEjtima'yah）中众多段落里的一句引文。他的其他论述并不能证实这一颇具煽动性的说法。即便假设这是一句笼统或含混的话，我们又为何要将它上纲为对他的断教（takfeer）问题，从而摧毁赛义德·古特卜一生所依托、毕生以笔相托的事业呢？他毕生致力于宣扬在"统治与立法"上实现安拉的独一（Tawheed），拒斥人定法，并对抗那些以安拉律法之外的标准进行统治和立法的人。安拉喜爱每一件事上的公正与公平；我以安拉意欲，看到的只是你们即将回归公正与公平。

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.

第三：那些引起争议的话题之一，就是你所提到的话题：赛义德·古特布相信万有合一论（Wahdat Al-Wujood）。诚然，赛义德·古特布，愿安拉慈悯他，在注释《铁经》章和《诚信章》时，用文学的风格说了一些不清楚的话（这可能使读者以为他相信万有合一论），并据此指控他相信万有合一论。你引用他在注释《黄牛章》时的言论，以及他明确拒斥万有合一论的观点，这做得很好。从这些引文中（赛义德·古特布写道）：“由此我们发现，在真正的伊斯兰信仰中，并不存在所谓万有合一论的观念。”此外，在他的著作《伊斯兰tasawwur的支柱》（Muqawwimat At-Tasawwur Al-Islami）中，也有对那些相信万有合一论者的明确回应。因此，我们说：愿安拉宽恕赛义德·古特布，因为他那些含糊的言论，他用文学的笔法加以发挥；而含糊的话，不能压倒他明确无误的言论。

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.

因此，我希望你赶快删除赛义德·库particular…… Let me correct that: 因此，我希望你赶快删除赛义德·库特卜这一隐蔽的宣布为叛教（takfeer）的言论，我为你感到遗憾。

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

第四，我怀着充分的敬意明确地对你说：在这些议题上，你的看法与赛义德·古特布对“La Ilaha Illah Allah”（万物非主，唯有真主）之含义的评述相反，这与学者和语言专家的见解相悖；而且他（古特布）对（tawheed）独一性中的 Ar-Ruboobiyah（主宰独一）与 Al-Uloohiyyah（崇拜独一）阐述并不清晰。我亲爱的朋友，我要对你说，你在未加核实的情况下，抹杀了赛义德·古特布（愿真主怜悯他）所确立的一切关于独一性及其所必然包含和确证之内容的论述，而这些论述正是赛义德·古特布漫长一生中所专注的主要方面。

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.

你（Rabee Al-Madkhali）所说的一切，都被一个词推翻了：在立法和裁决上独一真主，是“万物非主，唯有真主”这句话的必要内容之一。赛义德（愿真主怜悯他）曾大力强调这一点，因为他看到有人竟敢在法庭等场所废除真主的律法，代之以人定法。毫无疑问，这是一种前所未有的大胆行为（胆敢更改真主的律例），伊斯兰民族在公历1342年（回历）之前从未经历过这样的事。

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.

第五点：在索引的主题中有这样一条：“赛义德·库图卜确认了《古兰经》是受造物的信仰，并且安拉的言语只是意志”……当我回到谈论此事的页面时，我没有找到一个字表明赛义德·库图卜，愿安拉怜悯他，宣称这句话：“《古兰经》是受造的。”你怎么能如此轻率地用这些断定他人为异端（takfīr）的事情来指控别人？我唯一注意到的一句话是他（库图卜）说：“他们不可能仿照这本书写出一部类似的书——那些断章字母——因为这本书是安拉所造，而不是人所造……”毫无疑问，这句话是错误的，但这句话能否让我们裁定赛义德·库图卜确认了宣称《古兰经》是受造物的那种否认信仰的说法呢？

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?

哦，真主啊，我承受不了这份重担！这让我想起谢赫穆罕默德·阿卜杜勒-哈利格·阿特希马（愿真主怜悯他）在其著作《古兰经风格研究》导论中的一段类似论述，该书由伊玛目穆罕默德·本·沙特伊斯兰大学出版。我们是否因为“《古兰经》是受造的”这句话而指责所有人？哦，真主啊，不！我们至此所提及的内容，已足以说明主观的观点，而这才是重要之事。

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.

谈及其他观点：

Talking about other perspectives:

1- 这本书的原稿共161页，为手写。这些手稿的笔迹各不相同。我不知道有哪一页是你惯常的笔迹，除非你的字迹与平时有所不同，或者我弄错了什么，或者你把关于赛义德·古特布的工作交给了一些学生，每个学生在你的指导下或依你口述写下了他所找到的内容。因此，除了你在2-、3-、4-、5-、6-中所写的内容（即该书为你所著）之外，我无法确认这本书属于你；而考虑到这一点，就足以认定它属于你了。

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.

尽管笔迹各不相同,但有一个共同的倾向:这本书带有一种令人不安的语气、持续的愤怒、在语句上的同样跳跃,从而造成巨大的错误,在存在其他可能的情况下急于下结论,依赖含糊的句子而舍弃明确的句子——而明确的句子本是不容任何争辩的坚定原则。这被视为违背了名为"Al'Haydah Al'Elmiyah"的批评方法论(Manhaj)。 至于文风,如果我们拿它与赛义德·古特布的文风相比,那么这种文风属于下乘。赛义德(古特布)的文风是高雅的。如果把它看作你(Rabee)的文风,那它又非常浅显,不配一位拥有高等学位的求知者。因此,应当在文字的韵味、运用语言的能力与清晰表达事理之间,以及表达的优美之间取得平衡;否则,就应当折断笔杆(即不必再费心去写)。

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).

普遍的倾向是愤怒与恐吓的倾向，它压倒了批判的科学方法，因此你的回应缺乏对话的礼仪。

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.

这本书从开头就预示了结局，其中带有一种攻击性的倾向和狭隘的思想，行文之中也缺乏耐心——这是为什么呢？

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

这本书制造了一种新的“群体性立场”（hizbiyah），形成了一种风气：在此处宣布某事为禁止，在彼处又予以否定；把这个称为“bid'ah（异端创新）”，称那个人为“Mubtadi'（行异端者）”；把这个称为“偏差”，称那个人为“偏离正道者”……而且没有足够的证据。这也会滋生一种自欺（即ghuroor）：自认为虔诚，并因此自傲到这种地步——当他们中的某人做了这样的事，便以为卸下了背上的沉重负担，以为自己在拯救乌玛免于坠入深渊，以为自己堪称敬畏真主（Wara'）和捍卫伊斯兰教法尊严（gheerah）的高尚典范。这种未经审慎核实便下判断的做法，是一条毁灭之路；即便它看似一座高大的建筑，其最终命运也必是崩塌，并随风消散。

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.

这本书所具有的六个方面的优点，恰恰也是它令人难以领略的地方。以下是我对你所提要求的看法。很抱歉我回复得晚了。过去我不读这位人士（赛义德·古特布）的书，尽管他在民众中颇为流行。然而，你提到的那些危险言论促使我大量阅读他的著作。我在他的书中发现了许多好的内容：深厚的信仰、清晰的真理、对伊斯兰之敌阴谋的揭露；同时也有一些内容上的错误，以及一些我希望他从未说过的话。他在其他地方也推翻了其中不少观点，而要做到完美是很难的。这个人是一位伟大的作家和伟大的批评家，之后他转向通过伟大的《古兰经》、尊贵的圣行和优美的先知传记来服务伊斯兰。这塑造了他对其所处时代各种问题的态度。他为了真主的缘故坚持自己的立场（继续他所从事的事业）。他也澄清了关于其过去的一些问题。有人请他写一些道歉的话，他说了那句著名而坚定的话："我不会用我为作证（即号召认主独一）而举起的手指，去写任何反对认主独一的东西……"或者与此相近的话。

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.

因此，每个人的义务是为他祈求安拉赦免他的罪过，从他的学识中获益，指出他的错误，而他的错误不应使我们无法从他的学识中获益，也不应使我们抛弃他的著作。愿安拉保护你，请思考他的情况，就像萨勒夫中的伊斯迈尔·哈拉维和吉拉尼的情况一样，以及伊斯兰教长伊本·泰米叶如何为他们辩护，尽管他们犯了许多严重的错误，因为他们的方法基础是捍卫伊斯兰教和逊奈。请看《Manazil Alsa'ereen》一书，你会发现一些无法接受的奇怪内容；然而，你会看到伊本·盖伊姆，愿安拉慈悯他，为其开脱，不加指责，正如他在《Madarij As-Saalikeen》一书中所阐明的那样。我也在《在疑惑与确定之间划分人群》一书中对此问题作了展开论述，并为此提出了一些准则。

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.

总之,我劝诫这位真主的兄弟,不要印刷《伊斯兰的光辉……》这本书。由于此书中存在过分夸大之处,以及对伊斯兰民族的青年进行诋毁学者(乌莱玛)、贬低和轻视其美德的教导,因此此书不得发行或印刷。愿真主赐福于你,若我的言辞有所严厉,敬请原谅,这是因为我看到了你所表现出的过分夸大,也因为我希望你好,并且因为你渴望了解我所掌握的关于此书的情况。这便是我的笔所写下的,愿真主端正我们所有人的道路。

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.

瓦阿莱库姆赛俩目，愿安拉的慈悯与祝福降临你（谢赫）巴克尔·阿布·宰德

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