al-Bayān al-daʻawī wa-ẓāhirat al-taḍakhkhum al-siyāsī: naḥwa bayān qurʼānī lil-daʻwah al-Islāmīyah

This book is widely praised for tackling a profoundly important and sensitive subject: the perceived overemphasis on political engagement within contemporary Islamic movements, often at the expense of their core spiritual and dawah (preaching) mission. Reviewers commend the author, an expert in Usul al-Fiqh and a seasoned observer of these movements, for his insightful and foundational analysis. Many highlight the book's ability to "put a finger on the wound" by critically examining the challenges and internal contradictions faced by activists. It is considered a crucial read for students of Islamic knowledge and political activists, offering a clear framework for understanding the historical and contemporary role of politics in Islamic thought. The book is lauded for filling a significant void in literature by addressing modern issues in political jurisprudence and for its elegant, objective style, which encourages self-reflection and a return to the foundational principles of Islam.

Despite its strengths, the book generates considerable debate and criticism, particularly concerning its central argument that political action holds a secondary or tertiary rank within Islamic jurisprudence. Several reviewers challenge the author's methodology, accusing him of selectively interpreting religious texts and historical events to support a pre-determined conclusion. Critics argue that fundamental Islamic principles like justice, consultation, and accountability, which are inherently political, are inaccurately relegated to a lower status. Some find the author's arguments contradictory and his interpretations of prophetic sayings to imply a passive stance, with a few even suggesting it borders on "secularism in disguise" or a form of "Irjaa" (postponement of judgment). Concerns are also raised about the author's perceived biases, especially in his critiques of other Islamic figures and his suggested alignment with established political systems, which some view as an oversimplification of complex historical and contemporary realities.

In conclusion, this is a significant and thought-provoking work that offers a fresh, albeit controversial, perspective on the priorities of Islamic activism. While it provides valuable insights into the internal struggles and potential misdirections of Islamic movements, its core arguments about the status of political action are highly contested. The book is highly recommended for students of Islamic jurisprudence, contemporary Islamic activists, and anyone interested in a critical and intellectually stimulating discussion on the relationship between religion and state in the Muslim world. It particularly appeals to readers who appreciate a sophisticated intellectual style and are prepared to engage with complex, sometimes contentious, ideas about community building, ethical reform, and the role of the Quran as the ultimate guide for societal change.