Ana iya tunanin cewa Nahdah (farfaɗowa) tana wakiltar ci gaban kimiyya, ƙaruwar samarwa, yawaitar masana'antu, da amfani da fasaha da kirkire-kirkire a cikin abubuwan rayuwa na zahiri, tare da la'akari da cewa Nahdah na nufin kawai ci gaba da motsin al'umma da mutane daga wani yanayi zuwa wani mafi kyau. Wannan fahimta ta kai har wasu suka yi tunanin cewa duk ƙasar da ta samu wadata ta tattalin arziki tana farfaɗowa, duk da cewa wannan magana tana karo da gaskiyar da ake gani a yawancin ƙasashen da ke jin daɗin bunƙasar tattalin arziki, yalwar rayuwa ta zahiri da wadata wajen rayuwa, alhali a zahiri suna cikin ƙasashe mafi koma baya da raguwa.

It could come to the mind that the Nahdah represents scientific progress, increased production, the abundance of factories and the use of technology and innovation in the material forms used in life with the consideration that the Nahdah only means progress and the moving of the society and people from one condition to a better one. This understanding reached the point to where some imagined that every land that experiences economic affluence is revived despite this statement being contradictory to the witnessed sensed reality in many of the lands that enjoy economic flourishing, abundance in the material forms of life and affluence in living whilst in reality being from amongst the most backward and declined countries.

Saboda haka ya zama wajibi a bayar da ma'anar An-Nahdah, a bayyana ma'anarta da hanyar cimma ta. Shin kamar yadda wasu suka yi ikirari ne: yaduwar ilimi, karuwar dukiya ko yaki da cututtuka da annoba? Kuma bisa wannan fahimta, dalilan da suke ikirarin cewa su ne sanadin koma baya, watau talauci, jahilci da cuta, shin wajibi ne a soke su a kawar da su?

For this reason it is necessary to give a definition of An-Nahdah, define its meaning and the manner of achieving it. Is it as some have claimed: the spread of education, the increase of riches or combating illnesses and diseases? And based on this understanding the reasons they claim to be the cause of backwardness i.e. Poverty, ignorance and disease need be cancelled out and removed?

Shin yawan makarantu, cibiyoyin ilimi, jami'o'i, da yawan waɗanda suka kammala karatun jami'a, masu manyan takaddun shaida a dukkan fannoni, hujja ce da ke nuna cewa ƙasa ta farfado, ko kuma tana kan hanyar da ke kai ga farfadowa?

Is the abundance of schools, educational institutes, universities, large numbers of university graduates carrying higher certifications in all disciplines a proof of the revival of the country or that it is upon the path leading to revival?

Ana iya fahimtar sarai cewa ƙasashe da dama masu tasowa sun sha wahala saboda yawan masu digiri masu manyan takardun shaida. Wannan ya kai ga matsayin da suka zama nauyi da matsi a gare su, kuma nauyi mai girma, domin ba su iya ba su samun kuɗin shiga mai mutunci. Wannan ya tilasta wa waɗannan masu digiri barin waɗannan ƙasashe su nemi arziƙinsu (rizq) a wasu wurare. Saboda haka ya zama wajibi a aiwatar da manufar ilimi da za ta magance matsalar yawan masu digiri a fannoni masu yawa, kuma hakan ana yi ne ta hanyar kafa manufa bisa wani kaso ƙayyadaddun na waɗanda suka ci jarrabawa, tare da ƙayyadadden adadin shiga makarantu, domin su karɓi waɗannan masu digiri waɗanda wata rana za su tsaya a ƙofofin sassan aiki suna neman aiki ko matsayin da zai ba su abin rayuwa.

It can be clearly sensed that many of the backward countries have suffered due to the great number of graduates holding higher certifications. This has reached the point where they have become a burden and strain upon them and a heavy weight, as they have been unable to provide them with a dignified income which has compelled these graduates as a result to leave these lands and seek their Rizq (sustenance) elsewhere. This has made it necessary to implement an education policy to meet the challenge of the large number of graduates in a large number of fields and this is done through putting down a policy based on a specific percentage of passes in addition to a specific number of admissions to absorb those graduates who one day will be standing at the doors of the departments seeking work or a position that will provide them with a living.

Yawan masu digiri da masu riƙe da manyan takardun shaida a yawancin ƙasashen da ake ɗauka a matsayin masu koma baya, waɗanda ake sanyawa a ƙarƙashin abin da suka kira ƙasashen duniya ta uku, ya fi yawan masu digiri da masu riƙe da manyan takardun shaida da ake samu a cikin ƙasashe masu ci gaba. Haƙiƙa abin da ya faru shi ne, waɗannan masu digiri (daga ƙasashen Musulunci) an fitar da su zuwa kowane sako-sako na duniya, musamman zuwa ƙasashe masu farfaɗowa da ci gaba, kuma baya ga haka, da yawa daga cikinsu ma sun bar ƙasashensu don su zauna a waɗannan ƙasashen baƙi.

The percentage of graduates and those carrying higher certifications in many of the lands that are considered to be backward and are categorised under what they have called third world countries is much greater than the percentage of graduates and those holding higher certifications found in the most progressive countries. Indeed what has happened is that these graduates (from the Muslim lands) have been exported to all corners of the world and particularly to the most revived and progressive states and on top of that many of them have even given up their nationalities in order to live in those foreign lands.

Saboda haka idan muka duba misali kowace ƙasa daga cikin ƙasashen duniya ta uku (watau ƙasashen duniyar Musulunci tamu), za mu ga abin da ke ba da mamaki kuma yana ruɗar da hankula masu fahimta. Ka ɗauki misali Masar, Pakistan, Jordan, Siriya ko Turkiyya da sauransu, za ka ga cewa dubban 'ya'yan waɗannan ƙasashe suna riƙe da manyan takardun shaida a fannonin ilimi daban-daban, ciki har da magani, kimiyyar lissafi, injiniyanci, ilmin sinadarai, nazarin atom da fannonin fasaha. Sun bar ƙasashensu suna neman abin rayuwa, kuma da yawa daga cikinsu sun zauna a Amurka, Jamus da wasu ƙasashe da yawa daga cikin ƙasashen da suka farfado kuma suke ci gaba, baya ga sauran ƙasashen duniya.

Therefore if we examine for example any land from amongst the lands of the third world (i.e. the lands of our Islamic world) then we would see that which amazes the minds and baffles those of understanding. Take for example Egypt, Pakistan, Jordan, Syria or Turkey amongst others and you will find that tens of thousands of the sons of these states hold higher certifications in education and across all areas including medicine, physics, engineering, chemistry, atom studies and technological areas. They have left their lands and gone in search for a source of sustenance and as such many have settled in America, Germany and many other lands from amongst the revived and progressive nations in addition to other lands in the world.

Wannan lamari ya haifar da tattaunawa mai yawa, kuma marubuta da masana da dama sun yi magana a kansa a ƙarƙashin taken kamar: ‘An sace hazikan zukata’ ko ‘Tashin zukata zuwa ƙasar zukata’ ko ‘Amurka ta sayi zukatanmu da kuɗi’, da sauran taken masu tayar da hankali makamantan haka. Duk da haka, waɗannan zukata da wannan yawan masu digiri sun kasa farfado da Al-ummah da ɗaukaka ta.

This issue has given rise to many points of discussion and many writers and thinkers have spoken about it under titles such as: ‘The ripe minds have been stolen’ or ‘The flight of the minds to the land of the minds’ or ‘America has bought our minds with money’ amongst other similarly provocative headings and titles. Despite this, these minds and this plentiful number of graduates have been incapable of reviving the Ummah and elevating her.

Idan muka duba waɗannan ƙasashe da idon basira, za mu ga cewa suna da yalwar albarkatun ƙasa, arzikin kasa da ma'aikata wanda ba za a iya misalta shi da kalmomi ba, kuma za mu iya taƙaita wannan a cikin jumla: ‘Su ne mafi arziƙin ɓangaren duniya dangane da abin da Allah ya ba su da falalar da ya zaɓi ya keɓe su da ita’. Duk da haka, suna fama da talauci mai tsanani, suna shan wahala ƙarƙashin nauyin bashi mai yawa har ya kai ga cewa suna ƙara karɓar bashi kawai don biyan ribar tsoffin basussukan. Ba sa iya cika abin da ake buƙata daga gare su, kuma suna ci gaba da nema a sake duba jadawalin biyan bashin, ta yadda rikici ɗaya ba zai ƙare ba kafin wani sabon rikici mafi girma ya fara, kuma al'amarin ya ƙara tsananta fiye da da.

By taking a simple look at these states we find within them an abundance of raw materials, natural resources and manpower which is beyond words and we can summarise this in the summarized statement: ‘They represent the richest part of the world in terms of what Allah has granted it with and the favours that he has specifically chosen for it’. In spite of this they suffer from extreme poverty and languish under the heavy burden of debts to the point that it borrows more just to pay the interest on the previous loans. They are unable to fulfil what is demanded from them and persist upon demanding revisions to the loan schedule so that one crisis does not end before a new one begins which is even greater and the situation becomes worse than before.

Dalilin wannan bai wuce ɗaya daga cikin abubuwa biyu ba: Ko dai jahilcin waɗanda ke da alhakin al'amuran Ummah, dangane da ma'anar Nahdah da hanyar cimma ta, don haka sai su yi ta yawo a kan manufofinsu da kula da al'amuran jama'a ba tare da hanya ba. Ko kuma su kawai wakilai ne ga ubangidansu da cin amana ga Ummarsu, wanda aikinsu shi ne horar da jama'a da kiyaye ƙasashe su zama ƙasa mai albarka, buɗaɗɗiyar ma'adinai da babbar kasuwa ga ubangidansu waɗanda suka sanya su a matsayin masu iko a kan jama'a. Hakanan kuma za su iya zama haɗin abubuwan biyu, inda jahilcinsu ya haɗu da bautarsu da kuma wakilcinsu ga ubangidansu.

The reason for this does not go beyond one of two matters: It is either the ignorance of those who are responsible for the Ummah’s affairs, in regards to the meaning of Nahdah and the way of achieving it, so they stumble about randomly in their policies and caretaking of the people’s affairs. Or they are merely agents to their masters and traitors to their Ummah whose job is to tame the people and keep the lands a fertile ground, open mine and vast market for their masters who placed them in the positions of authority over the people. They could also be a combination of the two matters combining their ignorance to their servitude and agency to their masters.

Saboda haka, ya zama wajibi a fahimci menene Nahḍah, ginshiƙan da aka kafa ta a kansu, da hanyar da ke kai ga cimma ta.

In light of this it is necessary to understand what the Nahdah is, the foundations that it is established upon and the path that leads to its achievement.