Ko da yake al'umma wani abu ne da ake iya ji da hankali, an samar da ma'anoni dabam-dabam domin bayyana ta. Akwai wadanda suka dauki kallon sama-sama, suka ce: 'Al'umma gungun daidaikun mutane ne kawai'. Akwai kuma wadanda suke cewa: 'Su gungu ne na mutane da suka hade a cikin buri da bakin ciki'. Wasu kuma suna cewa: 'Hadin kai ne na siyasa wanda tsarin siyasa guda daya ya hada shi'. Wasu kuwa sun ce: 'Gungu ne da suka hada kai don cimma manufofi ko buri guda'. Wasu kuma sun ce: 'Gungu ne na mutane masu al'ada guda da jin hadin kai don kiyaye wanzuwarsu'. Duk da wannan, muddin abin da ake nazari a kansa (watau al'umma) gaskiya ce da ake ji, kuma ana iya fahimtar ta da hankali da kuma yanke hukunci daidai a kanta, to wajibi ne mu bayyana ma'anar al'umma mu fahimce ta kamar yadda gaskiyar ta take, domin ya zama sauki wajen magance ta.

Many different definitions have been provided for the meaning of the society despite the fact that it is a reality that can be sensed. There are some who have taken a superficial or shallow view and have stated: ‘The society is (merely) a collection of individuals’. And there are those who say: ‘They are a group of people who are united in their hopes and sorrows’. Others say: ‘It is a political unity united by a single political system’ whilst others have said: ‘They are a group who have unified to accomplish shared aims or objectives’. Some have said that: ‘It is a group of people with a single culture and a feeling of unity to preserve their existence’. Irrespective of the above, as long as the subject being studied (i.e. the society) is a sensed reality and it is possible to intellectually perceive and comprehend it and to pass a correct judgment upon it, then it is necessary for us to define the meaning of the society and understand it according to its true reality so that treating it becomes easier.

Daga cikin abubuwan da ake sane da su cewa mutum halitta ce ta zamantakewa. Ba ya rayuwa shi kaɗai, kuma a zahiri ba zai yiwu ya rayu shi kaɗai ba. Maimakon haka, yana rayuwa ne kawai cikin al'umma (ƙungiya) ko cikin rukunoni, ko manya ne ko ƙanana. Kowane mutum yana ci gaba da ƙoƙarin biyan buƙatunsa, da gamsar da sha'awoyinsa (kwaɗayinsa) da kuma biyan muradinsa ko son zuciyarsa. Hanyoyin biyan waɗannan buƙatu galibi suna hannun wasu ko tsakanin wasu. Saboda haka, ba makawa ga kowace ƙungiya ko tarin mutane su kasance da dangantaka da ke tasowa a tsakaninsu, wadda ke ba daidaikun mutane damar biyan buƙatunsu, gamsar da sha'awoyinsu da cika burinsu ko muradansu. Domin cimma hakan, wajibi ne a sami yarjejeniya a tsakaninsu kan wasu takamaiman tunani, wanda bisa tushensa ake tafiyar da waɗannan dangantaka, baya ga ra'ayoyin da ke bayyana halayen waɗannan rukunoni, da kuma wata takamaiman hanya ta kare da tsare muradun haɗin gwiwa da ke tsakaninsu. Haka kuma abu ne bayyananne cewa mutane suna da yanayin jin daɗi da farin ciki na gama-gari game da abin da ya yi daidai da abin da suka amince da shi na tunani da ra'ayoyi waɗanda ke tsara da shirya rayuwarsu da al'amuransu. A gefe guda kuma, za su ji fushi, ƙiyayya da ƙyama ta gama-gari game da abin da ya saɓa wa waɗannan tunani da ra'ayoyin da suka amince da su. Misali, ana iya samun ƙauye ko unguwa da farin ciki da murna ke cika a cikinta idan ɗayansu ya aiwatar da wani abu da suka amince da shi, wanda ya shafi biyan buƙatar haihuwa watau aure. Idan ɗaya daga cikin matasan ƙauyen ko unguwar ya auri yarinya daga ƙauyen ko unguwar, sai su yi farin ciki da hakan, kuma alamun farin ciki da murna su bayyana a tsakaninsu. Amma idan mutanen ƙauye ko unguwa suka ji labarin wani mutum daga cikinsu wanda ya wuce abin da suka amince da shi dangane da wannan alaƙa, inda ya yi mu'amala da wata yarinya ta hanyar da ta saɓa wa abin da suka amince da shi, kamar aikata Zina (fasikanci) misali, to sai fushi da ƙiyayya su rufe mutanen ƙauyen ko unguwar baki ɗaya. Suna Allah-wadai da abin da mutumin ya aikata saboda karya abin da suka amince da shi bisa al'adunsu da al'adunsu, sakamakon haka kuwa za su iya korar sa ko ma su kashe shi.

It is from the well known obvious matters that the human being is a social being. He does not live alone and indeed it is not possible for him to live alone. Rather he only lives in a collective (group) or in groupings whether these are large or small. Every human continuously strives to fulfil his needs, satisfy his hungers (urges) and satisfy his desires or wants. The means of satisfaction or fulfilment are mostly found in the possession of others or amongst others. For this reason it is inevitable for any group or collection of people to have relationships that arise amongst them which enable the individuals to fulfil their needs, satisfy their hungers (urges) and satisfy their desires or wishes. To accomplish this then it is necessary for an agreement to exist amongst them upon specific thoughts upon the basis of which these relationships are governed, in addition to concepts that define the conduct of these groupings, as well as a specific manner to protect and safeguard the joint interests existing between them. It is also an obvious matter that the people possess a collective sentiment or feeling of glee and pleasure towards that which is in agreement with what they have agreed upon in terms of thoughts and concepts that regulate and organise their lives and affairs. On the other hand they will feel a collective sentiment or feeling of anger, hate and abhorrence towards that which opposes those thoughts and concepts that they have agreed upon. For instance there could be a village or locality in which joy and happiness overflows when one of them implements a matter that they have agreed upon related to the satisfaction of the procreation urge i.e. marriage. So when one of the young men from the village or locality gets married to a girl from the village or locality they are happy with this and the sentiments of happiness and joy are manifested amongst them. However if the people of the village or locality hear about an individual from amongst them who has gone outside of what they have agreed upon in respect to this relationship, where he has had relations with a girl in a manner that opposes what they have agreed upon, like the committal of Zinaa (fornication) for example, then the feelings of hate and anger encompasses the people of the village or locality collectively. They condemn what that individual has done in respect to his contravention of that which they have agreed upon in terms of their customs and traditions and as a result they may throw him out or even kill him.

Sa'ad da ƙungiyar mutane suka amince su tsara musayar kayayyaki da abubuwa ta wata hanya ta musamman, kamar sayarwa da saye, cinikin canji (bartering) ko musaya, kuma suka yi ƙoƙari su shirya da tsara wannan alaƙa ta hanyar da suka amince da ita. Sai bayan haka wani daga cikinsu ya shiga cikin wannan alaƙa ta hanyar da ta saɓa wa yadda suka amince, domin ya biya buƙatarsa, misali idan ya yi sata, ko ya kwace dukiyar wani da ƙarfi, ko ya yi zamba, to mutane za su raina shi ko su kore shi daga cikinsu, kuma fushi da ƙiyayya ga shi za su mamaye zukatansu baki ɗaya.

And when the group of people agree to regulate the exchange of goods and items in a specific manner like buying and selling, bartering or exchanging and they make effort to arrange and organise this relationship in a manner that they have agreed upon. Then after this one of them engages in this relationship in a manner that contravenes the manner they have agreed upon to attain his need, like if he steels, loots or commits fraud, then the people will scorn him or ostracize him whilst the collective feelings and sentiments of anger and hatred will be dominant against him.

Haka kuma yana aiki ga kowace alaka daga cikin alakokin da suka amince da su, da kowace hali ko ɗabi'a tasu. Don haka, yin aiki bisa ga al'adunsu yana faranta musu rai, yayin da saɓa wa waɗannan al'adu da adawa da su yana fusata su.

The same applies to every relationship from amongst the relationships that they have agreed upon and with every conduct or behaviour of theirs. So acting in agreement to their customs pleases them whilst contravening and opposing these customs angers them.

Wannan kuwa saboda kasancewar dangantaka ta dindindin ba makawa ce a cikin ƙungiyar jama'a wadda dangantakar dindindin ita ce tushen samuwar al'umma, kuma ana tsara ta tare da daidaita ta ta hanyar al'ada ta gama-gari ('Urf 'Aamm), watau ta hanyar haɗin kai na tunani da ji, da haɗin kai na ra'ayoyi da ji-ji. Saboda haka 'Urf Al-'Aamm (al'ada ta gama-gari), watau tunani da ji, ita ce ginshiƙi na asali wanda al'umma ta gina a kansa. Kuma daga cikin abubuwa bayyanannu da aka sani shi ne cewa mutum halitta ce ta zamantakewa, ba mutum-mutumi ba, kuma yana da yuwuwa da saurin fita waje da abin da al'umma ta amince da shi. Saboda haka mutum jiki ne da ya ƙunshi sha'awoyi (Dawaafi') da ji-ji (Ahaasees) waɗanda ke haifar da buƙatu masu ci gaba, kuma yana fita cikin rayuwa domin biyan su. Yana yiwuwa ɗaya daga cikin waɗannan buƙatu ya mamaye har ya fita domin biyan ta ba tare da la'akari ko kiyaye abin da jama'a suka amince da shi ba. Saboda wannan dalili ne ƙungiyar (jama'ar da ke zaune tare) ke amincewa da wata hanya ta musamman da wasu ra'ayoyi da tunani na musamman da ke magance irin waɗannan yanayi da abubuwan da ke faruwa, kuma suke daidaita halayen daidaikun mutane. Wannan daga wani gefe ne. Daga wani gefen kuma akwai nauyin jama'a ko na gama-gari da ke da alaƙa da moriyar haɗin gwiwar al'umma, waɗanda ba sa faɗawa kan kulawar mutum ɗaya duk da cewa moriyarsa tana da alaƙa da su. Misali kamar kula da hanyoyi, haƙƙin lafiya, ilimi, tsaro da albarkatun ƙasa na gama-gari, cikin sauran al'amura ko fannoni. Saboda haka wajibi ne ƙungiyar ta amince kuma da wata hanya ta musamman da ta hanyarta ake gudanar da harkokin mutane da cimma da tabbatar da tsaron cikin gida da waje. Saboda haka yana da muhimmanci a zaɓi wani mutum da zai ɗauki nauyi a madadin jama'a don aiwatar da abin da jama'ar suka amince da shi.

This is because the presence of permanent relationships is inevitable within the collective group in which the permanent relationships form the basis of the society’s formation and where the permanent relationships are organised and regulated by the general custom (‘Urf ‘Aamm) i.e. by a unity of the thoughts and feelings and a unity of the concepts and sensations. As such the ‘Urf Al-‘Aamm (general custom) i.e. the thoughts and sensations, represents the fundamental pillar upon which the society is built upon. And it is from the obvious well known matters that the human is a social being and not a robot and as such he has the potential and susceptibility to go outside what the society has agreed upon. Therefore the human is a body consisting of drives (Dawaafi’) and sensations (Ahaasees) that generate continuous hungers (urges) and he goes forth in life to satisfy them. It is possible for one of these hungers or urges to dominate so that he goes forth to satisfy it without giving consideration to or observing what the collective has agreed upon. It is for this reason that the collective (group of people living together) agree upon a specific manner and to specific thoughts and concepts that treat the like of these situations and occurrences and regulate the conduct of the individuals. This is from one angle and from another angle there are general or public burdens associated to the joint collective interests that do not fall to the individual’s caretaking despite his interests being attached to them. This is like the management of roads, health entitlement, education, security and shared natural resources amongst other matters or areas. Therefore it is necessary for the collective to agree also upon a method of sorts by which the caretaking of the affairs of the people is accomplished and their internal and external security is achieved and realised. For this reason it is essential to choose someone to take responsibility on behalf of the collective to undertake the implementation of what the collective has agreed upon.

Za mu iya tabbatarwa sosai cewa al'umma (Mujtama') tana samuwa ne daga wata ƙungiya ko gungun mutane waɗanda ke da alaƙoƙi na dindindin a tsakaninsu, bisa tunani da ra'ayoyi guda ɗaya waɗanda ke kaiwa ga motsin zuciya ko jin daɗi guda ɗaya. Waɗannan alaƙoƙi suna ƙarƙashin wani tsari wanda ke daidaita halayen daidaikun mutane, yana kula da al'amuran gamayya, yana warware sabanin da ke tsakaninsu, yana kawar da gasa-gasa da hana take-take. Wannan na nufin cewa al'umma tana ƙunshe da tarin mutane waɗanda ke da al'ada ta gama gari (ta jama'a) da suke rungumewa, da kuma tsarin da yake daidaita ta. Ta haka ne muka bayyana gaskiyar da muke son magana a kanta, watau mun bayyana al'umma da abubuwan da ta ƙunsa.

From the above: We can be absolutely certain that the society (Mujtama’) is formed from a group or collective from amongst the people who have permanent relationships existing between them based upon unified thoughts and concepts that lead to common emotions or sentiments. These relationships are regulated by a system that (in turn) regulates the conduct of the individuals and takes care of the affairs of the collective, resolves their disputes, dispels the rivalries and prevents the violations. This means that the society is made up of a collection from the people who have a general (public) custom that they embrace and a system that regulates it. By this we have defined the reality that we want to treat i.e. we have defined the society and its components.

Wannan shi ne hakikanin al'umma da kuma tushe ko ginshiƙan da al'umma ke kafuwa a kansu. Su ne ma'aunin lafiyarta ko lalacewarta, koma bayanta ko daukakarta, farfadowarta ko tangarɗarta, tsayuwarta ko rayuwarta, da haɗin kanta ko rarrabuwarta. Wannan saboda haɗin kanta yana bayyana gwargwadon yadda tsarinta ya dace da al'ada, da kuma gwargwadon jajircewar mutane da bin al'adu, ɗabi'u da al'adun gama gari da suka gada, baya ga imaninsu da su da kuma sanin muhimmancinsu.

This is the reality of the society and these are the bases or fundamentals upon which the society is established and formed. It is the measure of its soundness or corruption, its decline or elevation, its revival or stumbling, its stagnation or vitality and its unity or fragmentation. This is because its unity is manifested in accordance to the extent of the agreement of the system with the custom and by the extent of the commitment and abiding of the people to the public or general custom, norms and traditions that they have inherited in addition to their Imaan (belief) in them and their awareness in respect to them.

Saboda wannan fahimta, ya zama da sauƙi a iya bayyanawa da gane cututtuka masu zurfi da na dogon lokaci waɗanda suka addabi al'ummarmu, da sauƙin sanin da fahimtar alamomin waɗannan cututtuka. Saboda haka, ya zama da sauƙi a san maganin da ke samun nasara a kansu da kuma warkarsu baki ɗaya.

As a result of this understanding it has become easy to specify and recognise the deep-rooted and chronic diseases that have afflicted our society easy to know and understand the symptoms of the diseases. Due to this, it has become easy to be aware of the successful treatment for them and their comprehensive cure.

Sai dai saboda rashin fayyace wannan hoto da rashin sani da fahimtar sassan al'umma da tushe ko ginshiƙan da aka kafa ta a kansu, al'umma na ci gaba da nutsewa cikin zurfin rami, kuma ƙoƙarin waɗanda ke aiki don canza ta ba su iya farfado da ita ko ma a mafi ƙarancin mataki su dakatar da koma bayanta ba. Wannan duk da cikakkiyar fahimtar kowa da kuma yarjejeniyar kowa a kan gaskiyar cewa al'umma tana fama da cututtuka masu guba da na yau da kullum. Hakan ya faru ne domin sun yi kuskure wajen gano inda cutar take, kuma sun kasa tantance cututtukan da ke cikin al'umma ko musabbabinsu, watau ba su iya gano ƙwayar cutar da ta shiga jikinta ba. Saboda haka suka fara ƙoƙarin magance ta da magungunan da ba daidai ba, waɗanda a wasu lokuta suka mayar da hankali kan wasu alamomi da bayyanannun abubuwan da cutar ke haifarwa, amma ba su magance cutar kanta ba. Sun yi ƙoƙarin sanya a zukatan mutane wata hujja cewa wannan ita ce cutar, kuma cewa wajibi ne a kashe kuɗi da yin ƙoƙari don kawar da ita. Wannan hujja ta ce matsalolinmu da wahalhalun da muke fama da su su ne talauci, jahilci da cututtuka. Sannan suka karkatar da hankali wajen magance waɗannan cututtuka, ko kuma mu ce alamomi. Don haka suka yi kira ga ƙara yawan samar da kayayyaki, bunƙasa jari da sauran tsare-tsaren tattalin arziki, sakamakon haka suka nutsar da ƙasashe cikin bashi. Wannan kuwa domin gina madatsun ruwa, magudanan ruwa, da tsawaita hanyoyi, da sufurin jiragen ruwa da filayen jirage, tare da wasu abubuwa, baya ga gina masana'antu, sayen injina da masana'antun samar da man fetur, dukkansu da muke gani a kewayenmu duk inda muke da inda muke zaune. Duk da haka al'umma ta ci gaba da kasancewa cikin zurfin rami na koma baya.

However due to the lack of clarity of this picture and lack of knowledge and understanding of the components of the society and the bases or fundamentals it is established upon, the society continues to spiral into the depths of the abyss and the efforts of those working to change it are not capable of reviving it or even in the very least halt its decline. This is despite the full comprehension of everyone and their consensus upon the fact that the society is suffering from toxic and chronic diseases. This is because they were mistaken in respect to locating the disease and they were unable to diagnose the diseases that that were present within the society or their causes i.e. they were not able to identify the bacterium that had entered its body. As such they began to attempt to treat it with incorrect treatments, that in some cases focused upon some of the manifestations and symptoms that arose from the disease but did not deal with and treat the disease itself. They attempted to focus an argument in the minds of the people and make that the illness and that it was necessary to spend money and exert efforts to remove it. This argument states that our woes and the problems that we are suffering from are poverty, illiteracy and disease. They then directed the focus towards treating these diseases or rather we should say symptoms. So they called for increased productivity, capital development amongst other economic plans and as a result they drowned the countries in debt. This was to build dams, canals, channels, extend roads and shipping and airports amongst other things, in addition to building factories, buying machinery and petroleum production factories all of which we can see around us wherever we are and wherever we may live. Despite this the society remained spiralling in the abyss of decline.

Sun bayyana cewa jahilci ko rashin ilimi cuta ne, don haka suka shirya dukkan karfin da suka iya, suka kuma shelanta yaki a kansa. Suka bi mutane a kowane kauye, tun daga matakin makarantar reno, suka ci gaba ta dukkan matakan ilimi har zuwa jami'a da manyan takardun shaida na ilimi, har ma suka mayar da hankali ga wadanda suka girma a shekaru suka rasa wani abu a cikin tafiyar ilimi. Don haka suka kaddamar da yaki domin kawar da jahilci har ya bace a wasu yankuna ko kuma ya kusan bace gaba daya, har kashi na masu digiri da wadanda ke da takardar digiri ta gaba da digiri ya zama ya fi yawa sosai fiye da wanda ke a kasashen da suka farfado kuma suke ci gaba. Sun yi yawa sosai, fiye da bukatun wadannan kasashe, har wasu daga cikin masu wadannan takardun shaida suka tilasta yin hijira (kaura) suna neman wasu wuraren zuwa.

They stated that illiteracy or ignorance (Jahl) was a disease and so they prepared all that they were able to of strength and declared war upon it. So they went after those in every village, beginning from the nursery level progressing through all stages of education until university and higher certificates of education and they even targeted those who were older in age and had missed something along the education train. So they launched a war to wipe out illiteracy until illiteracy disappeared in some regions or virtually disappeared and until the percentage of graduates and post-graduates certificate holders became much greater than those existing in the revived and progressive nations. They were so abundant and above the needs of these lands that many of these certificate holders were forced to make Hijrah (emigrate) and search for other places to go to.

Sakamakon haka shi ne ƙaurar yawancin masana da masu takardun shaida, da kuma babban ƙaruwar ma'aikata da suka cika sassan gwamnati da hukumomi, wanda hakan ya haifar da dubban-dubatar masu takardun shaida suna zufa a gaban ƙofofin waɗannan sassa suna neman aiki ko damar aikin da zai ba su damar rayuwa cikin mutunci. Daga wani ɓangaren kuma, gwamnatoci sun tilasta kansu su yi ƙoƙarin ɗaukar wasu daga cikinsu, ba don cike wata gurbi ko gibi ba, domin sassan sun riga sun cika har sun yi yawa, a'a, wannan yunƙuri ne na ɗaukar da ɓoye adadi mafi yawa daga cikin waɗannan mutane. Hakan ya kai ga ɓata kuɗi da almubazzaranci da su, da kuma sanya nauyi mai yawa a kasafin kuɗin ƙasa da kashe-kashen da ba su da iyaka. Waɗannan wasu daga cikin sakamakon ne da ba sa ɓoyuwa daga idanun duk wanda yake son duba lamarin.

So what was the result of this and did the decline end? The result was the emigration of many of the minds and certificate holders and a huge increase in employees filling the departments and administrations leading to thousands upon thousands of these certificate holders sweating in front of the doors of these departments searching for a job or an opportunity for work that will enable them to have a dignified life. This is from one angle and from another, the states were forced to attempt to absorb some of them, not to fill a vacancy or gap because the departments were already full and saturated, but rather this was an attempt to absorb and conceal the greatest possible number from amongst these people. This therefore led to the spending of money and wasting it and to overburden the state budget with spending that had no end to it. These are some of the results that are not absent from the eyes of anyone who wants to look into the matter.

Haka ma ya faru a yaƙin da ake yi da talauci da jahilci, haka kuma ya faru a yaƙin da ake yi da cuta. Saboda haka babu garin da ba ya ƙunshe da adadin asibitoci da asibitocin kwana, kuma babu ƙauyen da ba shi da asibiti ko ƙaramin asibiti. Duk da haka, dubban masu takardar shaidar aikin likita a dukkan matakai, ko likitocin gama-gari ne ko ƙwararru a kowane bangare na jiki, sun ci gaba da zama ba tare da aiki ba ko ƙaramin asibiti da za su yi sana'arsu a ciki, su nuna ƙwarewarsu, ko aƙalla su sami isasshen kuɗin da za su ciyar da kansu da iyalansu. A lokaci guda kuma, abokan aikinsu ma'aikatan magunguna za su jira shekaru kafin su sami izinin buɗe shago inda za su sayar da kayayyakinsu (wato magunguna). To shin al'umma ta farfado, kuma shin dukkan waɗannan ƙoƙarin tare sun iya dakatar da koma baya har ma da mafi ƙanƙanta?

The same scenario that happened with the war against poverty and illiteracy also happened in regards to the war against disease. So no town exists except that it contains a number of clinics and hospitals and there are no villages that do not have a clinic or small hospital. Despite this, thousands of certificate holders in medicine of all levels whether these were general practitioners or specialists in every part of the body, remained without work or a small clinic in which they could practise their profession or display their skills or in the very least earn enough to provide for themselves and their families. At the same time their colleagues from amongst the pharmacists would have to wait for years for their turn to obtain permission to open a store where they can sell their goods (i.e. medicines). So was the society revived and were all of these efforts combined able to halt the decline and even in the very least?

Wannan ita ce hanyar yunkuri da kamfen da suka bi, kuma waɗannan su ne sakamakon da suka kai ga. Saboda haka ba mu sami wani sabon abu ba, kuma ba mu ɗaukaka komai ɗaya a cikin al'ummominmu ba. Waɗannan sakamako sun zama dole, kuma hakan ya faru ne saboda kuskure wajen fahimtar ainihin cutar da ta haifar da koma-bayan al'umma daga matakin da ya dace da ita. Halinmu bai ƙara komai ba face muni, dangane da dukkan sakamakon da muka samu. Haka kuma ƙaruwar arziki da ci gaban tattalin arziki sun haifar da mamaki da fariya dangane da dukiyar da ta yi yawa da ƙalilan suka fara mallaka, sun kuma kai ga gina gidaje masu alfarma, da sayen motoci masu tsada, baya ga neman sabbin kayayyaki daga Paris ko Chicago, alhali kowa sai ya sha wahalar talauci mai tsanani da baƙin ciki mai raɗaɗi.

This was the direction of the drive and campaign they undertook and these were the results that they led to. So we did not gain anything new and we did not elevate a single thing within our societies. These results were inevitable and that was due to the error in understanding the true malady and illness that had caused the decline of the society from the level that is fitting for it. Our situation did not increase in anything but badness in terms of all of the results that we have obtained. So the increases in wealth and economic development led to a marvelling and boastfulness in respect to the extreme riches the few began to possess and it led to the building of luxurious buildings, the acquisition of luxury cars, in addition to the search for the most recent products from Paris or Chicago, whilst everyone else suffered the plight of extreme poverty and painful grief.

A takaice:

So in summary:

(Hanyar) yaƙi da Jahl (Jahilci/rashin ilimi): Wannan ya haifar da ƙoƙarin mutane na neman manyan takardun shaida, da yin alfahari da su, da kuma wahala da gumi a gaban masu riƙe da mukamai domin samun aikin da zai tabbatar musu da makomarsu, kamar yadda suke faɗa, baya ga nauyin da aka ɗora wa kasafin kuɗin gwamnati domin samar da ayyukan da ba su da wani amfani. Har ila yau, ya haifar da ƙaura ga masu riƙe da takardun shaida da dama zuwa ƙasashen da za su iya samun abin rayuwa.

(The direction of) fighting Jahl (Ignorance/illiteracy): This led to the scrambling of people to attain higher certifications, to marvel at them and to sweat before those who were in positions of authority in order to obtain a job that would secure their futures as they say in addition to the overburdening of the state budget for the purpose of creating jobs that held no benefit. Additionally it led to the migration of many of the certificate holders to lands that could secure a living for them.

(Tawajjuhin) yaƙi da cuta: Wannan ya sa ɗalibai suka nemi takardun shaida da za su cancanta su zama likita ko mai magani, domin su buɗe wuraren da za su sayar da kayayyakinsu. A ƙasar Jordan kaɗai wannan ya haifar da likitoci sama da 700,000 da ke jiran lokacinsu na a ba su aiki, yayin da adadi mai kama da shi, ko ninki biyu, ke jiran lasisin kasuwancinsu, kuma wannan adadi zai ci gaba da ƙaruwa da ƙaruwa yayin da ɗalibai da yawa za su kammala karatu a shekaru masu zuwa. Suna ɓata lokacinsu wajen sanya kwat da wando ko neman taimakon waɗanda ke da kusanci a manyan mukamai don samun aiki. Kuma abin da ya fi haɗari fiye da wannan shi ne ɓatar da matasa da mutane baki ɗaya daga ainihin fahimtar cutar da al'umma ke fama da ita da kuma fahimtar musabbabinta, a yanayin da suka iya samar da ra'ayin jama'a bisa maganganunsu na ƙarya da yaudara, wanda ya sa matasa da talakawa suka tabbatar da yarda da waɗannan maganganun yaudara (watau cewa matsalar al'umma talauci ne, jahilci da cuta).

(The direction of) fighting disease: This led to students seeking to attain certificates that would qualify them to become a doctor or pharmacist so that they could then open premises in which they could sell their products. In Jordan alone this led to more than 700,000 doctors waiting their turn to be given positions whilst a similar number or double that were waiting for their trade licences and this figure will multiply and multiply as more and more students will graduate in the coming years. They spend their time putting on their suits or resorting to contacts in higher places to secure employment. And even more dangerous than this is the misleading of the young people and people in general away from the true comprehension of the disease that the society is really suffering from and away from understanding its causes, in the case where they have been able to generate a public opinion upon their false and deceiving statements, which has led the young people and general masses to affirm and believe these deceitful statements (i.e. that the problem of the society is poverty, illiteracy and disease).

Akwai kuma waɗanda suka yi kuskure wajen fahimtar tsarin al'umma da abubuwan da ta ƙunsa, sai suka fara aikin gyara da daidaita al'umma bisa ga kuskuren fahimtarsu game da tsarin al'umma da abubuwanta. Don haka suka yi imani (ko an faɗa musu) cewa al'umma ta ƙunshi daidaikun mutane, tarin daidaikun mutane ce, kuma gyaranta zai faru ta hanyar gyara mutum, yayin da lalacewarta za ta faru saboda lalacewar mutum. Sai suka yi gaggawar bin wannan hanya, suna ƙoƙarin gyara mutum domin al'umma ta gyaru sakamakon haka. Sai dai ta haka suka yi watsi da abubuwa biyu masu muhimmanci.

And there are those who have erred in their understanding of the composition of the society and its components and they undertake a process of reforming and correcting the society based upon their incorrect understanding of the society’s composition and its components. So they have believed (or it has been said to them) that the society is composed of individuals, it is a collection of individuals and its reform will take place by reforming the individual, whilst its corruption would occur due to the corruption of the individual. So they rushed forward upon this path, attempting to reform the individual in order to reform the society as a result. However in doing so they missed two important matters.

Na farko: Al'umma ba tarin daidaikun mutane ba ce, kuma ba kawai tarin mutane ba ce. Al'umma, kamar yadda muka bayyana ta a baya, tana nan ne a matsayin tarin mutane waɗanda suke da alaƙoƙi na dindindin a tsakaninsu, waɗanda aka kafa su bisa al'ada ta gama-gari (ko ta jama'a) wadda wani tsari (ko gwamnati) ke kula da ita. Lalacewar wannan haɗin kan jama'a ko gyaransa ya dogara ne akan gyara al'adar gama-gari tare da tsarin ko gwamnatin, kamar yadda lalacewarsa ta dogara akan wannan ginshiki. Kuma mun yi bayani kan wannan al'amari a baya.

Firstly: The society is not a collection of individuals and it is not merely a collection of people. Rather the society is how we have previously explained it. It is a collection of people who have permanent relationships between them that are established upon a general (or public) custom (‘Urf ‘Aamm) which is taken care of by a system (or regime). The corruption of the collective grouping or its reform rests upon the correcting of the general (or public) custom in addition to the system or regime just as its corruption rests upon this premise. And we have clarified this matter previously.

Na biyu: Muhimmancin fahimtar tsari da abubuwan da ke haɗa mutum, da kwatanta su da tsarin al'umma, domin a bayyana bambancin da ke tsakanin su, a kuma fito da hanya ko tafarki daidai. Saboda haka, idan muka tattauna tsarin mutum da gyara shi, muna nufin kawai duk abin da ya shafi shi kansa da biyan buƙatunsa na kansa. Mutum hakika abu ne da ake iya ji kuma muna iya fahimtar hakikaninsa a fili da abin da ya ƙunsa. Bisa wannan, ana iya kwatanta abubuwan da ke cikinsa da tsarinsa da tsarin al'umma. Mutum shi ne ɗan Adam wanda yake tafiya bisa tunaninsa da ra'ayoyinsa game da rayuwa, don haka asali a wajensa shi ne tushen hankali ko ka'idar da ra'ayoyinsa ke fitowa daga cikinta, kuma tunaninsa yake ginuwa a kanta. Wannan ita ce Aqeedar sa. Don haka, kashi na farko na tsarin mutum shi ne Aqeedarsa, wato imanin mutum ga Ubangijinsa, wanda ke kaiwa ga dangantaka tsakanin bawa da Ubangijinsa, wadda ita ce kashi na biyu (watau ta hanyar Ibada). Sannan wajibi ne ya kasance yana da kyawawan halaye masu daraja waɗanda yake siffantuwa da su a rayuwarsa. Wannan shi ne Akhlaq (ɗabi'a), kuma shi ne kashi na uku na tsarinsa (wanda ya shafi kansa). Wannan mutum kuma yana da dangantaka da wasu domin ya samu biyan buƙatunsa, ya cika sha'awoyinsa da muradinsa, saboda haka dole ne a sami abin da zai ƙayyade kuma ya takaita yadda yake mu'amala da wasu. Wannan ita ce Mu'amalat (huldar al'umma da cinikayya da alaƙa), kuma ita ce kashi na huɗu na tsarin mutum da abin da ya ƙunsa.

Secondly: The importance of understanding the composition and makeup of the individual and comparing it to the composition of the society, so that the difference between them can be made clear and the correct method or path can manifest. So when we discuss the composition of the individual and reforming him, we only mean by that; everything that relates to him himself and the fulfilment of his personal requirements. The individual is a sensed reality that we are capable of understanding clearly in its true reality and what it is composed of. Based upon this it is possible to make a comparison between its components and composition and the composition of the society. So the individual is a human being who proceeds according to his thoughts and concepts about life and as such the origin in regards to him is the intellectual basis or principle from which his concepts emanate and his thoughts are built upon. This is his Aqeedah. So the first component of the individual’s makeup is his Aqeedah which is the person’s belief in his Rabb which leads to the relationship between the servant and his master which is the second component (i.e. through Ibaadah). Then it is necessary for him to have praiseworthy noble characteristics that he is characterised by in his life. This refers to the Akhlaaq (morals) and it is the third component of his makeup (that which relates to himself). This individual also has a relationship with others in order for him to attain in his needs, satisfy his urges and desires and as such there must be something that specifies and restricts the manner that he interacts with others. This refers to the Mu’aamalaat (societal transactions and relations) and this is the fourth component of the individual’s composition and makeup.

Bisa wannan muna cewa: Abubuwan da mutum ya ƙunsa su ne Aqeedah, ‘Ibaadah (ayyukan ibada), Akhlaaq (ɗabi'u) da Mu’aamalaat (mu'amalolin al'umma). Dangane da abubuwan da al'umma ta ƙunsa kuwa, kamar yadda muka bayyana, su ne al'amuran da suke sa tarin jama'a ya zama al'umma, wadda daga cikinta ake gina wani keɓantacce. Saboda haka, dangantakar dindindin tsakanin waɗannan abubuwa da ‘Urf ‘Aamm (al'adar gama-gari) ne ke daidaita waɗannan dangantakoki kuma su ne masu tsaron haɗin kanta, waɗanda su ne abubuwan da suke tsara da kuma haɗa al'ummar. Don haka, gyara da walwalar mutum ko lalacewarsa ya dogara ne ga abubuwansa, wato Aqeedah, ‘Ibaadah, Akhlaaq da Mu’aamalaat; alhali gyara da walwalar al'umma ko lalacewarta ya dogara ne ga abubuwanta, wato ya dogara ga tunaninta da ra'ayoyinta da abin da ke fitowa daga waɗannan tunani da ra'ayoyi ta fuskar motsin fushi da yarda, da kuma ta fuskar tsarin da wannan al'umma ta zaɓa don kula da al'amuranta da kare haɗin kanta. A takaice, abubuwan al'umma su ne tunani (Afkaar), motsin zuciya (Mashaa’ir) da tsarin (Nizhaam) da ke fitowa daga waɗannan tunani. To bisa wannan, shin abubuwan mutum da abubuwan al'umma suna kama da juna?

Based on this we say: The components of the individual are the Aqeedah, the ‘Ibaadah (acts of worship), the Akhlaaq (morals) and the Mu’aamalaat (societal transactions). As for the components of the society then as we have explained they are the matters that make the collective grouping a society from which a distinguished entity is built. Therefore it is the permanent (constant) relationships between them and the ‘Urf ‘Aamm (Common custom) that regulates these relationships and acts as the guard of their unity, which represent the components of the society’s makeup and its composition. So the wellbeing and correction of the individual or its corruption rests upon its components which are the Aqeedah, ‘Ibaadah, Akhlaaq and Mu’aamalaat whilst the wellbeing and correction of the society or its corruption rests upon its components i.e.it rests upon his concepts and his thoughts and what arises from these thoughts and concepts in terms of sentiments of anger and contentment and in terms of the system that this society has chosen to undertake the caretaking of its affairs and safeguard its unity. In summary the components of the society are the thoughts (Afkaar), the sentiments (Mashaa’ir) and the system (Nizhaam) that emanates from these thoughts. So based on this do the components of the individual and the components of the society resemble one another?

Bisa wannan fahimta ta kuskure, ayyukan da aka kashe wajen gyara al'umma ta hanyar gyara mutum sun zama ayyukan banza. Hakan ba zai taba haifar da komai ba sai karuwar yawan wadanda suka sadaukar da kansu ga wannan hanya kuma suka ci gaba a kanta. Kada a ce hanya ce mai tsawo (wato a yi hakuri domin sakamakonta). Kada a ce haka, sai dai a ce: Hanya ce da tabbas ba za ta taba kai ga gyaran al'umma da daidaitawarta ba, domin ba ita ce hanyar da za ta iya cimma hakan ba, ko a gajeren lokaci ko a dogon lokaci. Ba ta la'akari da sassan al'umma ko abin da aka gina ta a kansa, kuma ba ta yin la'akari da abin da ya mayar da tarin mutane kungiya ta jama'a (Jama'ah).

Based on this incorrect understanding the efforts that were spent towards reforming the society by way of reforming the individual were wasted efforts. It will never lead to anything other than an increase in the numbers of those who commit themselves to this methodology and who proceed along its path. It should not be argued that it is a long path (i.e. to be patient for its results). This should not be said but rather it should be said that: It is a path that will absolutely never lead to the reformation of the society and its correction because it is not the path that can achieve that, whether in the short-run or long-run. It does not consider the components of the society or what it is built upon and it does not take into account that which has made a collection of people a collective grouping (Jamaa’ah).

Misali, mafi girman matsayi da kuma mafi girman daraja da mutum zai iya kaiwa wajen gyara kansa shi ne ya himmatu tare da tsayuwa kan wajibai na kansa waɗanda aka wajabta masa, tare da abin da ya fi wajibai a fannin Sunnoni, Nafilolin ibada da ayyukan da ake so. Kuma ya nisanci abubuwan da aka haramta (Muharramaat) da abin da ke ƙasa da su a fannin abubuwan da ba a so (Makroohaat). Wannan kuma yana kasancewa ne idan duk wannan yana fitowa daga Akida tsarkakakkiya, bisa imani da Allah, da mala'ikunsa, da littattafansa, da Manzanninsa, da Ranar Alƙiyama, wanda aka kafa ta hanyar hankali tare da cikakkiyar fahimta da hujja bayyananniya. Wannan dangane da Akida ne, kuma dangane da Ibada, yana gabatar da sallolin farilla a masallaci a farkon lokacinsu, yana gabatarwa da bin su da sallolin Sunnah da aka tsara, baya rasa sallar dare da Tahajjud. Haka kuma yana azumi a watan Ramadan, sai ya bi shi da azumin kwana shida na watan Shawwal, kuma yana yin azumin Dawud (a.s) a tsawon shekara (wato kwana ɗaya i kwana ɗaya), kuma yana ganin ba zai yiwu ya bar azumin tsakiyar wata ba. Haka kuma yana kashe kuɗinsa har ba ya barin wani abu da zai wuce zakka, kuma yana yin Umrah da Hajji kowace shekara. Yana haddace Alƙur'ani Mai Girma, yana ƙwarewa a Tajweedi, kuma yana ci gaba da karatunsa. Baya ga kyautata dangantaka da danginsa da ƙaraba, da gaisuwa ga waɗanda ya sani da waɗanda bai sani ba, za ka ga yana da kyawawan halaye, mai cika alƙawari, amintacce, mai gaskiya, mai ƙarfin jiki, kuma shi ne mafi nisantar abubuwan da aka haramta. Ba ya kula da abubuwan ƙazanta, kuma ba ya cin albasa da tafarnuwa a ranar Juma'a ko idan zai je masallatai da taruka. Ya yi sabo, to ba zai aikata wata bukata ko ya biya wata sha'awa ba sai ya nemi Hukuncin Shari'a (hukunci na shari'ar Musulunci) a kanta, kuma ma'aunin sa shi ne Halal da Haram. Saboda haka, bayan duk wannan, shin akwai wani gyara na adalci ko daidaiton hali wanda ya fi duk wannan dangane da al'amuransa? Idan kuma muka yi zato cewa mafi yawan al'ummar Musulmi da mutane sun kai wannan matsayi da wannan matakin na Taqwa da adalci, to shin zai yi daidai a ce al'umma ta zama mai adalci ko an gyara ta, alhali kuwa tsarin mulki da dokoki suna nan yadda suke? Ina cewa: Idan halin mutane ya kai wannan matakin, to Musulunci ba zai zama yana nan a zahirin rayuwa ba, kuma kashi huɗu cikin biyar zai kasance an dakatar da shi, ba a amfani da shi. Kuma wannan (kashi huɗu cikin biyar) shi ne ya shafi al'amuran jama'a gaba ɗaya, kula da al'amuran daidaikun mutane, aiwatar da tunani, tsaron al'umma, kariyarta, da isar da da'awar Musulunci ga duniya, domin waɗannan su ne ke wakiltar sassan al'umma.

For example the very pinnacle and greatest heights that the individual can reach in terms of correction is for him to commit to and abide by the personal obligations that he has been obliged with, in addition to that which is above the personal obligations in terms of the Sunnan, Nawaafil and recommended acts, and for him to keep away from the Muharramaat (prohibited matters) and what is less than them in terms of the Makroohaat (disliked matters). This is in the case where all of this emanates from a pure Aqeedah upon Imaan (belief) in Allah, His angels, books, Messengers and the Day of Judgment which is established by way of the mind with full comprehension and by clear proof. This is in respect to the Aqeedah and in respect to the ‘Ibaadah, he performs the obligatory prayers in the Masjid at its earliest time and he precedes and follows these prayers with the set Sunnah prayers in addition to not missing the night prayers and Tahajjud. He also fasts in Ramadhaan, follows this with the six fasts of Shawaal and performs the fast of Dawood (as) throughout the year (i.e. every other day) and he finds it impossible to miss the fasts in the middle of the month. He also spends his money to the point where none remains for the Zakaah and he performs ‘Umrah and Hajj every year. He memorizes the Qur’aan Al-Majeed, excels in Tajweed and is continual in his recitation. And in addition to keeping good relations with his relatives and kin and his saying of Salaam to those he knows and does not know, you will see him possessing the courteous Akhlaaq (morals), being true to his covenant, trustworthy, honest, strong in body and the furthest of the people from the Muharramaat (prohibited matters). He does not pay attention to the filthy matters, he does not eat onions and garlic on the day of Jum’ah or when he visits the Masaajid and the gatherings. He does not go ahead to fulfil a need or satisfy an urge until he has sought the Hukm Shar’i (Islamic legal ruling) for it and his measure is the Halaal and the Haraam. Therefore after all of this, is there a reformation of correctness or uprightness that is greater than all of this in relation to his affairs? If we were then to suppose that a great number from the Ummah and the people were to reach this condition and this level of Taqwaa and uprightness, then would it be correct to say that the society has become upright or has been corrected whilst the systems and laws remain as they are? I say: If the condition of the people reached to this level then Islaam would not be considered to be present in the reality of life and four-fifths would remain suspended and out of use. And it is this (four-fifths) that relates to the affairs of the collective grouping, the caring for the affairs of the individuals, the implementation of the thought, the security of the society, its protection and the carrying of the Islamic Da’wah to the world, because these are what represent the components of the society.

Game da wannan batu, akwai fannoni guda huɗu da za a tattauna a cikin sashe na gaba.

In regards to this issue there are four areas that will be discussed in the following section.