Mun ga, mun ji, kuma mun ji a jikinmu irin rikicin kufur duk inda muke, ko a Birtaniya ko a duniyar Musulmi, inda ma ake aiwatar da dokokin kufur. Domin fahimtar abin da ya jawo wannan yanayi, wajibi ne a sami cikakkiyar fahimta game da tunanin da yake haifar da shi, watau akidar Jari-hujja, domin wannan salon rayuwa ita ce da ƙasashen Yamma ke yaɗawa kuma yanzu take mamayar duniya. Ko da kallo kaɗan ga ginshiƙanta na asali ya nuna cewa Jari-hujja hanya ce ta ƙarya kuma mai lalata wajen warware matsalolin da ɗan Adam yake fuskanta.

We see, hear and feel the mess of kufr wherever we are, be it in Britain or in the Muslim world, where kufr laws are also implemented. To understand what has brought such a state of affairs about, it is necessary to have a clear comprehension of the way of thinking that produces it - i.e. the Capitalistic ideology, for it is this way of life that is propagated by Western nations and currently dominates the world. Even a brief look at its basic principles, exposes Capitalism to be a false and destructive means of resolving the problems faced by human beings.

Ginshiƙin akidar Jari-hujja shi ne raba addini da al'amuran rayuwa, watau sakularism (rashin haɗa addini da harkokin duniya). Saboda haka, duk da cewa ba ta tabbatar ko musanta wanzuwar Mahalicci kuma Mai tsara duniya, rayuwa da mutane ba, tana ganin cewa wannan batu ba shi da alaƙa da gudanar da al'amuran rayuwa. Don haka, tsara dokoki da ƙa'idojin da za su tafiyar da al'umma an bar su ga mutane, waɗanda dole ne su yi ƙoƙari wajen tabbatar da 'Yanci Huɗu', su ne: 'Yancin Imani, 'Yancin Mallaka, 'Yancin Magana da 'Yancin Mutum (ya aikata abin da ya ga dama). Sai dai dole ne a takaita waɗannan 'yanci ta yadda 'yancin wani mutum ba zai cutar da na wani ba. Don haka, akidar Jari-hujja ta ɗauki wata hanya ta tantance iyakokin waɗannan 'yanci, wato dokoki da ake amfani da su wajen daidaita ayyukan mutane, kuma wannan hanya ita ce dimokuraɗiyya. Dimokuraɗiyya, wadda a duniyar yau ake ɗauka a matsayin sharaɗi mai muhimmanci ga al'umma domin ta zama mai adalci da 'wayewa', hanya ce ta zaɓar dokoki inda mutanen da za a yi wa dokokin su ne ke da alhakin yin su.

The essence of the Capitalist creed lies in the separation of religion from lifes affairs, i.e. secularism. Thus, while it does not decisively reject nor affirm the notion of the existence of a Creator and Organiser of the universe, life and human beings, it proposes that this issue is irrelevant to the running of lifes affairs. Thus, the organisation of the rules and laws to govern society are left to human beings, who must endeavour to guarantee the ‘Four Freedoms,’ those being Freedom of Belief, Freedom of Ownership, Freedom of Speech and Freedom of the Individual (to act as they please). However, these freedoms must be limited such that the freedom of one individual does not impinge upon that of another. Thus, the Capitalist ideology adopts a mechanism for deciding limitations to these freedoms in the form of laws to regulate the actions of people, that being democracy. Democracy, held in the current world as an absolute pre-requisite for a society to be just and ‘civilised,’ is a means of choosing laws where the people who are to be subject to them are the ones responsible for legislating them.

Abin takaici ga masu goyon bayan tunanin Jari-hujja, da kuma ga bil'adama baki ɗaya da ke ƙarƙashinsa, hujjar Jari-hujja, tare da dukkan da'awarta na ci gaba, wayewa da fasaha, an gina ta ne a kan tunani mara inganci, mara amfani, kuma mara isa a kowane mataki.

Sadly for the proponents of Capitalist thought, and indeed for mankind as a whole who is subjugated to it, the argument of Capitalism, with all its claims of progress, enlightenment and technology, is built upon reasoning which is flawed, futile and inadequate in every stage.

Dangane da abin da ya shafi ginshiƙan imaninsu game da Mahalicci, wajen bayar da amsa game da asalin duniya, kyau da bambancin halittun rayuwa, ko tsari na wata da taurari, ra'ayin Yammacin duniya yana ikirarin cewa duk wadannan sun bayyana ne daga babu komai! Daga babu komai, ta wata 'dama ta bazata' duniya ta fito a cikin 'Babban Fashewa' (Big Bang). Duniyar da ke dauke da cikakken daidaito na abubuwan da ke ci gaba da rayuwa kamar ruwa, iska da albarkatun da ba tare da su ba dukkan halittun rayuwa za su mutu, ana danganta ta ga sa'a da rashin tsari. Wannan duk da cewa irin wannan zance ya saba wa daya daga cikin muhimman ka'idoji da kowane dan Adam ke lura da su a rayuwarsa - kowane abu ko lamari yana da dalili.

With regards to its basic beliefs concerning a Creator, in answer to the origins of the universe, the beauty and diversity of the life forms, or the order of the moon and stars, the Western viewpoint claims that all these appeared out of nothing! From nothing, by some ‘freak chance’ the universe emerged in a ‘Big Bang.’ A universe which contains the perfect balance of such life-sustaining qualities as water, air and the resources without which all life forms would die, is attributed to luck and randomness. This is despite the fact that such a proposition contradicts one of the most fundamental principles that every human being observes in their reality - every thing or incidence has a cause.

Daga cikin sauran hujjoji marasa ma'ana da suka samu karbuwa a kasashen Yamma akwai ka'idar 'Juyin Halitta' (Theory of Evolution). Ta yi ikirarin cewa daga babu komai, rayuwa ta bullo, sannan ta bunkasa ta hanyar birai da 'yan biri, har ta kai ga siffar dan Adam da ake gani a yau. A bayyane yake cewa wasu mutane suna yin halayen birai da baboons, amma hakan ba ya nufin sun samo asali daga gare su. Idan mutum ya lura da nau'ikan halittu daban-daban, a bayyane yake cewa kowane nau'i yana da halaye na musamman, bayyanannu, da suka kebanta da wannan halitta. Bayanan burbushin halittu (fossil records) ba sa nuna sauyin siffofi a hankali tsakanin nau'o'i daban-daban, kamar yadda ka'idar Juyin Halitta za ta yi hasashe idan da gaske ce, a maimakon haka suna nuna 'tsalle-tsalle' daban-daban tsakanin wani nau'i da wani. Bugu da kari, ka'idar 'Juyin Halitta' ba ta bayyana yadda halittar farko ta samu ba.

Among the other nonsensical arguments that have gained currency in the Western world is the ‘Theory of Evolution.’ It claims that from nothing, life emerged and evolved via monkeys and apes to the human form which exists today. Evidently, people sometimes act like apes and baboons, but it does not mean that they evolved from them. If one were to observe the different life-forms, it is clear that each species has unique, defined characteristics specific to that creature. Fossil records do not show a gradual change of features between different species, as would be predicted if Evolution Theory were correct, rather they show discrete ‘jumps’ between one species and another. Additionally, the ‘Theory of Evolution’ does not explain how the first life form arose.

A wani matakin kuma, mun ga cewa duniya da duk abin da ke cikinta suna da iyakoki, bukatu da dogaro na musamman. Misali, mu mutane muna dogaro ga abinci da ruwa, kuma girmanmu da ƙarfin jikinmu suna da iyaka. Haka lamarin yake ga kowane abu mai rai da za mu iya gani. Dabbobi da shuke-shuke suna buƙatar tushen makamashi domin wanzuwarsu. Kwayoyin halitta (matter) suna dogara ga ƙarfin nukiliya da na kwayoyin zarra (molecular) domin siffarsu da tsarinsu. Lallai babu wani abu a cikin duniya da zai iya wanzuwa da kansa, sai dai yana bukatar wani mai sarrafawa da mai ci gaba da kiyaye shi daga waje.

On a different level, we see that the universe and all that it contains has certain definite limits, needs and dependencies. For example, as humans we are dependent on food and water, and are limited by our size and physical abilities. This is the case for every living thing we can possibly perceive. Animals and plants require a source of energy for their existence. Matter is dependent upon nuclear and molecular forces for its shape and form. Indeed nothing within the universe can exist by itself, but it needs an external controller and sustainer.

Saboda haka, babu hanyar da duniya za ta iya "halittar kanta" ko fitowa daga babu komai. Maimakon haka, kowane abu a cikin halitta yana nuna cewa akwai wani ƙarfi na waje, mai ilimi mafi girma, wanda ya fi mutum, rai da duniya. Duk da haka, shaidu marasa zurfi kamar waɗanda aka gabatar a sama suna ana amfani da su ne daga masu goyon bayan Jari-hujja don tabbatar da buƙatar raba ra'ayin "addini" da al'amuran rayuwa, da kuma yin watsi da muhimmancin gaskiyar cewa akwai Mahalicci wanda ke ba da shiriya ga ɗan adam. Hakika, kafirai suna neman musanta gaskiyar da ba za a iya kauce mata ba da ra'ayoyi marasa tushe, kuma daga irin wannan tushe mara ƙarfi ne ake samun dokoki, ka'idoji da tsarin rayuwa da suka mamaye duniya a yau.

Thus, there is no way for the universe to have ‘created itself’ or come out of nothing. Rather, everything in creation points to the fact that there is an external force, with superior knowledge, beyond man, life and the universe. But despite this, shallow arguments like those presented above are used by the proponents of Capitalism to justify the need to separate the concept of ‘religion’ from lifes affairs, and its neglect of the relevance of the fact that there is a creator who gives guidance for mankind. Indeed, the disbelievers seek to deny hard facts with futile theories, and it is from such a weakly founded basis that emanates the rules, laws and systems of life which prevail in the world today.

Dangane da neman 'yanci', wanda ake ƙaunata a cikin salon rayuwar Yamma, za mu ga cewa wannan ma, duk da cewa kafafen watsa labarai, gwamnatoci da sauran masu hali suna gabatar da shi a matsayin buri mai kyau, a gaskiya ra'ayi ne na ƙarya kuma mai cutarwa. Dokokin da ake yi a tsarin boko wanda aka gina bisa irin waɗannan ra'ayoyi, suna ci gaba da canzawa, kuma iyakokin halayen da ake ɗauka karɓaɓɓu suna ƙara sassauta. Saboda haka, yayin da luwaɗi an taɓa ɗaukarsa a matsayin abin ƙyama, a yau ya zama abin ƙaunata, kuma yayin da zubar da ciki an taɓa ɗaukarsa a matsayin laifi, a yanzu ya zama haƙƙi.

With regards to the pursuit of ‘freedom,’ which is cherished within the Western lifestyle, we can see that this too, despite being espoused by the media, governments and the like as a desirable ideal, is in fact a false and counter-productive concept. Legislation in secular systems which are founded on such ideas, is constantly subject to change, and the bounds of acceptable behaviour become progressively lax. So, while homosexuality was once seen as obscene, it is today fashionable, and while abortion was once seen as a crime, it is now a right.

Babu wata al'umma da za ta taba samun cikakken 'yanci, domin dukkan mutane suna takurawa ne da dokoki da ka'idoji da ake aiwatarwa a kansu. Saboda haka, duk inda akwai dokoki, babu 'yanci a wurin, sai bauta ga wanda ya yi dokokin. Don haka, tun daga tushen akidarta, akidar Jari-hujja tana da sabani a cikin yanayinta. Sakamakon haka, da zarar mutane sun karbi ra'ayin 'yanci, sai ya kai su ga mamaye sauran mutane a cikin al'umma da 'yancinsu', wato 'yancin yin fyade, sata, kisa, cin zarafi da sauransu. Wannan lallai yana haifar da mummunan sakamako na zamantakewa, tattalin arziki da siyasa, wanda ke addabar kowa a cikin al'umma.

No society can ever have complete freedom, because all people are restricted by the rules and laws which are applied upon them. Therefore, wherever there are laws, there can be no freedom, only slavery to the one who made the laws. Thus, even from its basic principle, the Capitalist ideology is contradictory in its nature. As a result, the idea of freedom, once adopted by the people, leads to them subjecting other people in society to their ‘freedom’, i.e. freedom to rape, steal, murder, exploit etc. This does indeed naturally bring about disastrous social, economic and political consequences which plague everyone in society.