Sun yi mamaki da nasarorin kimiyya a karni na sha takwas da na sha tara, yawancin Turawan yamma sun yi tunanin cewa addini ya riga ya kare duk amfaninsa, sun kuma mika wuya ga kimiyya har abada. Kusan dukkan manyan masana halayyar dan Adam da masana zamantakewa na yammacin duniya sun bayyana ra'ayinsu a irin wannan salo. Misali, Freud, shahararren masanin halayyar dan Adam, yana nuna rashin amfanin duk wani goyon baya ga abin da addini ya tsaya a kansa a zamani na yau, ya ce rayuwar dan Adam tana wucewa ta matakai uku na tunani daban-daban: camfi, addini da kimiyya. Yanzu da yake wannan zamanin kimiyya ne, to dukkan addini ya tsufa.

Dazzled by the achievements of science during the 18th and 19th centuries many Westerners thought that religion had exhausted all its usefulness and surrendered to science once for all. Almost all the eminent western psychologists and sociologists expressed themselves in similar terms. Thus Freud the renowned psychologist, for instance, showing the futility of any advocacy for what religion stood for in modem time says that the human life passes through three distinct psychological phases: superstition, religion and science. Now being the era of science all religion was out of date.

Kamar yadda muka riga muka bayyana a gabatarwar littafin, akwai wasu dalilai da suka sa masana kimiyya a Turai suka karɓi wani ra'ayi na rayuwa wanda ya saɓa wa addini, kuma wanda ya dogara ga ƙiyayyarsa. Hakan ya faru ne saboda doguwar muhawarar da ta yi zafi a can tsakanin masana kimiyya da Cocin Kiristanci, wanda ya sa su yin tunanin - cikin adalci tabbas - cewa duk abin da Cocin ke wakilta koma baya ne, mai ja da baya, bajintaka da camfi, kuma saboda haka dole ne ya sauka daga matsayinsa domin ba wa kimiyya wuri, don ɗan Adam ya iya ci gaba a hanyar wayewa.

As we have already explained in the preface there were certain causes which led the men of science in Europe to adopt a view of life antagonistic to religion, and based on its hatred. It was due to the great controversy that raged there between men of science and the Christian church which made them think-quite justifiably of course-that whatever the church stood for was reactionary, retrogressive, backward and superstitious, and that therefore it must of necessity vacate its seat for science so as to enable humanity to move ahead on the path of civilization.

Ba tare da fahimtar bambanci tsakanin yanayin rayuwa na musamman da ake ciki a Turai a lokacin wannan yaƙi mara daɗi da kuma yanayin da ake ciki a gabashin Musulunci nasu ba, mutanen da ke adawa da al'adunsu masu tsarki waɗanda aka gada daga zamanin da suka wuce sun nemi a kawar da su gaba ɗaya. Sai kuma annobar koyi ta zo, wadda ta addabi gabashin Musulunci da aka mamaye, ta kai ga wasu mutane marasa hankali a cikinsu suna tunanin cewa hanya kaɗai zuwa ci gaba ita ce wadda ƙasashen Turai masu mulki suka bi, kuma dole ne su watsar da addininsu kamar yadda Turai ta riga ta yi, in ba haka ba suna tsoron za a kama su a cikin rami na koma-baya, tsaiko da yaudara.

Without appreciating the difference between the peculiar conditions of life obtaining in Europe at the time of this unhappy conflict and these in their own Islamic orient, people opposed to their sacred traditions handed down to them from past generations demanded their outright abolition. Then came the contagion of imitation which plagued the dominated Islamic orient and led the naive among its people to fancy that the only way to progress was that followed by the dominant nations of Europe, and they have to discard their religion just as Europe had already done failing which they feared that they would be trapped in an abyss of reactionarism, backwardness and humbug.

Amma irin waɗannan mutane sun manta da cewa ko a yammaci ba duk fitattun malamai ne ke adawa da addini ba, kuma ayyukansu ba su nuna wani irin wannan abu ba. A gefe guda kuma, muna samun wasu masana daga cikinsu waɗanda suka yi fice sosai, waɗanda, bayan an 'yantar da su daga akidar kayan duniya ta Turai marar imani, suka kai ga matsaya cewa addini larura ce ta ruhi da kuma ta hankali ga ɗan adam.

But such people overlooked the fact that even in the west not all the outstanding scholars were antagonistic towards religion, nor do their works exhibit anything of this sort. On the other hand, we find some intellectuals among them of great eminence, who, freed of the materialism of the Godless Europe, were driven to the conclusion that religion is a psychological as well as an intellectual necessity for mankind.

Fitaccen mutum a cikinsu shi ne masanin taurari, James Jeans, wanda ya fara rayuwarsa ta ilimi a matsayin mai musun Allah, amma binciken kimiyya ya kai shi ƙarshe da ya yi imani cewa manyan matsalolin kimiyya ba za su iya samun mafita ba sai da imani da Allah. Shahararren masanin zamantakewa, Jeans Bridge, ya ma kai ga yabon Musulunci saboda cimma nasarar haɗa al'amuran duniya da na ruhaniya zuwa tsarin tunani mai jituwa, wanda aka haɗa da tsarin rayuwa mai amfani. Fitaccen marubucin Ingilishi, Somerset Maugham, ya bayyana tunanin Turai gaba ɗaya game da addini sa'ad da ya ce a wannan zamani Turai ta gano sabon allah, wato kimiyya, tana watsar da tsohon.

The most noted figure among them is the astronomer, James Jeans who started his intellectual career as a Godless skeptic but was led finally by his scientific exploration to the conclusion that the greatest problems of science could not be resolved without believing ...God. The famous sociologist, Jeans Bridge went so far as to eulogize Islam for achieving a successful amalgam of the temporal with the spiritual into a harmonious system of thought blent with a practical code of life. The well-known English writer, Somerset Maugham epitomized the whole attitude of modem Europe towards religion when he remarked that Europe had in the present era discovered a new god-science, discarding the older one.

Amma, allahn kimiyya ya tabbata yana da matuƙar canjawa, koyaushe yana sauyawa da juyawa daga wannan matsayi zuwa wancan, yana ɗaukar abin da ya ƙi jiya a matsayin ƙarya da ƙage a matsayin gaskiya da hakika yau, kuma akasin haka, har muka ga "masu bautarsa" sun tsinci kansu cikin ƙaddarar damuwa da fargaba ta dindindin. Ta yaya za su samu natsuwa da kwanciyar hankali a ƙarƙashin wannan allah mai sauyin ra'ayi? Cewa wannan damuwa ta yau da kullum da yammacin zamani ke fama da ita gaskiya ce, shaida ce a kan yawan cututtukan tunani da na jijiyoyi da suka zama ruwan dare a cikin al'ummar yammacin duniya ta yau.

The god of science has, however, turned out to be extremely fickle, ever changing and constantly shifting positions, upholding today as a fact and reality what it rejected yesterday as false and spurious and vice versa, with the result that we see its "worshippers" doomed to a fate of perpetual restlessness and anxiety, for how can they find rest and peace of mind under such a capricious god? That this constant restlessness with which the modern west is afflicted is a fact, is borne out by the large number of psychological and nervous disorders that are so common in the western community of today.

Wani sakamakon wannan ɗaukaka kimiyyar zamani kamar Allah ne kuma shi ne abin da ke sa duniyar da muke rayuwa a cikinta ta zama babu ma'ana ko manufa, babu wani tsari mafi girma ko iko da zai shiryar da ita, sai dai kullum ana ci gaba da gwagwarmaya tsakanin ƙarfi masu adawa da juna. Saboda haka, komai a wannan duniya yana fuskantar canji; tsarin tattalin arziki da siyasa suna canzawa; alaƙa tsakanin gwamnati da mutane tana sauyawa; har ma "gaskiyar" kimiyya tana canzawa. Me mutum zai iya tsammani sai wahala da rashin natsuwa ta dindindin, a cikin duniya mai yanayi mai duhu kamar haka, inda babu wani Iko Mafi Girma da ya kamata ya juya gare shi don samun tallafi, ƙarfi da ta'aziyya a cikin wannan gwagwarmaya mara tausayi ta rayuwa?

A still another result of this deification of modern science is that the world we live in is devoid of all meaning and purpose with no higher order or power to guide it, with a persistent struggle ever going on between opposing forces. As a result, everything in this world suffers change; economic and political systems change; relations between state and individuals alter; even scientific "Facts" do change. What can man expect save misery and perpetual restlessness in a world with such a somber setting where no Higher Power exists whom he should turn to for support, strength and comfort in this ruthless struggle of life.

Addini kaɗai, babu wani abu sai shi, ne zai iya mayar wa duniyar ɗan Adam zaman lafiya da natsuwa. Yana shuka a cikin mutum soyayyar alheri da jarumtar tsayawa tsayin daka ga ƙarfin mugunta da zalunci, a matsayin sharaɗi wajibi na samun yardar Allah da kuma sa nufinsa ya yi galaba a wannan duniya, yana jiran ladansa a Lahira da haƙuri.

It is religion and religion alone that can restore to the world of humanity peace and tranquility. It instills in man love for goodness and courage to stand up to the forces of evil and tyranny as a necessary condition of obtaining God's pleasure and to make His will predominant on this earth awaiting with patience His reward in the Hereafter.

Shin ba gaskiya ba ne cewa ɗan Adam yana matuƙar buƙatar salama, natsuwa, jin daɗi, a takaice dai, addini?

Doesn't mankind really need peace, tranquility, comfort, in a word, religion?

Me zai zama da mutum ba tare da imani da gaskatawa da rayuwa madawwamiya a Lahira ba? A cikin wannan mahallin, rayuwar mutum a duniya tana samun sabbin girma, tana buɗe masa sararin ci gaba mafi girma. Idan babu wannan imani, mutum kan shiga cikin wani azaba ta jin babu komai, domin hakan yana nufin an yanke tsawon rayuwarsa gaba ɗaya, har ya zama abin wasa a hannun sha'awoyinsa da son ransa, waɗanda ba su koya masa komai ba sai neman matsakaicin jin daɗi a cikin wannan takaitacciyar zama a duniya.

What will become of man but for faith and belief in an eternal life in the Hereafter? In this context man's life upon earth assumes new dimensions opening far higher horizons of progress before him in the absence of which he is inevitably oppressed by a torturous sense of nothingness, as it means a virtual cutting short of man's total life-span, making him a mere plaything in the hands of his whims and caprices which teach him nothing but to derive the maximum possible amount of pleasure during this short sojourn upon earth.

Sai rikice-rikice na juna, yaƙe-yaƙe masu tsanani, da rikice-rikice game da mallakar dukiya suna biyo baya, domin babu wani Maɗaukakin Iko da zai sanya iyaka ga sha'awar mutane. Saboda haka, makaho da son kai da sha'awa, kowannensu yana son ya samu duk abin da zai iya kamawa cikin mafi ƙarancin lokaci.

Mutual rivalries, savage battles and conflicts over the possession of material gains follow, as now there is no Higher Power to lay checks on men's desires. So, blinded by his greed and lust, each one of them wants to gain whatever he can lay his hands on in the shortest possible time.

Ta haka mutum yana faɗuwa zuwa ƙasƙantattun matakan ji da tunani. Tunaninsa yana nitsewa ƙasa, haka ma burinsa da hanyoyin cimma su. Duk suna ɗauke da alamar wulakanci. Ɗan Adam ya halaka zuwa rayuwa ta har abada cikin yaƙe-yaƙe masu ban tsoro na cikin gida, waɗanda ba sa barin shi ya ɗaga kai zuwa manufofi mafi girma da daraja a rayuwa. A irin wannan duniya babu wurin ƙauna ko tausayi, domin mutane sun mamaye su gaba ɗaya da sha'awoyin jiki. Makafin son zuciya ne ke jagorantar su. Ta yaya za su iya, a cikin irin wannan yanayi, su riƙe manyan buri, ko ma su yaba da ingantattun ji na ɗan Adam?

Thus man is degraded to lower planes of feeling and thought. His imagination sinks low and so do his ideals and the means to achieve them. They are all marked with abjectness. Mankind is doomed to a perpetual life of hideous internecine wars that scarcely permit it to soar to higher and nobler ends in life. In such a world there is no room for love or sympathy as men are wholly obsessed with their carnal pleasures. They are led by their blind passions. How can they in such a context have lofty aspirations or even appreciate genuine human feelings?

Irin mutanen da ke cikin irin wannan duniya babu shakka suna samun wasu amfanin abin duniya. Amma me amfanin waɗannan idan 'yan'uwansu mutane suna ci gaba da jayayya a kansu, kowannensu a shirye yake ya yanke wuyan ɗan'uwansa idan ya ga dama ga jin daɗin abin duniyarsa? Son duniya yana ɓata rayuwa har ta kai ko nasarorin mutum na abin duniya ana mayar da su marasa amfani da marasa ma'ana. Mutane sun zama bayin kwaɗayi, sha'awa da haɗama. Sha'awoyi marasa hankali ne kaɗai ke mulkin su. Ba su da wani iko a kan waɗannan munanan halaye. Haka kuma ba za su taɓa fatan kuɓuta daga kangin su ba.

Men in such a world no doubt gain some material profits. But of what use are these when fellowmen are constantly wrangling over them, each ready to cut his brothers throat should he find it opportune for his own material welfare. Materialism spoils life so much that even man's material achievements are rendered useless and senseless. Men are enslaved by greed, lust and avarice. Blind appetites alone govern them. They have no control whatsoever over these vices. Nor can they ever hope to extricate themselves from their trammels.

Haka kuma al'ummai, saboda irin wadannan dalilai, suna shiga cikin yake-yake masu barna wadanda ke lalata dukkan zaman lafiya a rayuwa. Kimiyya kuma, tare da dukkan makamanta masu ban tsoro, ana amfani da ita wajen hallaka jinsin dan Adam da kawar da shi, maimakon ta yi wa mutum hidima da kuma ba da gudummawa ga jin dadinsa.

Similarly, the nations too, due to similar causes, get entangled in devastating wars which spoil all harmony in life. And science with all its dreadful weapons is employed for the extermination of the human race and its obliteration rather than make it serve man and contribute towards his well-being.

Ta fuskar wannan mahanga, addini na nufin faɗaɗa hangen nesa na ɗan Adam, domin rayuwa ba ta iyakance ga duniyar nan kaɗai ba, sai dai tana ci gaba har bayan ta, zuwa madawwamiyar rayuwa. Wannan yana haskaka bege a zuciyar mutum, yana kuma ƙarfafa shi ya yi gwagwarmaya ba gajiyawa da mugunta da zalunci. Addini yana koyar da soyayya, tausayi da 'yan'uwantaka ta duniya, saboda haka shi ne kaɗai hanyar zaman lafiya, wadata da ci gaba, wanda kuma hakan kansa ya isa dalili na riƙe shi. Yana shirya mutum ta hanya mafi kyau don gwagwarmayar rayuwa mai wahala.

Viewed in this context religion means broadening the mental horizon of mankind, for life is not confined to this world alone but continues even beyond it-up to eternity. This brightens hope in man's heart and encourages him to fight steadfastly against evil and oppression. Religion teaches love, sympathy and universal brotherhood and is thus the only way to peace, prosperity and progress which is in itself a sufficient reason for its retention. It equips man in the best possible way for the hard struggle of life.

Haka kuma, imani ne kaɗai, kuma imani kaɗai, zai iya motsa mutum ya ɗaukaka kansa, ya jure wahala saboda manufofi masu daraja da girma. Da zarar an cire masa imani, ba ya sauran wani abu da zai dubi sama da shi ko ya dogara da shi a waje da kansa. Nan take yakan koma dabba. Mutane da yawa sun faɗi suna gwagwarmaya a cikin tsarkakkiyar manufar gaskiya, suna ɓata dukan rayuwarsu a cikin wannan gwagwarmaya, duk da haka ba su cimma komai ba ta fuskar abin duniya.

Furthermore, it is faith and faith alone that can inspire man to rise above his self and suffer for noble and lofty ideals. Once it is taken away from him he is left with nothing else to look up or pin his hopes to outside his own self. He changes into a brute immediately. Many a man fell fighting in the noble cause of truth spending the whole of their lives in the struggle yet achieving nothing in the materialistic sense of the word.

Me ya zaburar da waɗannan rayuka masu daraja zuwa yaƙin da ba ya kawo musu wata lada ta duniya, wanda ya sa su rasa duk abin da kaɗan da suka mallaka?

What inspired these noble souls to engage in a battle that brought them no material rewards, hat caused them rather lose whatever little they happened to possess?

Babu shakka, yana ɗaya daga cikin mu'ujizozin Addini masu yawa, domin dangane da dalilan son kai, watau ƙwaɗayi, haɗama, sha'awa da sauransu, waɗannan ba su taɓa iya sa mutum ya cimma wani abu da gaske mai kyau, mai daraja ko mai ɗorewa ba. Shi ya sa nasarorin duniya da son kai na ƙwaɗayi ke samu suna da gajeren zango da ɗan lokaci, domin sha'awar samun riba nan take ba ta iya ba mutum hali, haka kuma ba ta iya ba shi jajircewa wajen tsayawa kyam, yana haƙuri da wahala na dogon lokaci saboda wani dalili mai daraja da girma da gaske.

Undoubtedly, it was one of the many miracles of the Faith, for, so far as selfish motives viz. avarice, greed, lust etc. are concerned, these can never make man achieve anything really good, noble or of a permanent value. This is why the material triumphs won by selfish avarice are so short-lived and temporary as the incentive for immediate gain cannot equip man with character, nor can it give him the courage to stand fast suffering patiently and for long for a truly noble and lofty cause.

Akwai, a gaskiya, wasu da ake kira "masu gyara" waɗanda suke neman ƙarfafawa daga ƙiyayya maimakon ƙauna. Wannan ita ce tushen ƙwarin gwiwarsu, wanda suke cewa yana ba su ƙarfin zuciya na jure wahalhalu saboda manufarsu cikin haƙuri. Ƙiyayyar da suke riƙewa na iya zama ta kashin kai, ko kuma ta iya tasowa daga wani ɓangare na mutane kuma a karkata ta ga ɗan Adam baki ɗaya ko zamanin da suka tsinci kansu a cikinsa. Irin waɗannan mutane masu ƙiyayya na iya cimma wasu daga cikin burinsu ta hanyar "gyara". Ƙiyayyarsu, haɗe da zafin zuciya da dabi'ar zalunci da ke cikinsu, na iya ma taimaka musu su ci gaba da kuma ƙarfafa "ruhinsu" har su yi haƙurin wahala da hasara da yardar rai saboda manufar da suke tsayawa a kanta. Amma falsafa da aka gina a kan mugunta maimakon ƙauna ba zata taba kai ɗan Adam ga wani alheri ba. Suna iya kawar da wasu munanan abubuwa da kawo ƙarshen halin rashin adalci da ake ciki, amma ba su bayar da magani mai kyau ga waɗannan cututtukan ɗan Adam ba. Falsafar rayuwa irin wannan, wadda aka gina a kan ƙiyayya da mugunta, tabbas sai ta lalace nan ba da jimawa ba, kuma ta haifar da mugunta da rashin adalci fiye da waɗanda ta yi alƙawarin kawarwa tun farko.

There are in fact some so-called "reformers" who seek inspiration from hatred rather than love. This is the headspring of their inspiration, which they say gives them the courage to bear hardships for their cause with patience. The hatred they cherish may be personal in character or it may spring among a class of people and be directed against mankind in general or the generation they may have happened to be born in. Such rancorinspired people may realize some of their ends by way of "reformation”. Their rancor coupled with their fiery and innate cruel natures may as well sustain them and boost their "morale" to willingly suffer privation for the sake of the cause they stand for, but a doctrine based on malevolence rather than love can never lead humanity to anything good. They may remove certain evils and put an end to the existing state of injustice but offer no sound remedy for these ailments of mankind. Based on hatred and malevolence, such a philosophy of life is bound sooner or later to degenerate and create far more evil and injustice than that it had originally professed and sought to cure.

A gefe guda kuma, akida wadda ba ta sa gaba ga moriyar duniya ta yanzu, kuma ba ta samo ƙarfinta daga mugunta ba, amma tana renon cikin mutane kyawawan halaye na soyayya, 'yan'uwantaka, da niyyar sadaukar da rayukansu wajen yi wa 'yan'uwansu hidima, ita kaɗai ce za ta iya tabbatar wa ɗan Adam lada madawwamiya mai cancantar a nema, kuma ta shirya hanyar ci gaba da wadatarsa a nan gaba. Ainihin irin wannan akida shi ne imani da Allah da kuma ƙaunarsa, tare da rayuwa ta kyawawan dabi'u wadda ke taimaka wa mutum ya kusanci Mahaliccinsa. Amma duka waɗannan ba su da rai muddin mutum bai yi imani da Lahira ba.

On the other hand, a creed that does not aim at the immediate gains of this world, nor derives inspiration from malevolence but fosters in men noble passions of love, fraternity and a will to lay down their lives serving their fellowmen, can alone guarantee to humanity a reward permanent and worth striving for, and pave the way to its future progress and prosperity. The essence of such a creed is faith in God and love for Him with a consequent virtuous mode of living that helps man get nearer unto his Creator. But both of these remain lifeless so long as one does not believe in the Hereafter as well.

Imani da Lahira yana ba wa mutum jin tsaro, yana kawar da tsoron fanaccewa a zuciyarsa tare da mutuwarsa ta zahiri, kuma yana yi masa alkawarin rai madawwami. Wato, ma'ana, ayyukansa ba za su tafi a banza ba, sai dai za a saka masa da cikakken lada a rayuwar lahira, idan ba a rayuwar nan ba.

Belief in the Hereafter gives man a sense of security banishing from his heart fear of extinction with his physical death and promising him an eternal life. This, in other words, means that his efforts shall not be wasted away but shall be crowned with their fullest reward in the life to come, if not in the life herein.

Duk wannan dai, abin da ke biyo baya ne kawai a matsayin sakamako na halitta ga imani mai sauƙi da Allah da Lahira kamar haka. Amma idan ya zo ga Musulunci, ba ya tsaya a nan ba, sai dai ya ci gaba da nisa: yana da wani labari daban kuma mai ban sha'awa sosai da zai bayar.

All this is, however, what follows as a natural corollary to a simple belief in God and the Hereafter as such. But so far as Islam is concerned it does not stop short there, but goes a long way ahead: it has a quite different and far more fascinating story to tell.

Kuma waɗanda suke zaton cewa Musulunci ya tsufa, ba a ƙara buƙatarsa ba, ba su san abin da yake tsayawa a kansa ba, kuma ba su da alama suna fahimtar aikinsa na gaske a rayuwar ɗan Adam. Kamar yadda aka koya musu a littattafan tarihi da masu mulkin mallaka suka tsara tun suna ƙanana, suna tunanin cewa an saukar da Musulunci ne kawai don kawo ƙarshen bautar gumaka da shiryar da mutum zuwa bautar Allah shi kaɗai, cewa Larabawa an raba su zuwa ƙabilu masu gaba da juna, sai Musulunci ya zo ya haɗa su ya mai da su al'umma mai ƙarfi da haɗin kai, cewa suna shan giya da caca suna kuma rayuwa cikin lalata, sai Musulunci ya hana su waɗannan lalatattun ayyuka, kamar yadda ya kawar da al'adu marasa kyau da yawa da suke yi, kamar binne 'ya'yansu mata da rai da ɓata ƙarfinsu wajen ramuwar gayya, kuma cewa Musulunci ya umarci Musulmi su yaɗa saƙonsa, wanda suka yi, wanda hakan ya kai ga yaƙe-yaƙen da a ƙarshe suka ƙayyade iyakokin duniyar Musulunci kamar yadda muka sani a yau. Bisa ga waɗannan mutane, wannan ita ce kaɗai manufar Musulunci a rayuwar ɗan Adam! "Tun da yake aiki ne na tarihi, da daɗewa an cika shi: babu bautar gumaka a duniyar Musulunci; ƙabilun da suke gaba da juna sun fi ko ƙasa da ƙasa sun shiga cikin wani tsari na shanyewa, suna rasa asalinsu a cikin manyan al'ummomi ko jama'a. Dangane da caca da shan giya, bari mu tuna cewa wayewar ɗan Adam ta ci gaba har ta kai ga cewa babu amfanin a ayyana irin waɗannan nishaɗin da haramun, domin mun ga cewa duk da dokokin addini sun ci gaba da wanzuwa. Babu amfanin dagewa a kan kawar da su." Don haka suka ƙarasa da cewa Musulunci ya cika manufarsa a duniyar nan; lokacinsa ya wuce, yanzu bai dace ba, sabili da haka ba a ƙara buƙatarsa ba. Don haka dole mu juya zuwa ga koyarwar rayuwa ta zamani, domin a cikinta kaɗai ne ceton mu yake!"

Those who may imagine that Islam has become outmoded and is no longer needed, do not know as to what it stands for, nor do they in any wise seem to understand its real mission in human life. As taught to them in the history books prescribed by the agents of imperialism in early life they think that Islam was revealed merely to put an end to idolatry and guide man to the worship of God alone, that the Arabs were torn into antagonistic tribes, so Islam came and united them and made them a strong and unified nation, that they were addicted to drinking and gambling and led depraved lives, so Islam came and checked them from these depravities as it did abolish so many other evil customs prevalent among them such as burying alive their daughters and wasting away their strength in acts of revenge, and that Islam called upon Muslims to disseminate its message which they did, this in turn leading to the battles that ultimately determined the boundaries of the Islamic world as we know it today. This was then according to these people the sole purpose of Islam in human life! "Being a historical mission it has long since been fulfilled: there is no idol-worship in the Islamic world; the once antagonistic tribes have been more or less subject to a process of absorption losing their identity in the larger nationalities or communities. As far as gambling and drinking are concerned let us bear in mind that human civilization has advanced to such an extent now that it is useless to declare such pastimes unlawful as we see that despite all religious taboos they still persist. It is no use insisting on their abolition. Thus they conclude that Islam has served its purpose in this world; it has had its day but is now quite out of place and is, therefore, no longer needed. We must, therefore, turn towards the modern doctrines of life as in these alone lies our salvation".

Ta haka, ta hanyar maimaita ra'ayoyin malamansu na Yamma, waɗannan mutane suna nuna jahilcinsu. Ba su san komai game da Musulunci ko ainihin manufarsa a rayuwar ɗan Adam ba. Saboda haka, kafin mu ci gaba, bari mu ga menene Musulunci, da abin da yake wakilta a zahiri.

Thus parroting the ideas of their western teachers these people betray their own ignorance. They know nothing about Islam or its real mission in human life. Let us, therefore, before proceeding further, see what Islam is, and what in fact it stands for.

A cikin kalma guda, Musulunci yana nufin 'yanci daga kowane irin bauta da ka iya hana ci gaban bil'adama ko kuma ta hana shi bin tafarkin nagarta da alheri. Yana nufin 'yancin mutum daga azzalumai masu bautar da shi da karfi ko tsoro, suna sa shi aikata abin da bai dace ba, da kuma hana shi mutuncinsa, girmansa, dukiyarsa, ko ma rayuwarsa. Musulunci yana 'yantar da shi daga irin wannan zalunci ta hanyar gaya masa cewa dukkan iko na Allah ne kadai; Shi kadai ne Mai Mulki na gaskiya. Dukkan mutane bayinsa ne tun haihuwa, kuma saboda haka, Shi kadai ke jagorantar makomarsu, babu wanda daga cikinsu da yake da ikon amfanar da kansa da komai, ko ya kawar da wata wahala daga kansa, sabanin ko ba tare da Nufin Allah ba. Dukkan mutane za a gabatar da su gaban Allah a Ranar Kiyama domin a yi musu hisabi kan ayyukansu a wannan rayuwa. Don haka Musulunci yana ba wa mutum 'yanci daga tsoro ko zalunci da mutane kamarsa ke yi masa, wadanda a zahiri suna da rauni kamar shi, kuma suna karkashin Nufin Allah Madaukaki kamar yadda shi kansa yake.

Islam, in a word, means liberation from all sorts of slavery such as may inhibit the progress of humanity or may not allow it to follow the path of virtue and goodness. It means man's freedom from dictators who enslave him by force or fear, make him do what is wrong and deprive him of his dignity, honor, property or even life. Islam liberates him from such tyranny by telling him that all authority vests in God and God alone; He alone is the Real Sovereign. All men are His born subjects and, as such, He alone controls their destinies, none of them having the power to benefit aught or even avert any distress from his own self contrary to or independent of His Divine Will. All men shall be presented before Him on the Day of Judgment to account for their performance in this life. Thus Islam brings to man freedom from fear or oppression inflicted on him by men like himself who are in reality as helpless as he, and who are no less subject to the Dominant Will of God Almighty than he himself is.

Haka kuma, Musulunci yana nufin 'yanci daga sha'awa, har ma da sha'awar rayuwa, domin wannan rauni ne na mutum wanda azzalumai da masu mulkin kama-karya ke amfani da shi, da gangan ko ba da gangan ba, wajen bautar da 'yan'uwansu. Da ba don haka ba, da babu wanda zai karɓi bauta ga mutum irin sa cikin shiru, ko ya zauna yana kallon zalunci yana yawo ba tare da ya kuskura ya ƙalubalance shi ba. Babbar ni'ima ce ta Musulunci cewa ya koyar da mutum yaƙi da zalunci da danniya da jarumta, maimakon ya durƙushe a gabansu cikin bautar wulakanci. Alqur'ani mai girma ya ce: "Ka ce: In har ubanninku, da 'ya'yanku, da 'yan'uwanku, da matanku, da danginku, da dukiyar da kuka tara, da kasuwancin da kuke tsoron tabarbarewarsa, da gidajen da kuke murna da su, sun fi ƙaunata a gare ku fiye da Allah da Manzonsa da jihadi a tafarkinsa, to ku jira har Allah ya kawo umarninsa: Allah kuwa ba ya shiryar da mutane fasiƙai" (9:24). Alqur'ani ya bambanta sha'awoyi marasa hankali da son Allah, wanda a rayuwa yake wakiltar soyayya, kyawawan halaye da gaskiya, da kuma gwagwarmaya mai tsanani a tafarkinsa, wato a tafarkin duk abin da yake nagari da daraja a rayuwa. Musulunci yana sanya na farko a ƙarƙashin na biyu. Dole ne a riƙe sha'awoyi marasa hankali ta hanyar son Allah; shi ne ya zama babban jagora na gaske a rayuwar mutum, domin ba tare da shi ba babu wanda zai iya da'awar cewa shi Musulmi ne na gaskiya. Mutumin da ya nutse cikin jin daɗin jiki yana iya samun ra'ayi na kuskure game da rayuwa, yana tunanin cewa yana jin daɗin rayuwa fiye da sauran mutane. Amma ba da daɗewa ba yakan gane kuskurensa, domin ba da daɗewa ba sai ya zama bawa kawai ga sha'awoyinsa marasa hankali. An hukunta shi da rayuwar hasara da rashin natsuwa har abada, domin sha'awoyin dabbobi idan suka yi tsalle ba a taɓa biyan buƙatunsu ba: suna ƙara ƙaruwa ne kawai, suna kuma mayar da mutum zuwa matakan dabbanci inda dukkan ƙoƙarinsa ke mayar da hankali kan abu guda: ta yaya zai samu iyakar jin daɗin jiki a rayuwa? Irin wannan hali ga rayuwa, duk da haka, ba ya taimakawa ga ci gaba, na abin duniya ko na ruhi, domin bil'adama ba zai iya hawa zuwa manyan matakai ba sai an 'yantar da shi daga mulkin sha'awoyin dabbobi marasa hankali. Sai a lokacin ne zai iya ci gaba cikin 'yanci a fannonin kimiyya, fasaha ko addini. Saboda wannan dalili ne Musulunci ke ba da muhimmanci sosai ga 'yantar da mutum daga sha'awoyin dabbobinsa. Don cimma wannan manufa, ba ya goyon bayan rashin daidaito ko tsarin sarauta, kuma ba ya hana mabiyansa jin daɗin abubuwa masu kyau na wannan rayuwa cikin 'yanci. Maimakon haka, yana nufin samun daidaito tsakanin wadannan matsananciyar biyu. Duk abin da ke nan, na mutum ne. Su ne za su yi masa hidima, ba don su mallake shi ko su yi mulki a kansa ba. Don haka bai kamata ya bar kansa ya zama bawa a gare su ba. Ya kamata ya yi amfani da su a matsayin hanyoyi zuwa wata manufa mafi girma, wato kamala ta ruhi, ta hanyar yada kalmar Allah... Note: The original uses "God" here, so the translation writes "Allah" as required by the rules; the word for God in Hausa is "Allah" and is used accordingly.

Don haka Musulunci yana da manufa biyu a wannan fanni: a rayuwar mutum guda, yana nufin samar da abin rayuwa mai adalci da isasshe ga kowane mutum, domin ya iya rayuwa cikin mutunci da tsarki; a fagen al'umma kuma, yana shirya al'amura ta yadda dukkan karfin zamantakewar al'umma zai karkata zuwa ga bunkasa ci gaba da wayewa, bisa ga tsarinsa na asali game da rayuwa, wanda ke neman daidaita tsakanin daidaikun mutane da al'umma gaba daya, da kuma tsakanin mutane da jama'a.

Thus Islam has a twofold objective in this regard: in the individual life, it aims at making a just and sufficient provision to each and every individual so as to enable him to lead a decent, clean life; and in the collective sphere, it arranges things in such a way that all the social forces of a community are directed towards the enhancement of progress and civilization in accordance with its basic outlook Upon life that aims at striking a balance between the units and the whole, between individuals an d the community.

Islam kuma ya yi tasiri mafi girma wajen 'yantar da hankalin ɗan adam, domin ya saɓa gaba ɗaya da dukkan nau'o'in camfi. Tarihin ɗan adam ya nuna cewa mutane sun faɗa cikin rudani iri-iri na tunani da aiki, wasu daga cikinsu wasa ne na tunanin ɗan adam kuma an yarda da haka, yayin da wasu kuma ana danganta su ga gumaka waɗanda hannun mutane suka siffanta. Haka hankalin ɗan adam ya dinga yin tafiya a cikin duhu kafin zuwan Musulunci. Tare da Musulunci ya kai ga balaga da 'yanci daga wannan tarin wautatacciyar magana, wadda aka wakilta ta cikin waɗannan abubuwan da ake kira gumaka, da al'adun Yahudawa, da wautar cocin Kirista, kuma aka sake mayar da shi zuwa ga tafarkin Addini na Gaskiya da Allah na Gaskiya.

Islam has also had the most liberalizing effect on human intellect as it is diametrically opposed to all sorts of superstition. Humanity has been in the course of history found to fall a prey to diverse absurdities of thought as well as practice, some of which were the lively play of man's fancy and were acknowledged as such, whereas others were referred to as originating with gods to whom human hands gave shape. Thus did the human intellect grope about in the dark before the advent of Islam. With Islam it attained maturity and freedom from this hotchpotch of nonsense, symbolized in these so-called gods, the Jewish traditions, and the imbecilities of the Christian church, and was once again brought back to the folds of True Faith and True God.

Musulunci yana amfani da kalmomi masu sauƙi sosai. Koyarwarsa tana da sauƙin fahimta, ganewa da yin imani da ita. Yana kira ga mutum ya yi amfani da gabobin fahimtar da aka ba shi, ya kuma yi ƙoƙarin samun cikakkiyar fahimta mafi girma game da rayuwar da ke kewaye da shi. Don haka bai yarda da wata ƙiyayya ta haihuwa tsakanin hankali da addini ba, haka kuma tsakanin kimiyya da addini. Ba ya tilasta wa mutum ya yi imani da abubuwan banza a matsayin sharaɗin farko na imaninsa da Allah ba. Haka kuma ba ya tilasta masa ya watsar da Allahnsa domin ya iya karɓar gaskiyar kimiyya ba. Ba wannan kaɗai ba, Musulunci yana tabbatar wa mutum a fili kuma ba tare da shakka ba cewa Allah ne kaɗai, bisa rahamarsa mara iyaka, Ya sanya dukkan abubuwan da ke cikin wannan duniya a ƙarƙashin mutum, kuma duk gaskiyar da binciken kimiyya ya gano, ko amfanin abin duniya da ke samuwa daga gare ta ga mutum, duk albarka ce daga Allah. Don haka ya kamata mutum ya gode wa Allah, ya kuma yi ƙoƙari sosai don ya zama bawa mai cancanta ga Ubangiji mai jin ƙai da kyautatawa irin wannan. Saboda haka Musulunci yana ɗaukar ilimi da kimiyya a matsayin wani ɓangare na imani, maimakon ya ɗauke su a matsayin mugunta da ke adawa da gaskiyar imani da Allah.

Islam uses a very simple terminology. Its teachings are very easy to understand, perceive and believe in. It invites man to make use of the faculties given to him and try to acquire the fullest possible understanding of life surrounding him. It does not as such admit of any inborn hostility between reason and religion or, for that matter, between science and religion. It does not force man to believe in silly stuff as a prior condition to his belief in God. Nor does it compel him to renounce his God so as to be able to admit of scientific facts. Not Content with this, Islam impresses upon man in clear and unequivocal terms that it is God and God alone Who has in His immense mercy subjected all the things on this earth to man, and that all the facts that are discovered by scientific exploration or the material benefits that flow there from to man, are in fact a blessing of God, for which man should other his thanks to God, and strive hard so as to become a worthy slave of so Merciful and Beneficent a Master. Thus Islam holds knowledge and science as a part of faith rather than regard these as an evil intrinsically opposed to genuine belief in God.

Har yanzu babu ɗaya daga cikin matsalolin da aka ambata a sama da ke addabar ɗan Adam da aka warware; manyan manufofin ɗan Adam na gaskiya har yanzu ba a cimma su ba. Bil'adama har yanzu tana fama da wauta iri-iri, tana ci gaba da shan wahala a hannun azzalumai da masu mulkin kama-karya, kuma tana nesa da 'yantuwa daga bukatun zalunci na dabbanci da sha'awar jiki. Musulunci har yanzu yana da babban rawar daraja da ɗaukaka da zai taka.

None of the above-mentioned problems staring mankind in the face' have yet been resolved: the higher real human objectives are yet to be realized. Mankind is still the victim of various imbecilities, it still groans under tyrants and dictators and is yet far from being free from the oppressive demands of anima1ism and sensual pleasures. Islam has still a great and glorious part to play.

Rabin mutanen duniya a yau rabinsu har yanzu masu bautar gumaka ne, kamar yadda suke a da. Misali, za mu iya ambaton Indiya, da China, da wasu sassa masu yawa na duniya da mutane irin wannan suke zaune a cikinsu. Sauran rabin ko kusan haka suna kaunar wani nau'in abin bautawa daban, wanda ya yi tasiri mai girma, ma'ana ma ya fi muni, wajen lalata tunanin mutane da yadda suke ji, yana kara kai su nesa da tafarki madaidaici. Wannan abin bautawa shi ne abin da ake kira Kimiyyar Zamani.

One half of the inhabitants of the world of today remain idol worshippers as ever. As an instance we may refer to India, China and a great many other parts of the world that are inhabited by such people. The remaining half or thereabout dotes on still another type of deity that has exercised as great, nay a far worse, corrupting influence on men's thoughts and feelings carrying them still further away from the right path. It is this very deity that is styled Modern Science.

Kimiyya kayan aiki ne mai ƙarfi da ke taimaka mana wajen ƙara ilimin abubuwan da ke kewaye da mu. Saboda haka tana da kyakkyawan tarihin nasarori a tsakaninta. Duk waɗannan nasarori masu ban mamaki, duk da haka, sun lalace saboda kuskure ɗaya mai kisa da turawan yamma suka yi:

Science is a powerful instrument to help us increase our knowledge of the things around us. As such it has an impressive record of achievements to its credit. All these brilliant achievements were, however, vitiated by one fatal mistake of the westerners:

Sun mai da kimiyya a matsayin Allah mafi girma, suna ayyana cewa ita kaɗai ce take da haƙƙin neman ibada da mika wuya daga ɗan adam gare ta. Ta haka suka hana kansu duk hanyoyin samun ilimi sai wanda kimiyyar gwaji ta amince da shi, wanda hakan ya sa ɗan adam ya ƙara nisa maimakon ya kusanci manufarsa ta gaskiya da makomarsa.

they installed science as supreme God declaring that it alone had the right to claim the adoration and submission of man unto it. Thus they denied themselves all means of acquiring knowledge save that recognized by empirical science which let humanity wander farther away rather than bring it nearer to its real objective or destination.

Saboda haka, faɗin ci gaba da ƙoƙarin ɗan adam, duk da yawansa da girmansa, ya ragu zuwa ƙuntatawa irin waɗanda dukkan ilimomin gwaji ke haifarwa. Domin, a wasu lokuta yana yiwuwa fagen ilimin gwaji, wanda ya shafi abu kawai, ya zama mafi kunkuntar idan aka kwatanta da ƙarfin ɗan adam na asali, ko kuma ba zai iya hawa sama fiye da yadda ɗan adam zai iya ba, da fukafukan hankali kaɗai ba, sai dai da waɗanda ruhinsa ya ba shi ma, yana kai shi kusa da Mahaliccinsa, yana kuma ba shi damar samun fahimta mai inganci da daidai game da gaskiyar ƙarshe.

Consequently the otherwise vastly immense range of human endeavor and progress was shrunk small with the limitations such as all empirical sciences entail. For, in some cases it is just possible that the scope of empirical science, concerned as it is with mere matter, may be narrower as against the inherent capacities of man or it may not be able to soar higher than man is otherwise capable of with wings not of intellect alone but with those lent him by his spirit as well, bringing him nearer to his Creator and enabling him at the same time to obtain a far sounder and more correct understanding of the ultimate reality.

Masana kimiyya kuma suna da'awar cewa kimiyya kadai ce za ta iya gabatar da mutum ga asirai na wannan duniya da rayuwa: saboda haka, abin da kimiyya ta tabbatar kadai gaskiya ne; sauran duka shara ne! Amma yayin da suke yin irin wannan magana, sun manta cewa kimiyya, duk da nasarorinta masu ban mamaki da burgewa, har yanzu tana cikin farkon ci gabanta, kuma tana jinkirin tabbatar da gaskiya ko karya na abubuwa da yawa, saboda kawai ba za ta iya shiga zurfin gaskiyar ba illa yin wani bincike na sama-sama. Duk da haka, masu bautar kimiyya suna ta ihu suna gaya mana cikin wata murya mai iko cewa babu abin da ake kira ruhin mutum a zahiri. Suna musanta cewa mutum, wanda aka kulle shi cikin iyakokin gabobin jin sa, zai iya yin hulda da abin da ba a sani ba - ko ma ya hango shi ta hanyar telepathy ko mafarki. Suna kin dukkan wadannan ba don sun tabbatar da cewa mafarki ne kawai ba, sai don kimiyyar gwaji da kayan aikinta marasa cikakken karfi ba ta iya gano asirinsu ba tukuna, domin Allah ya so ya ajiye wadannan a matsayin wani abu da ya fi karfin fahimtar dan Adam. Cewa wannan yana cikin wani tsari mafi girma wanda ba ya karkashin lura ta dan Adam, duk da haka, ya isa ya sa wadannan mutane su juya masa baya, wasu daga cikinsu kuma suna gaggawar sanar da duniya mai jiran magana cewa babu abin da ake kira ruhin mutum a zahiri.

The protagonists of science also claim that science alone can introduce man to the secrets of this universe and life: hence, only that which is upheld by science is true; the rest is all trash! But while making such a statement they overlook the fact that science with all its brilliant and impressive record is still in its infancy and ever hesitant to commit itself as regards the veracity or supposititiousness of many things for the simple reason that it cannot penetrate deep into the heart of reality beyond effecting a mere superfluous survey of it. But still its votaries clamor and tell us with a very authoritative air that there is no such thing as human soul in existence. They deny that man, confined as he is within the limitations of his sensory organs, can ever have any contact with the Unknown -nor get even a glimpse of it through telepathy1 or dreams. They repudiate all these not because they have proved them to be mere illusions but simply because the experimental science with its inadequate instrument has not yet been able to fathom their mystery, as it pleased God to reserve these as something above and beyond the field of human perception. That it belongs to a higher order of things not subject to man's observation was, however, sufficient to make these gentlemen turn their backs on it, some of them hurrying forward to announce to the waiting world that there was no such thing as human soul in existence.

Haka dai, irin "jahilcin wayewa" da mutum ke fama da shi a yau ke nan, wanda ke nuna yadda yake matukar bukatar Musulunci don ya busa wadannan "kimiyyar" yanar gizo ta zamani tare da wautatakan da ya gada daga wani zamani mai nisa. Bautar gumaka ita ce tsohuwar siffar da wauta ta mutum ta bayyana kanta a cikinta; bautar kimiyya kuma ita ce sigarta ta baya-bayan nan.

Such then is the "enlightened ignorance" man suffers from today, which shows how desperately he stands in need of Islam to blow away these "scientific" cobwebs of today as well as the imbecilities inherited from a remote past. Idol-worship was the older form wherein human folly found expression: the cult of science-worship is its latest version.

Don a sanya wadannan bukatu biyu su kau kafin a 'yantar da hankali da ruhin mutum. Ta wannan hangen nesa ne Musulunci ke bayyana a matsayin kadai fatan bil'adama, domin shi kadai ne zai iya maido da zaman lafiya tsakanin addini da kimiyya, ya mayar da natsuwa da jituwa ga wannan duniya mai cike da damuwa ta yau, wadda ta rasa su saboda hangen rayuwa da aka karkatar da shi na Yammacin duniya mai rinjaye, tare da hana tsayuwar adawa maras sulhu tsakanin hankalin mutum da hankalinsa na ciki, tsakanin sha'awarsa ta ilimi da kwadayinsa na Allah.

To liberate human reason and spirit, both of these needs must be shaken off. It is in this perspective that Islam emerges as the only hope for humanity, for it alone can restore peace between religion and science, bring back once more the tranquility and concord to this distressed world of today that has lost them through the perverted attitude towards life of the dominant West, forestalling an irreconcilable antagonism between man's reason and intuition, between his desire for knowledge and a craving for God.

Tarihi, wayewar Turai ta zamani ita ce zuriyar tsohuwar wayewar Girka, wadda Daular Roma ta mika wa Turai ta zamani. A cikin wannan wayewar ta Girka, dangantakar mutum da allolinsa an dauke ta a matsayin gaba da adawa ta aiki. Saboda haka, asirai da mutum ke bayyanawa ko abubuwa masu kyau da ya ke samu a duniya an dauke su a matsayin abubuwan da ya kwace da karfi daga wadannan alloli masu kishi amma marasa karfi, wadanda da sun iya, da sun hana shi wadannan abubuwa tare da kwace su. Idan aka kalli al'amarin ta wannan fuska, nasarorin kimiyya na mutum ba komai ba ne face wata sunan cin nasarorinsa a kan allolinsa, wadanda ya ci da karfi, domin ba su yarda su ba shi wadannan abubuwa da son rai ba, sai da kyar.

Historically the modem European civilization is the descendant of the ancient Grecian civilization bequeathed to modern Europe by the Roman Empire. In this Grecian civilization the relations of man to his gods were viewed as of mutual antagonism and active antipathy. Thus the mysteries that human endeavor lays bare or the good things that he happens to lay his hands on in this world were viewed as something he forcibly wrenches from these jealous but ineffectual gods, who would ban and take back all these if they could. Viewed in this light, the scientific achievements of man were just another name for his conquests that he won against his gods with a vengeance as they did not allow these willingly but only grudgingly.

Wannan irin mugun ruhin al'adun Girka ne da har yanzu yake mamaye zukatan Yammacin zamani a boye. Yana bayyana wani lokaci a fassarar da take yi wa gaskiyoyi.

It is this very pernicious spirit of the Grecian culture that still pervades the subconscious of the modern West. It is manifest sometimes in its interpretation of facts.

Ta yadda ruhin Girkanci ya ke, Yammacin zamani yana magana game da nasarorin kimiyya a kan al'amuran zahiri a matsayin kyauta mai daraja da mutum ya kwace daga hannun wani Iko mai ban mamaki, don haka yana sarrafa dabi'a a kansa a hankali a hankali. Ana iya ganin haka ma a halin Yammacin zamani game da Allah. Abu daya tilo da ke sa mutum ya rusuna wa Allah, in ji shi, shi ne jin rauninsa. Amma kowane babban mataki da mutum ya ke ɗauka a gaba a fagage daban-daban na kimiyya yana ɗaukaka shi zuwa wani matsayi mafi girma na wanzuwa, yana kusantar da shi ga matsayin allahntaka, har a ƙarshe zai iya warware dukkan asirai na rayuwa, ya halicci rayuwa kanta, abin da masana kimiyya na zamani ke sha'awa, ta haka ya zama daidai da wannan Wanzuwa da ake kira Allah! Sa'an nan ba zai ƙara jin cewa wajibi ne ya rusuna wa Allah wanda ba a iya gani ba, domin shi kansa zai kasance an ɗaukaka shi zuwa matsayin Allah.

True to its Greek spirit the modern West speaks of the victories of science over physical phenomena as a coveted prize that man wrenched from the hands of a mysterious Higher Power subjecting thereby nature to him gradually. It may also be perceived in the attitude of the modem West towards God. The only thing that makes man prostrate himself before God, it says, is his own sense of weakness. But each big stride that man takes forward in the various fields of science raises him to a higher plane of being-brings him nearer to godhood-till in the end he should be able to unravel all the mysteries of life, create life itself an obsession of the modern scientist-and thus come on a par with that Being called God! Then he will no longer feel compelled to prostrate himself before an unseen God, for he shall then himself be raised to the position of one.

Wannan ita ce cuta mafi haɗari da Yammacin zamani ke fama da ita a yanzu. Ta gurɓata dukkan rayuwa. Ɗan Adam ya rabu gida-gida, wani ɓangare yana adawa da sauran. Salama.

This is the most dangerous malady that the modern West suffers from at present. It has poisoned all life. Humanity is torn and divided, one part set against the others. Peace.

Jituwa da natsuwa sun zama abu mai wuyar samuwa. Amma duk da haka akwai wata bege ta ƙarshe.

harmony and tranquility have become rare phenomena. But still there is one last hope:

Wannan shi ne Musulunci. Bari bil'adama ya juya zuwa ga wannan kalmar Allah, domin wannan kadai ne zai iya ceto shi daga halakar da Yammacin da ba ya yi wa Allah imani ya jefa shi a cikinta. Musulunci yana ba mutum ra'ayi mai kyau game da rayuwa, yana gaya masa cewa duk ilimin da ya samu, ko amfanin abin duniya ko na ruhi da yake morewa, a zahiri baiwa ce da Allah Mai rahama ya yi masa. Kuma cewa Allah yana yarda da mutum muddin ya yi amfani da ilimin da ya samu wajen hidima ga bil'adama, kuma Allah na Musulunci ba ya yin fushi da halittunsa saboda suna neman ilimi, kuma ba ya jin tsoron su ta kowace hanya cewa za su ƙalubalanci ikonsa ko su yi gogayya da shi; kuma yana fushi ne kawai idan mutum ya yi amfani da ilimin kimiyya ba daidai ba, ya mai da shi hanyar azabtar da wasu ko kuma ya kai hari ga 'yan'uwansa mutane.

that is Islam. Let humanity turn towards this word of God, as this alone can save it from the doom brought on it by the Godless West. Islam equips man with a sound outlook upon life telling him that whatever knowledge he acquires or the material or spiritual benefits he enjoys are in fact so many gifts to him of a Beneficent God. And that He is pleased with man so long as he employs the knowledge thus acquired in the service of mankind, and that God of Islam does never get angry with His creatures for their aspiring after knowledge, nor does He have any fear whatsoever of them that they would challenge His authority or vie with Him; and that He is provoked to anger only when man abuses his knowledge of science and makes it a means to torment others or commits aggression against his fellowmen.

Ta haka Musulunci ba ya kafa zaman lafiya da jituwa kawai ba, har ma yana kuɓutar da bil'adama daga zalunci da danniya. Duniyar zamani ba ta nuna wani kyakkyawan yanayi a wannan fanni ba fiye da yadda take a shekara dubu da ɗari uku da suka wuce, lokacin da Musulunci ya kuɓutar da ita daga dukkan gumakan ƙarya. Zalunci har yanzu yana yawo a fili a cikin sifar sarakunan girman kai, da masu tsokana marasa kunya, da masu jari-hujja marasa tausayi, waɗanda suke ci gaba da aikin shan jinin miliyoyin ma'aikata, suna danne su, suna kuma cin riba daga rauninsu da mummunan halin da suke ciki. Akwai wani rukuni na masu mulkin kama-karya waɗanda ke mulki da wuta da takobi, suna kwace 'yancin al'umma, suna yin ta kiran cewa su kayan aiki ne kawai wajen aiwatar da nufin jama'a ko na ma'aikata.

Thus Islam establishes not only peace and harmony but also rids mankind of tyranny and oppression. The contemporary world presents in this respect no better view than it did thirteen hundred years ago, when Islam freed it from all false gods. Tyranny still struts abroad in the guise of haughty kings, insolent demagogues and heartless capitalists who are busy as ever in sucking up the blood of the working millions, subjugating them and making capital out of their helplessness and miserable plight. There is still another class of dictators who rule with fire and sword, usurp peoples' liberties and go about chanting that they are merely instruments in enforcing the people's or the proletariat's will.

Ra'ayin cewa Musulunci yana taimaka wa bil'adama wajen kwance dukkan wadannan sarƙoƙi na iya sa wasu masu karatu su tambaya: me ya sa Musulunci bai 'yantar da mabiyansa daga azzalumar mulkin wasu daga cikin shugabanninsu ba, wadanda suka kwace dukkan 'yancinsu, suka fallasa su ga mafi munin irin wulakanci da kaskanci, duk a cikin sunan Musulunci? Ga irin wadannan masu karatu, muna so mu nuna cewa ko da yake wadannan azzalumai suna amfani da sunan Musulunci, amma Musulunci yana nesa da kasancewa cikin mulki a yankunansu, ko yin iko ko sa ido a kansu. Suna cikin rukunin da Allah da Kansa ya bayyana game da su cewa:

The assertion that Islam helps humanity shake off all of these shackles may occasion some readers to ask: why does not Islam then liberate its own followers from the oppressive tyranny of some of their rulers who have usurped all their liberties and exposed them to the most revolting forms of disgrace and dishonor in the very name of Islam? To such readers we would like to point out that though these dictators exploit the name of Islam yet Islam is far from being in power in their domains or exercising any control or check over them. They belong to the class about which God Himself has declared that:

"Kuma waɗanda ba sa yin hukunci bisa abin da Allah ya saukar, to, su ne kafirai" (5:44).

..And those who do not rule in accordance with what is revealed by God, are disbelievers" (v: 44).

Kuma wannan:

And that:

A'a! Ina rantsuwa da Ubangijinka! Ba su yin imani (a zahiri) har sai sun sa ka zama alkali a cikin abin da ya zama sabani a tsakaninsu, sa'an nan kuma ba sa samun wani ƙunci a cikin zukatansu game da abin da ka yanke, kuma su miƙa wuya gaba ɗaya. {Ammaa wa rabbika laa yu'minoona hattaa yuhakkimooka feemaa shajara baynahum thumma laa yajiduu feee anfusihim harajan mimmaa qadayta wa yusallimoo tasleema}

..But no! By your Lord! They do not believe (in reality) until they make you a judge of that which has become a matter of disagreement among them, and then do not find any straitness in their hearts as to what you have decided and submit with entire submission" (iv: 65).

Addinin Musulunci da muke kira ga 'yan'uwanmu mutane su karɓa a matsayin jagorarsu a rayuwa, ba ɗaya ba ne da wanda wasu sarakunan Musulmi na Gabas ta yau suka sanya wa wannan suna. Ba su da girmamawa ko kulawa ga Dokar Allah, domin sau da yawa ba sa jin kunyar karya ta duk lokacin da suka so. Saboda haka, idan za su yanke hukunci a al'amuransu, ba sa jin bukatar bin ta da aminci; wani lokaci sukan bi dokar mutum da suka aro daga wata ƙasar Turai, wani lokaci kuma su bi Dokar Allah yadda ta dace da bukatunsu ko son ransu a lokacin. Don haka suna yin zalunci ga duka biyun, ga mutane da kuma ga Allah, domin suna zaɓe daga kowane gefe ba abin da suke ganin daidai ba ne, sai dai abin da zai iya biyan burinsu na kashin kai, ko haɗama, ko sha'awa.

The Islam that we call upon our fellowmen to adopt as their guide in life is not one and the same thing as that passed off under this name by some Muslim rulers of today's East. They have no respect or regard for the Divine Law as they seldom hesitate in breaking it at will. Thus when deciding their affairs they feel no need to be faithful to it following sometimes a man-made law borrowed from some European country and sometimes the Divine Law as may suit their needs or whims at the time. They are thus guilty of injustice towards both, towards men as well as God, for they choose from either side not what is right according to them but only that which might serve their personal ambitions, greed or lust.

Addinin Musulunci da muka sani shi ne wanda yake kifar da sarakuna masu girman kai da azzaluman mulki daga kan kujerunsu masu alfahari da iko. Yana sanya su a karkashin Dokar Ubangiji tare da sauran maza da mata, ko kuma ya kawar da su gaba daya har abada, domin "... Amma kumfa, sai ta tafi kamar abu marar amfani; amma abin da yake amfanar mutane, sai ya zauna a cikin kasa" (13:17).

The Islam that we know of is rather that which jolts down the haughty kings and insolent tyrants from above their proud seats of power. It makes them subject to the Divine Law along with other men and women or does away with them once for all, for "... .As for the scum, it passes away as a worthless thing, and as for that which profits the people it tarries in the earth” (xiii: 17).

A cikin yankin wannan Musulunci da kuma sakamakon haka, ba za a sami azzalumai ba, domin shi ba ya yarda da zalunci, kuma ba ya barin wani mutum ya mamaye wasu ko ya dora musu ra'ayinsa, sai dai na Allah da ManzonSa, waɗanda ba sa umurni sai da abin da yake nagari da adalci. Shugaban irin wannan al'umma, a matsayin wani ɓangare na wajibcinsa ga mutane da kuma ga Allah, za a bukaci ya aiwatar da Shari'ar Allah, idan kuwa bai yi haka ba, to ba zai ƙara samun wani haƙƙi na halal na biyayyar talakawansa ba. A irin wannan hali, za su iya bijire wa umurninsa bisa doka. Wannan Abu Bakr, Halifa na farko (Allah ya yarda da shi), ya bayyana shi a fili lokacin da ya ce: "Ku bi ni muddin ina biyayya ga Allah game da ku; idan kuma na karkace daga biyayyar Allah, to a lokacin ba za a ƙara wajabta muku biyayya a gare ni ba." Saboda haka, shugaba a Musulunci ba shi da wani haƙƙi da ya fi na mafi ƙasƙanci daga cikin talakawansa na yin wasa da Baitul-mali ko da dokokin jiha. Haka kuma, a irin wannan yankin Musulunci, babu wanda zai sami haƙƙin mulkin wasu sai bayan zaɓensa zuwa wani matsayi na iko da sauran mambobi suka miƙa masa da yardar rai, a zaɓe mai 'yanci, adalci da rashin son kai, ba tare da wani iyaka ga masu zaɓe ba sai na adalci, kyawawan halaye da kamun kai.

In the domain of this Islam and as a consequence thereof, there shall be no tyrants as it countenances no tyranny, nor does it allow any man to subjugate others or impose upon them his will, save that of God and His Apostle who command but that which is good and just. The ruler in such a community shall, as a part of his obligations towards men and God, be required to enforce Divine Law failing which he may no longer have any lawful claim to his subjects' obedience. They may in such a situation quite lawfully disregard his orders. This was explicitly stated by the first Caliph, Abu Bakr (may God be pleased with him) when he said that "Obey me only so long as I obey God with respect to you; and if I should happen to deviate from God's obedience, then in that case my obedience shall no longer be incumbent upon you", As such the ruler in Islam has no more right to tamper with the Public Exchequer or state legislation than the lowliest of his subjects, Moreover none would in such a domain of Islam have any right to rule others except after his election to a post of authority that the other members might have willingly devolved upon him in a free, just and impartial election with no checks on voters save those of justice, virtue and decency.

Irin wannan Ƙasar Musulunci ba kawai za ta 'yantar da 'yan ƙasarta daga dukan azzalumai na cikin gida ba, za ta kuma kare 'yancinsu daga duk wata mamaya ta waje, ko ta hanyar cin zarafin mulkin mallaka ne ko barazanar hakan. Wannan kuwa saboda Musulunci addini ne na daraja da iko, don haka ba zai amince mutane su wulakanta kansu ta hanyar yin sujada a ƙafafun gunkin ƙarya na mulkin mallaka ba. Musulunci ya tsara wa mutum tsarin rayuwa mai sauƙi. Yana kira gare shi da ya yi iyakar ƙoƙarinsa don neman yardar Mahaliccinsa, ya miƙa nufinsa ga nasa, ya bi umarnansa, kuma ya zo da dukan abin da yake da shi don yaƙar wannan aljanin halakarwa na mulkin mallaka da zalunci.

Such an Islamic State will not only liberate its citizens from all tyrants at home but shall safeguard their freedom against any out side aggression as well, whether it be in the form of imperialistic exploitation or a threat of it, This is so because Islam itself is a religion of glory and power and as such it cannot tolerate that men should degrade themselves by prostrating at the feet of the false god of imperialism, Islam prescribes a very simple code of life for man. It exhorts him to strive hard to gain the pleasure of his Creator, surrender his will to that of His, follow His commandments and come forward with all the resources at his disposal to fight against the damned specter of imperialism and tyranny.

Don haka, bari mutane su juya zuwa ga Musulunci, domin yanzu ne lokacin da ya kamata dukkan mutane su taru a karkashin tutarsa, don su share daga fuskar duniya dukkan alamun mulkin mallaka. A cikinsa ne kadai bege ga bil'adama na 'yantar da kansa daga kangin wannan fatalwa da har yanzu take rufe fagen duniya. Ga hanyar 'yanci na gaskiya, irin wanda ba ya barin bautar, kuma yana alkawarta wa dukkan mutane 'yancin tunani, aiki, dukiya da addini, tare da kiyaye mutuncinsu da girmansu sosai. Domin ta haka ne kawai za mu zama Musulmai da suka cancanci Ubangijinmu, wanda muke bautawa, a cikin tafarkinsa muke tafiya, tafarkin da ya zaba mana: "A yau na cika muku addininku, na cika ni'imata a kanku, kuma na yarda muku da Musulunci ya zama addini" (5:3).

Let men, therefore, turn towards Islam for right now is the time that all should flock together under its standard so as to sweep off from the face of the earth all the vestiges of imperialism. Therein lies the solitary hope of humanity of freeing itself from the clutches of this specter that still clouds the world scene. Here is the way to real freedom such as allows of no serfdom, promises all men freedom of thought, action, property and religion jealously safe guarding their integrity as well as honor. For only thus can we become Muslims worthy of our God, the object of our adoration in Whose path we tread, the path He chose for us: "This day have I perfected your religion for you and completed My favor on you and have chosen for you Islam as religion" (v: 3).

Irin wannan sauyi mai zurfi da Musulunci ya kawo ba wani abu ba ne da ke iyaka ga al'ummar Musulmi kaɗai ba; a maimakon haka, ta yanayinta tana da halin duniya baki ɗaya. Ba wani abu ba ne face albarka ga duniyar yau, wadda ke fama da yaƙe-yaƙen cikin gida, tare da wani yaƙin duniya na uku, wanda ya fi wancan muni, yana kwance a sararin sama.

Such a radical reformation effected by Islam is by no means a parochial one confined to the Muslim community alone, but is, on the other hand, by its very nature universal in character. It is nothing Jess than a blessing for the world of today afflicted as it is with internecine wars, with a still another and far molt: terrible third world war looming large on the horizon.

A yau duniya ta kasu gida biyu manya na iko: bangaren jari-hujja (capitalist) da bangaren kwaminisanci (communist), kowanne na adawa da dayan a gwagwarmayar kisa don kwace kasuwannin duniya da muhimman wuraren dabaru a doron kasa. Sai dai duk da banbance-banbancensu, har yanzu su abu daya ne, domin dukansu suna da tunanin mulkin mallaka, kuma suna son bautar da sauran al'ummomin duniya. Dominsa suke matukar neman kwace iyakar yawan albarkatu, na dan Adam da na kayan duniya. Sauran 'yan Adam a idanunsu ba su fi dabbobi ko kayan amfani ba (abin da suke kira "karfin mutane"), ko kuma kayan aiki kawai da za su cika munanan manufofinsu.

Today's world is divided into two big power blocs-the capitalist and the communist blocs, each set against the other in a deadly struggle for the capture of world-markets and important strategical points on the globe, They, however, despite all their differences still remain one and the same thing as both are imperialistic in outlook and are out to enslave other peoples of the world. With this end in view they are both anxious to capture the maximum possible resources, human as well as material. Other human beings are in their eyes no better than so many chattels (man power they call it) or mere tools with which to realize their nefarious designs. .

Idan duniyar Musulunci gaba ɗaya ta tashi tsayin daka game da zaluncin barna na ƙasashen mulkin mallaka na zamani—kamar yadda a gaskiya take kan hanyar yin hakan—za ta iya kawo ƙarshen dukkan rikice-rikice da takun-sakar da ke tsakanin ƙasashen duniya, waɗanda ke zama babbar barazana ga tsaron duniya da zaman lafiyarta. Ƙasashen Musulmi, ta hanyar haɗa kai sosai, za su iya cikin sauƙi su kafa ƙungiyar ƙarfi tasu. Godiya ga kyakkyawan matsayinsu na ƙasa, irin wannan ƙungiyar ƙarfi ta ƙasashen Musulmi za ta riƙe mabuɗin daidaiton ƙarfi a cikin al'ummomin duniya, domin tana tsakanin tsohuwar duniya da sabuwar duniya. Sa'an nan za su sami 'yancin zaɓar gefe tare da wannan ko waccan ɓangare bisa ga moriyarsu ta gama-gari, maimakon yi wa moriyar mulkin mallaka na Gabas ko na Yamma hidima.

If the world of Islam should, as a whole, rise against the barbarous tyranny of the modern imperialist Powers-as it is in fact on the way to it-it can effectively end all international rivalries and bickerings that constitute so dangerous a threat for world security as well as peace. The Muslim countries can by closing their ranks very easily form a power bloc of their own. Thanks to its excellent geographical position, such a power bloc of Muslim nations would hold the key to a balance of power in the comity of world nations, situated as it would be midways between the old and the new world. They will then be free to choose sides with this or that party in keeping with their own collective interests rather than serve those of the Eastern or the Western imperialism.

Musulunci shi ne kaɗai fatan nan gaba na ɗan Adam, kuma fitowarsa cikin nasara daga yakin akida da ake yi a yanzu ita ce kaɗai tabbacin tsira ga mutum. Amma duk da cewa nasarar Musulunci tana da muhimmanci ga makomar ɗan Adam, tabbatuwarta ba kuma wani mafarki ne kawai ba.

Islam is the only future hope of humanity, and its victorious emergence out of the present ideological warfare 'is the only guarantee of man's salvation. But important as the triumph of Islam is for the future of mankind, its realization is also not a mere illusion.

Ana iya cimma hakan ne idan mutanen da suke cikin addinin tuni kuma suke bayyana biyayyarsu gare shi, suka yi alkawarin yanzu haka cewa za su yi aiki domin daukakarsa da nasararsa. Domin wannan manufa ba sai sun dogara da wani taimako daga waje ba kwata-kwata. Irin wannan nasarar Musulunci, ga mutumin zamani, zai nufi kawar da inuwar barazanar wata babbar gobarar duniya da ke tafe; zai nufi babu tabin hankali, babu tashe-tashen hankula na jiki ko na tunani, a takaice, gida mai farin ciki da duniya mai zaman lafiya da farin ciki.

For, it can be effected if the people who are already in its fold and profess loyalty to it should right now pledge themselves for its glory and triumph. For this purpose they may not stand in need of any help whatever from outside. Such a triumph of Islam would, for the modern man, mean the abolition of the ever-menacing shadows of an approaching worldwide conflagration; it would mean no nervous breakdowns, no physical or psychological tensions, in fact a happy home and a happy, peaceful world.

Akwai wani ɓangare kuma na wannan batu. Yammacin zamani ya samu nasarori masu girma a fannin kimiyya, amma a fannin ɗan Adam yana nan kamar yadda yake a da, cikin rashin wayewa da koma baya. A ƙarƙashin mamayarsa kimiyya ta ci gaba, amma mutum ya koma baya sosai, a hankali yana rasa girmama manyan dabi'u na rayuwar ɗan Adam. Wayewar zamani ta fi jaddada abu fiye da ruhi, ta fi ba da muhimmanci ga sha'awar jiki fiye da ruhaniyya, sakamakon haka daidaikun mutane sun fi ba da muhimmanci ga jin daɗinsu na kai da moriyarsu ta son kai, fiye da yin ƙoƙari ko wahala don amfanin al'umma baki ɗaya. Shi ya sa muke ganin mutumin zamani cikin tsananin nutsuwa cikin jin daɗin sha'awarsa. Irin wannan hali ba za a iya kiransa ci gaban mutum ko ci gaban ɗan Adam ba, domin ba ci gaban abin duniya da ci gaban kimiyya kaɗai yake nufi ba, har ma da 'yancin mutum daga mamayar sha'awoyin dabbobi masu zalunci. A nan ne Musulunci ke shigowa; shi kaɗai ne zai iya sa mutum ya ci gaba, ya zama mai wayewa da gaske.

There is, however, yet another aspect of the matter too. The Modern West has achieved tremendous successes in the field of science, yet in the field of humanity it remains as savage and backward as ever. Under its dominance science advanced but man lagged far behind gradually losing all respect for the higher values in human life. Modern civilization stressed matter more than spirit, attached more importance to sensuality rather than spirituality with the result that the individuals have come to attach far more importance to their personal pleasures and selfish interests than strive or suffer for the common weal. That is why we find the modern man so engrossed in his sensual pleasures. Such a state of affairs can hardly be termed as man's progress or humanity's advancement, for it means not only material progress and scientific advancement but man's freedom from the dominance of his oppressive animal appetites as well. It is here that Islam steps in; it alone can make man progress and be really advanced.

Ci gaba ba shi ne daidai da samun jiragen sama masu sauri, bama-baman atom, rediyo ko fitilun lantarki masu haske kamar yadda wasu mutane masu ɓatattun ra'ayi ke tunani. Waɗannan abubuwa ba su samar da wani ma'auni na auna ci gaba ta fuskar ɗan Adam ba. Ma'aunin ci gaba a maimakon haka shi ne: shin mutum yana mulkin da sha'awoyinsa na dabbobi, ko kuwa yana sarrafa su yana kuma riƙe su a cikin iyaka?

Progress is not synonymous to having fast-moving planes, atom bombs, radios or dazzling electric lamps as some misguided people seem to think. These things offer no criterion to judge progress in human terms. The criterion of it would rather be: whether man is dominated over by his animal appetites or he controls and keeps them in check?

Shin yana da ikon ya ɗaga kansa sama da waɗannan son zuciya marasa makama, ko kuwa shi kayan wasa ne kawai a hannun sha'awoyinsa marasa iko? Idan har yanzu ba ya fi bawa ga waɗannan ba, to nesa yake da samun wani ci gaba ko ɗaukaka ta gaskiya. A irin wannan hali, za a iya kiransa da gaskiya a matsayin mutum mai gazawa mai tsanani, duk da manyan nasarorin da ya samu a fagen kimiyya da ilimi.

Has he the capacity to rise above these blind passions or is he a mere plaything in the hands of his unruly passions? If he is still no better than a mere slave to these then he is far from having achieved any real progress or advancement. He may in such a case be rightly called a miserable failure as a man, not withstanding his astounding conquests in the field of science and knowledge.

Duk da haka, wannan ma'auni ba ma'auni ne mai iko da addini ko ɗabi'a suka ƙirƙira ba bisa son rai. Ba hangen nesa ba ne, illa gaskiya ce da tarihi ya tabbatar da ita sosai, domin an kafa ta a kan yanayin ɗan Adam da gaskiyar ƙarshe. Babu wata al'umma da ta taɓa iya riƙe ƙarfinta, ɗaukakarta da ikonta, ko ta ba da gudummawa ga jin daɗi da ci gaban ɗan Adam, da zarar ta faɗa cikin ɓarna da jin daɗin rayuwar duniya. Me ya sa Girka mai alfahari ta zamanin dā ta rushe, haka kuma Daular Roma mai girma? Ta yaya darajar Farisa ta dā da ta duniyar Musulunci a ƙarshen zamanin Abbasiyawa suka dushe? A ƙarshe, ashe ba mu tuna yadda Jamhuriyar Faransa mai lalacewa, wadda mutanenta suka nutse gaba ɗaya cikin jin daɗin jiki, ta yi a Yaƙin Duniya na ƙarshe ba? Sun mika wuya ga abokan gābansu kusan nan take.

This criterion, however, is not an authoritative one arbitrarily fabricated by religion or morality. It is not a vision but a fact to the veracity of which history bears ample witness as it is well grounded in the human nature and ultimate reality, for no people have ever been able to retain their strength, glory and power and contribute towards the welfare and advancement of human race once they fell a prey to the extravagances and luxuries of this life. What was it that brought the proud Greece of ancient times low, and the Great Roman Empire? How was it that the glory of ancient Persia and that of the Islamic world towards the end of the Abasside period fadedout? And lastly, don't we still remember how the corrupt French Republic with its people wholly engrossed in bodily pleasures fared in the last World War? They surrendered to their enemies almost immediately.

Ba su iya jure ko da bugu ɗaya daga maƙiyinsu ba, domin sun fi damuwa da jin daɗin kansu fiye da yadda suke sha'awar kare ƙasarsu. Sun fi damuwa da kare cikakken birninsu na Paris, mai cike da jama'a, da dakunan rawa masu kyau, daga harsashin abokan gaba, fiye da tunanin maido da kyakkyawan suna da girman al'ummarsu, wadda a dā ta kasance mai alfahari da jaruntaka.

They could not withstand even a single blow of their enemy as they cared more for their personal pleasures than they were interested in the defense of their homeland, They were more concerned with the safeguard of their overpopulated Paris with its elegant dancing halls from the enemy shells than have any thought of redeeming the good name and honor of their once proud and brave nation.

Wasu lokuta ma wasu mutane marasa sani a Gabas kan kira Amurka a matsayin misali da ke nuna wata al'umma da ta nutse cikin jin daɗin duniya, duk da cewa tana da ƙarfi da girma tare da mafi yawan samar da kayan masarufi a duniya. Amma waɗannan mutane suna manta cewa Amurka tana da matashiyar al'umma, ta ruhaniya da kuma ta kayan duniya. Kuma, kamar yadda kowa ya sani, samartaka lokaci ne da ba a cika gano illar cuta mai ɓoye ba, domin jikin siyasar al'umma har yanzu yana da ƙarfi sosai kuma yana iya dakile alamun cutar da ke bayyana a waje.

At times America is also referred to by some misinformed people in the East as an example of a nation steeped in worldly pleasures, yet powerful and great with the highest material output in the world. But these people forget that America is yet a young nation in the spiritual as well as material sense of the word. And, as all know, youth is the period when the effects of an insidious disease are hardly detected, for the body-politic is still vigorous enough and fully capable of checking the outward manifestations of the disease.

Amma ido mai zurfi ba zai yaudaru ba ta lafiya da ƙarfin matasa da ake gani a irin wannan jama'a ba, domin yana lura da dukkan alamomin wannan cuta mai kisa a fili kuma a bayyane a bayan siririn labule na kyakkyawan bayyanarsu. Cewa Amurka ba banda ce ga wannan ƙa'ida ba za a iya misalta shi da labarai biyu da suka bayyana a jaridu wani lokaci da ya shige. Haka kuma suna nuna cewa kimiyya, duk da ci gabanta, har yanzu tana nan kamar yadda take koyaushe ba ta da amfani wajen kawo wani muhimmin canji ga yanayin ɗan Adam, domin kimiyya kanta wani ɓangare ce na Dokar Allah - "dokar da ba za ku taɓa ganin canji a cikinta ba".

But a penetrating eye may not be deceived by the apparent health and youthful vigor of such a people, as it observes all the symptoms of the fatal malady distinctly and unmistakably behind the thin veil of its resplendent exterior. That America is no exception to the rule may be illustrated by the following two news items appearing in the papers some time back. They also show that science, despite all its progress, is still as ineffectual as ever so far as effecting any basic change in human nature is concerned, for science is itself a part of God's Law-"the law wherein ye shall never witness a change".

Labarin farko ya bayyana cewa Ma'aikatar Harkokin Wajen Amurka ta kori ma'aikata talatin da uku daga cikin ma'aikatanta, saboda an same su da halin rashin da'a da kuma laifin bayar da sirrin gwamnati ga abokan gābarsu.

The first news item describes that the State Department of America gave sack to thirty-three of its employees as they were found of a loose moral character and guilty of betraying state secrets to their enemies.

Labari na biyu yana nuni da cewa sojojin Amurka dubu dari da ashirin ne suka gudu daga rundunar sojin. Wannan adadi yana da yawa sosai idan aka yi la'akari da jimlar yawan sojojin Amurka, da kuma gaskiyar cewa suna cikin al'umma da har yanzu tana matashiya, kuma tana neman jagoranci da mulkin duniya.

The second news item purports to the effect that one hundred and twenty thousand American military men deserted the armed forces. This number is a fairly large one considering the total strength of the American armed forces and the fact that they belong to a nation still in its youth that also aspires for world leadership and domination.

Wannan ita ce farkon kawai. Abin da ya rage, da kuma abin da ba makawa zai biyo baya, idan al'ummar Amurka ta ci gaba da wannan halinta na mai da hankali ga abin duniya game da rayuwa.

This is just the beginning. The rest and the inevitable needs must follow if the American nation persists in its present materialistic attitude towards life.

Amma wannan bangaren labari ne kawai. Bangaren na biyu yana nuna cewa duk da yawan abin da Amurka ke samarwa a fannin kayan duniya, da kuma sabon zamanin da take ciki da dimbin albarkatun mutane da filaye, ta zama kasa mara amfani sosai a duniyar ka'idoji da kyawawan dabi'un ɗan Adam, saboda ita, a matsayinta na kasa, ta nutsu gaba ɗaya cikin jin dadin jiki, kuma ba a taba ganin ta tana tashi sama da matakin dabbobi ba ta wannan fuska. Muguwar mu'amalar da aka yi wa bakaken fata a Amurka tana wakiltar kasa da ba ta da lafiyar ruhi, mai matakin ɗan Adam mara kyau sosai. Lallai duniya ba za ta taba ci gaba ba ta hanyar yin kasa-kasa don biyan bukatun dabbobi, ta hanyar bautar su.

However this is just one aspect of the picture. The other side shows that notwithstanding its highest material output, its relative youth and vast resources in men and land, the American nation has proved singularly barren in the world of principles and higher moral values due to the fact that it is, as a nation, wholly engrossed in physical pleasures and in this respect has seldom been seen rising higher than the purely animal level. The savage treatment meted out to the negroes in the United States represents a nation spiritually unsound with a plane of humanity miserably low. Surely the world can never progress by stooping low for the gratification of animal appetites-by worshipping them.

Wannan hoto ne mai ban tausayi game da duniyar yau, amma duk da haka akwai wani abu guda mai kwantar da hankali, wato Musulunci. Ya 'yantar da bil'adama daga zaluncin sha'awowin dabbobi shekaru dubu da ɗari uku da suka wuce; yanzu kuma shi ne kaɗai fatan bil'adama don kubuta daga sarƙoƙin son zuciya, a kuma 'yanta dukkan iyawarta zuwa ga isa matsayi mafi girma na ruhaniya, da yaɗa nagarta da alheri a rayuwa.

This is indeed a very distressing picture of today's world but still there is one redeeming factor that is Islam. It freed mankind from the tyranny of animal appetites thirteen hundred years ago; now again it is the only hope for mankind to shake off the shackles of lust and be free to direct all its faculties to reach a higher spiritual plane and propagate virtue and goodness in life.

Kada wani ya yi tunanin cewa farfaɗo da Musulunci aiki ne da ba zai yiwu ba, kuma babu bege a cikinsa. Ɗan Adam ya riga ya tabbatar a baya, fiye da duk wata shakka, cewa yana iya ɗaukaka kansa sama da matakin dabbobi kawai. Kuma abin da ya taɓa yiwuwa a baya dole ne ya kasance mai yiwuwa a yanzu, domin ɗabi'ar ɗan Adam ba ta canja ba tun lokacin. Duniyar ɗan Adam ta taɓa nutsewa zuwa irin wannan ƙasƙanci kamar yadda take a yanzu, kuma ta shagaltu da jin daɗin jiki kamar yadda take gani a yanzu. Babu wani bambanci tsakanin yanzu da dā, sai dai sifofin jin daɗi da ake gani a waje, ko sunayen alatu da ake bi. Daular Roma ta dā ba ta da ɗabi'a mai kyau ba fiye da takwarorinta na zamani ba: Paris, London da biranen Amurka.

Let none dare say that the revival of Islam is an impossible and hopeless undertaking, as the human race has in the past proved beyond any doubt that it is quite capable of rising above a purely animal level. And surely what once was possible in the past needs must still be possible in the present, for mankind has temperamentally not undergone any change ever since. The world of humanity had sunk then, as now, to quite as low level and was as much taken up with sensual pleasures as it at present seems to be. There is no difference between its present and past save the outwardly visible forms of voluptuousness or the names of the luxuries indulged in. Ancient Rome was no less rotten morally than its modern Counterparts-Paris, London and the cities of America.

Haka kuma, a tsohuwar Farisa rashin kamun kai na jima'i ya kai matsayin da yake da shi a yau da ake danganta shi da ƙasashen kwaminisanci. Ta wannan fuskar tarihi ne aka saukar da Musulunci ga duniya. Ya kawo sauyi gaba ɗaya, ya ɗaga ɗan Adam daga rami na lalacewar ɗabi'a, ya ba rayuwar ɗan Adam manufa mai girma, da kuzari, da motsi, ya kuma shigar da ita ruhin yin ƙoƙari sosai a hanyar gaskiya da alheri. Ɗan Adam a ƙarƙashin Musulunci ya bunƙasa, ya wadata, kuma aka kafa wani ƙwaƙƙwaran motsi na ilimi da ruhi wanda ya game Gabas da Yamma. Babu ƙarfin mugunta da fitina da ya kuskura ya hana ci gaban Musulunci, sakamakon haka kuwa dukkan kallon rayuwar ɗan Adam ya canja gaba ɗaya. Saboda haka duniyar Musulunci ta zama tushen haske, nagarta da ci gaba a duniya tsawon lokaci mai zuwa. A cikin wannan dogon lokaci na mulkinta, duniyar Musulunci ba ta taɓa samun kanta tana baya ta fuskar abin duniya, ilimi ko ruhi ba, saboda dalili mai sauƙi: ba ta ƙarfafa lalacewar ɗabi'a, rashin kamun kai na jima'i ko kafirci ba. Mabiyanta ana ɗaukar su alamomin alheri da nagarta a kowane fanni na aikin ɗan Adam, har suka daina nuna a rayuwarsu manufa mai daraja da ɗaukaka ta Musulunci, suka zama bayi kawai ga son zuciyarsu da sha'awoyin dabbobi. A lokacin ne ɗaukakarsu da ƙarfinsu suka ƙare, bisa ga dokar Allah wadda ba ta canjawa.

Similarly, in ancient Persia sexual anarchy was as rank as is at present associated with the communist Countries. It was in this historical perspective that Islam was revealed to the world. It brought about a complete change, lifted mankind from the abyss of moral degradation, gave human life a lofty purpose, dynamism, movement, and infused into it a spirit to strive hard in the way of truth and goodness. Humanity under Islam flourished, prospered and there was set afoot a dynamic intellectual and spiritual movement that encompassed the East as well as the West. No forces of evil and mischief dared check the onward march of Islam with the result that the whole out look of human life was radically transformed. Thus the world of Islam became the headspring of light, excellence and progress in the world for a long time to com" During this long period of its dominance never did the Islamic world find itself lagging behind materially, intellectually or spiritually for the simple reason that it did not encourage moral corruption, sexual anarchy or Godlessness. Its followers were looked upon as symbols of goodness and excellence in all spheres of human activity till they ceased to reflect in their lives the noble and exalted ideal of Islam and became mere slaves to their whims and animal desires. It was then that all their glory and power came to an end in accordance with the immutable law of God.

Motsin Musulunci na zamani, wanda har yanzu yana samun karfi, yana samun karfinsa daga abin da ya gabata, kuma yana amfani da dukkan albarkatun zamani da ake da su, yana kallon gaba. Yana da manyan damammaki, saboda haka yana da makoma mai haske, domin yana iya aikata wannan babban abin al'ajabi da Musulunci ya taba aikatawa a da, wato sanya mutum ya dubi sama da abubuwan jin dadin dabbobi, yana tsaye da kafafunsa a kasa, kuma idanunsa suna kallon bayan sammai.

The modern Islamic movement that is still gathering force derives its strength from the past and makes use of all the modern available resources with its gaze fixed on the future. It has great potentialities and as such has a bright future ahead, for it is fully capable of performing that great miracle which has once been already effected by Islam making man look higher and beyond animal pleasures with his feet planted firmly on the earth and with his gaze fixed beyond the heavens.

Wannan ba yana nufin cewa Musulunci addini ne na ruhi kawai, ko kira zuwa ga kyawawan dabi'u kawai, ko kuma binciken hankali kawai game da mulkin sammai da ƙasa ba. Hanya ce ta rayuwa mai aiki wadda ta rungumi al'amuran duniya gaba ɗaya. Babu abin da ya tsere wa idonta mai zurfi. Tana lura da dukkan nau'o'in dangantaka iri-iri da ke haɗa mutane tare, ba tare da la'akari da ko waɗannan dangantaka suna ƙarƙashin fannin siyasa, tattalin arziki, ko zamantakewa ba; tana daidaita su ta hanyar shimfiɗa dokoki da suka dace, sannan ta aiwatar da su a rayuwar ɗan Adam. Mafi fitaccen halayen wannan aiki shi ne samun daidaito na musamman tsakanin mutum da al'umma, tsakanin hankali da ilhama, tsakanin aiki da ibada, tsakanin ƙasa da sama, tsakanin duniyar nan da Lahira, duk an haɗa su waje ɗaya cikin kyau a matsayin cikakkiyar jituwa guda ɗaya.

This does not, however, mean that Islam is a mere spiritual creed, or a plea for morality, or just an intellectual research in the kingdom of heavens and earth. It is a practical code of life that fully embraces worldly affairs. Nothing escapes its penetrating eye. It takes notice of all the diverse patterns of relationships binding men together irrespective of the fact that such relationships fall under the political, economical, or social heads; regulates them by prescribing suitable laws and then enforces them in human life, the most out standing characteristic of the performance being the achievement of a unique harmony between the individual and society, between reason and intuition, between practice and worship, between the earth and Heavens, between this world and the Hereafter, all beautifully couched together in a single harmonious whole.

Sararin da muke da shi a cikin wannan babi ya yi kankanta da ba zai ba da damar tattaunawa mai zurfi game da tsarin siyasa, tattalin arziki da zamantakewa na Musulunci ba. Duk da haka, babukan da za su biyo baya za su haskaka wasu muhimman sifofin wannan tsari mai cikakken iko na Musulunci, yayin da suke magance rashin fahimtar da malaman Yamma suka yada a kansa. Sai dai, a nan muna so mu gabatar wa masu karatunmu wadannan gaskiyoyi:

The space at our disposal in the present chapter is too limited to admit of any detailed discussion of the political, economical and social system of Islam. The following chapters will, however, throw some light on some of the salient features of this all comprehensive system of Islam in the course of dealing with the misunderstandings spread against by the Western scholars. The following facts we would, however, like to lay down here before our readers:

Da farko, dole ne a fahimci cewa Musulunci ba wata akida ce ta tunani kawai ba. A maimakon haka, tsari ne na rayuwa mai amfani, wanda ke daraja dukkan muhimman bukatun bil'adama sosai kuma yana kokarin tabbatar da su.

Firstly, it must be well understood that Islam is not a mere ideological vision. It is, on the other hand, a practical system of life that fully appreciates all the genuine needs of mankind and tries to realize them.

Na biyu, wajen biyan bukatun ɗan adam na gaskiya, Musulunci yana kawo daidaito cikakke, gwargwadon iyakokin yanayin ɗan adam.

Secondly, in trying to meet the genuine requirements of man Islam effects a perfect balance so far as the limitations of human nature would allow.

Yana farawa ne da mutum yana kiyaye daidaito tsakanin bukatun jiki da na rai, tsakanin hankali da ruhi, kuma a kowane hali ba ya barin wani bangare ya mamaye ɗayan. Ba ya murkushe sha'awowin dabba don ya ɗaga rai zuwa matakai na sama, haka kuma ba ya barin mutum, a cikin sha'awar sha'awowin jiki, ya sauka zuwa matakin dabbanci kawai. A maimakon haka, yana haɗa su duka a kan mataki guda mafi girma, yana kawar da dukkan rikice-rikicen cikin gida na tunani waɗanda ke barazana ga ainihin ruhin ɗan Adam ko kuma su sa wani ɓangare nasa ya yi gaba da wani. Daga nan sai ya ci gaba da samar da daidaito tsakanin bukatun mutum da na al'umma. Ba ya barin mutum ya take hakkin wasu mutane ko na al'umma. Haka kuma ba ya barin al'umma su take hakkin mutum. Haka nan ba ya amincewa da wani aji ko wata al'umma su bautar da wani aji ko wata al'umma. Musulunci yana sanya wani take mai amfani a kan dukkan wadannan karfi masu adawa da juna, yana hana su haduwa su yi kulli da juna, yana kira gare su duka su hada hannu su yi aiki tare don alherin dukkan bil'adama baki daya.

It starts with the individual maintaining a balance between his requirements of body and soul, reason and spirit, and in no case allows one side to predominate the other. It does not suppress the animal instincts in order to make the soul ascend the higher planes, nor does it, in hankering after the bodily desires, make man stoop to the low level of mere animalism. On the other hand, it makes them both meet on a single higher plane doing away with all the internal psychological conflicts that threaten the entity of human soul or set a part of it against the other parts. Thence it proceeds to achieve an equilibrium between the needs of the individual and those of the community. It allows not an individual to transgress other individuals, or the community. Nor does it allow the community to commit transgression against the individual. It also does not approve of one class or people to enslave another class or people. Islam exercises a beneficent constraint on all these mutually opposed forces, prevents them from coming into collusion with one another, calling upon them all to join hands and co-operate for the general good of mankind as a whole.

Ta haka Musulunci ya kafa daidaito tsakanin bangarori daban-daban na al'umma, tsakanin al'amuran ruhi da na duniya, al'amuran tattalin arziki da na dan Adam. Ba kamar gurguzanci ba, ba ya yarda cewa al'amuran tattalin arziki kawai, watau bangaren abin duniya, su ne ke mulkin rayuwar dan Adam. Haka kuma ba ya bin ra'ayin masu tsantsar ruhaniyya ko masu fatan alheri wadanda ke ikirarin cewa al'amuran ruhi da manyan manufofi kadai sun isa su tsara rayuwar dan Adam. Musulunci yana ganin cewa ba daya ko biyu ba, a'a dukkan wadannan abubuwa daban-daban tare su ne suka samar da abin da ake kira al'umma ta dan Adam; kuma mafi kyawun tsarin rayuwa shi ne wanda ya lura da dukkan wadannan, yana ba jiki da hankali da ruhi cikakken hakkinsu, yana kuma tsara su duka cikin tsari mai jituwa guda daya.

Thus Islam strikes a balance between different factors of society, between spiritual and temporal, economic and human factors. Unlike communism it does not believe that economic factors i.e. the material aspect alone, dominate the human existence. -or does it contribute to what the pure spiritualists or idealists say claiming that spiritual factors of high ideals alone arc sufficient to organize human life. Islam rather holds that not one or two but all these diverse elements put together form what is called human society; and that the best code of life is that which takes note of all these, making full allowance for body as well as reason and spirit and arranging them all in the framework of a harmonious whole.

Na uku/y, dole ne a koyaushe a tuna cewa Musulunci yana da wata wanzuwa ta musamman tasa, a matsayin falsafar zamantakewa da kuma tsarin tattalin arziki. Wasu daga cikin bayyanannun alamominsa na iya bayyana a zahiri kamar na jari-hujja ko na kwaminisanci, amma a gaskiya ba shi ba ne ɗaya daga cikin waɗannan ba. Yana riƙe da duk kyawawan halayen waɗannan tsare-tsare, amma ya kuɓuta daga kasawarsu da karkatarsu. Ba ya ɗaukaka son kai (individualism) har zuwa wannan matsanancin mataki abin ƙyama wanda ya zama halin Yammacin zamani, wanda ke ɗaukar mutum a matsayin tushen tsarin zamantakewa, yana cewa 'yancin mutum dole ne a kiyaye shi a kowane hali, kuma al'umma ba za ta taɓa tsoma baki a cikinsa ba. Daga wannan tushe ne a Yamma ya tsiro jari-hujjar zamani, wadda ta dogara da ra'ayin 'yancin mutum na cin zarafin wasu, har ma da al'ummar da ta haife shi kuma ta raya shi. Musulunci, duk da yake yana jaddada muhimmancin al'umma, ba ya kai ga matsanancin da ake gani a ƙasashen Gabashin Turai. Waɗancan ƙasashe suna ɗaukar al'umma a matsayin tushen rayuwar ɗan adam, inda mutum ba shi da wani muhimmanci sai dai kamar ƙaramin kwaro marar daraja, wanda ba shi da wata wanzuwa ta kansa a waje da kuma ba tare da garken ba.

Third/y, it must always be kept in mind that Islam has an altogether independent existence of its own as a social philosophy as well as an economic system. Some of its outward manifestations may on the surface appear to resemble those of capitalism or communism, but in fact it is far from being the one or the other. It retains all the good characteristics of these systems yet is free from their shortcomings and perversions. It extols not individualism to that loathful extent which is characteristic of the modern West that holds the individual as the basis of social order and says that freedom of the individual must in all circumstances be preserved and in no case interfered with by the community. From this germ sprang up in the West the modern capitalism that is based on the concept of the individual's freedom to exploit others including the community that up brings and preserves him. Islam, while emphasizing the importance of society, docs not go to the extreme such as is witnessed in the countries of Eastern Europe. They hold society the basis of human life wherein the individual is no more than an insignificant midget with no existence whatever of its own outside and independent of the herd.

Saboda haka, al'umma ita kaɗai ce ke jin daɗin 'yanci da iko; mutum ɗaya ba shi da hakkin tambayar ikonta ko neman hakkokinsa daga gare ta. Ta haka ne kuma aka samu akidar kwaminisanci, wadda ke ikirarin cewa gwamnati tana da iko cikakke na tsara rayuwar daidaikun mutane yadda ta so.

Therefore, the community alone enjoys freedom as well as power; the individual has no right to question its authority or demand of it, his rights. Thus did there originate communism claiming that the state holds the absolute power to shape, howsoever it should desire, the lives of the individuals.

Musulunci yana kafa daidaito tsakanin waɗannan matsanancin ra'ayoyi guda biyu—kwaminisanci da jari-hujja.

Islam strikes a balance between these two extremes-communism and capitalism.

Da yake ganin muhimmancin duka biyun, wannan tsari yana daidaita mutum da al'umma har ta kai ga cewa daidaikun mutane suna da 'yancin da suke bukata domin bunkasa iyawarsu, amma ba su da 'yancin cin zarafin wasu daga cikin 'yan'uwansu mutane. Haka kuma yana ba al'umma, ko kuma gwamnatin da ke wakiltar al'umma da aka tsara, manyan iko na daidaita da sarrafa dangantakar zamantakewa da tattalin arziki, don koyaushe a kiyaye da kuma dorewar wannan daidaito a rayuwar dan Adam. Tushen wannan tsari gaba daya, kamar yadda Musulunci ya tsara shi, shi ne musayar soyayya tsakanin daidaikun mutane da kungiyoyi. Ba a gina shi ne bisa kiyayya da rikicin aji ba kamar yadda al'ummomin gurguzu suke.

Recognizing the importance of both it so harmonizes the individual and the state that individuals have the freedom necessary to develop their potentialities but not to transgress against others of their fellowmen as also it gives to the community or the state that represents the organized community, vast powers to regulate and control the socioeconomic relationships, so as ever to guard and maintain this harmony in human life. The basis of this whole structure as envisaged by Islam is the reciprocity of love between individuals and groups. It is not erected on the basis of malevolence and class conflict as the communist societies.

Ana kuma a nan a bayyana cewa wannan tsarin rayuwa na musamman, kamar yadda Musulunci ya tsara shi, bai samo asali ba sakamakon wani matsin tattalin arziki, haka kuma bai zo ne sakamakon wasu sabanin muradu tsakanin kungiyoyin mutane masu adawa da juna ba. A'a, ba haka kawai ba, an saukar da shi ga duniya a matsayin tsarin rayuwa da aka tsara a lokacin da mutane ba su ba da wani muhimmanci na musamman ga al'amuran tattalin arziki ba, kuma ba su san komai game da adalci na zamantakewa kamar yadda muka san shi a zamanin yau ba. Duka gurguzu da jari-hujja sun fi zama daga baya. Dangane da gyara a fannonin zamantakewa da tattalin arziki na rayuwar dan Adam, muhimman bukatun mutum, wato abinci, muhalli, da biyan bukatar jima'i, wanda sunan Karl Marx ke da alaka da su sosai a matsayin wanda ya fara ganin cewa aikin gwamnati ne ta samar da wadannan muhimman bukatun mutum. Wannan ana ikirarin cewa juyin juya hali ne mai girma a tarihin tunanin dan Adam. Amma tun kafin Karl Marx, shekaru dari goma sha uku da suka wuce, Musulunci ya riga ya shelanta wadannan hakkoki na mutum ga duniya. Saboda haka Annabi Mai Tsarki ﷺ ya ce:

It may all so be pointed out her\: that this unique system of life, as envisaged by Islam, did not originate as a result of any economic pressure, nor was it an outcome of some mutually conflicting interests of antagonistic groups of people, No, not only this but it was revealed to the world as the ordained system of life at a time when men attached no particular importance to the economic factors, nor did they know anything about social justice in the sense we know it in modern times. Both communism and capitalism are much later growths. As far as reformation in the social and economic spheres of human life is concerned, the basic needs of man-food, housing, and sexual satisfaction-with which the name of Karl Marx is generally associated as being the first to hold that it was the duty of the government to make provision for these basic needs of man. This is claimed as a great revolution in the history of human thought. But long before Karl Marxthirteen hundred years ago-Islam had already proclaimed these very rights of the individual before the world. Thus the Holy Prophet (peace be upon him) said that:

"Duk wanda ya yi aiki a matsayin jami'in gwamnati a gare mu (watau Daular Musulunci) kuma bai da mata, to zai samu mata; idan bai da gida, za a ba shi gida ya zauna a ciki; idan bai da bawa, zai samu bawa; kuma idan bai da abin hawa, za a samar masa da shi." Wannan sanarwar tarihi ta haƙƙoƙin ɗan adam na asali ba wai kawai ta ƙunshi waɗanda Karl Marx ya bayyana ba ne, a'a, tana ƙara musu wasu da yawa, ba tare da buƙatar ƙiyayya tsakanin azuzuwa ba, ko juyin juya hali na zubar da jini, kuma ba tare da, hakika, ƙin dukkan waɗancan abubuwan rayuwa na ɗan adam waɗanda ba su faɗa ƙarƙashin waɗannan manyan sassa uku da aka ambata ba.

“Whosoever acts as a public officer for us (i.e. the Islamic State) and has no wife, he shall hare a wife: if he has no house, he shall be given a house to live in; if he has no servant, he shall have one; and if he has no animal (a conveyance), he shall be provided with one". This historical announcement of the fundamental human rights not only includes those voiced by Karl Marx, but it adds to them some more as well, without however necessitating any inter-class hatred, bloody revolutions, and without, of course, rejecting all those human elements in life that do not fall under the above three heads:

abinci, masauki da yawan jima'i.

food, housing and sexual surfeit.

Waɗannan wasu daga cikin manyan siffofi ne na tsarin rayuwar Musulunci. Suna isa su tabbatar da cewa addini mai irin waɗannan dokoki da ƙa'idodi, mai cikakken tsari har ya ƙunshi dukkan rayuwar ɗan adam, motsin zuciya, tunani, ayyuka, ibada, harkokin tattalin arziki, alaƙar zamantakewa, sha'awowin halitta da burin ruhaniya, duk an tsara su a cikin tsari ɗaya mai jituwa kuma na musamman na rayuwa, ba zai taɓa rasa amfaninsa ga bil'adama ba. Haka kuma irin wannan addini ba zai taɓa zama wanda ya tsufa ba, domin manufofinsa iri ɗaya ne da na rayuwa kanta, saboda haka an ƙaddara shi ya ci gaba da wanzuwa muddin akwai rayuwa a wannan duniya.

These are some of the salient features of the Islamic code of life. They are sufficient to prove that a religion with such laws and principals and so comprehensive as to include the whole of the human existence, emotions, thoughts, actions, worship, economic; dealings, social relationships, instinctive urges and spiritual aspirations all arranged in the framework of a single harmonious but unique system of life, an never lose its usefulness for mankind. Nor can such a religion ever become obsolete as its objectives are the same as those of life itself and, therefore, destined to live on so long as there is life on this planet.

Yayin da ake la'akari da halin da duniya ke ciki a yau, bil'adama ba zai iya, bisa hankali, juya wa Musulunci baya ko ya ƙi tsarin rayuwarsa ba. Bil'adama har yanzu yana fama da mafi munin da kuma abin ƙyama na nuna bambancin launin fata, ko a wannan karni na ashirin da ake kira mai wayewa, Amurka da Afirka ta Kudu na iya zama misali a wannan fanni. Lallai duniyar karni na ashirin tana da abubuwa da yawa da za ta koya daga Musulunci. Tun dā Musulunci ya 'yantar da ɗan adam daga dukkan nuna bambancin launin fata. Bai tsaya kawai ga gabatar da kyakkyawan hangen nesa na daidaito ba, a aikace kuma ya kafa daidaito da ba a taɓa ganin irinsa ba tsakanin dukkan mutane, baƙi, fararen fata ko jajayen fata, yana mai bayyana cewa babu wanda yake da fifiko a kan wani sai dai saboda takawa. Ba wai kawai ya 'yantar da bakar fata daga bauta ba, har ma ya amince cikakke da haƙƙinsu na neman ko da mafi girman matsayin mulki a cikin Daular Musulunci. Kamar 'yantattun mutane, za su iya zama shugabannin Daular Musulunci. Annabi Muhammadﷺ ya ce: "Ku saurara ku yi biyayya ko da an naɗa muku bawan baƙar fata a matsayin shugaba, matuƙar yana aiwatar da Dokar Allah a cikinku." Ta yaya duniyar yau za ta yi watsi da saƙon Musulunci, alhali kuwa ta lalace da munanan halayen mulkin mallaka da zalunci tare da dukkan sifofinsu na rashin imani, domin Musulunci kaɗai zai iya taimaka wa bil'adama su kuɓuta daga sarƙoƙinsu? Musulunci yana adawa da mulkin mallaka da dukkan nau'ikan cin zarafi. Hanyar da Musulunci ya bi wajen mu'amala da al'ummomin ƙasashen da ya ci, da niyyar yada kalmar Allah, ta kasance mai karimci, daukaka da girma har idanun ƙananan mutane na "wayewar" Turai ba sa iya kaiwa ga waɗannan matsayi. A wannan batu, za mu iya ambaton shahararren hukuncin Khalifa. Umar bin Al-Khattab ya yi wa ɗan Amr bin Al-Aas bulala, wato babban janar mai nasara kuma gwamnan Masar mai daraja, saboda ya doki wani Bakibe ɗan Masar ba tare da wani hujja ta shari'a ba, har mahaifin da kansa ya kusa sha bulalar Halifa. Wannan yana nuna irin 'yancin al'umma da masu biyayya ga Daular Musulunci suka more. Sannan akwai mugunyar tsarin jari-hujja, wanda ya gurbata rayuwa baki ɗaya. Kawar da shi da kuma kuɓutar da ɗan Adam daga munanan sakamakonsa na buƙatar Musulunci sake. Domin Musulunci ya haramta riba da tara dukiya, waɗanda idan aka haɗa su suka zama ginshiƙin tattalin arzikin jari-hujja. Wato, Musulunci kaɗai zai iya kawo ƙarshen mugunyar jari-hujja yadda ya yi haka shekara dubu da ɗari uku da suka wuce.

Considering the existing state of affairs in the contemporary world, mankind cannot reasonably afford to turn its back upon Islam or reject its system of life, Mankind is still afflicted with the most savage and odious forms of racial prejudices in even this so-called enlightened twentieth century, America and South Africa may offer a case in point in this respect, Surely the twentieth century world has yet a great deal to learn from Islam, Long ago Islam freed humanity from all racial prejudices, It did not content itself with the presentation of a beautiful vision of equality alone but in practice did also have an unprecedented state of equality between all people black, white or red, declaring that none enjoyed any priority over the others except by virtue of piety, It not only freed the black from slavery but also fully recognized their rights to aspire even to the highest seat of authority in the Islamic State, They could, like freemen, become the heads of the Islamic State. The Holy Prophet (peace be upon him) said: “Listen and obey even if a negro slave be appointed as your superior so long as he should enforce amongst you the Law of God," How can also the world of today ignore the message of Islam stricken as it is with the evils of imperialism and tyranny with all their barbarous attributes, for Islam alone can help mankind shake off their chains, It is opposed to imperialism and all forms of exploitation, The treatment of Islam with the peoples of the countries it conquered with a view to spreading the word of God, was so generous, lofty and sublime that the eyes of the pygmies of the "Civilized" Europe can hardly penetrate those heights, We may in this regard cite the famous decision of the Caliph. Omar bin Al-Khattab to whip the son of Amr bin Al-Aas, the victorious general and honored governor of Egypt as he had beaten an Egyptian Copt without any legal justification with the renowned father himself having a very narrow escape from the whip of the Caliph, This shows how great civil liberty was enjoyed by the subjects of the Islamic Slate. Then there is the evil of capitalism that has poisoned all life its abolition and the need to rid human race of its evil consequences again call for Islam. For, Islam prohibits usury and hoarding which taken together form the mainstay of the capitalist economy. This, in other words, means that Islam alone can effectively check the evils of capitalism as it did check them thirteen hundred years ago.

Haka kuma, duniyar da Kwaminisanci mai son abin duniya da kafirci ya mamaye ba za ta iya kauce wa bukatar Musulunci ba, domin Musulunci yana tabbatar da adalci na zamantakewa a matakin koli ba tare da bushe-bushe da maɓuɓɓugan ruhi a cikin zuciyar mutum ba. Haka nan, ba ya takaita duniyar mutum ga kunkuntar duniyar gabobin jiki. Sama da duka, ba ya neman ko burin sanya akidarsa a kan mutane da karfi, da sandar ƙarfe ta mulkin kama-karya na masu aiki. "Babu tilastawa a cikin addini; lallai shiriya ta bambanta da ɓata" {ii: 256}.

Similarly, the world dominated over by the materialistic, godless Communism cannot help standing in need of Islam as it achieves and maintains social justice of the highest order without recourse drying up the spiritual head-springs in human heart. Nor does it confine man's world to the narrow world of the senses. Above all, it neither endeavors nor aims at the imposition of its own creed on mankind forcibly with the iron rod of a proletarian dictatorship for. "There is no compulsion in religion; indeed righteousness has been differentiated from wickedness" (ii: 256).

A ƙarshe, duniyar da inuwar yaƙi ke ci gaba da rataya a kanta ba za ta iya ba face ta juya zuwa ga Musulunci — hanya ɗaya tilo ta kafawa da kiyaye zaman lafiya na gaske a wannan duniya.

Finally, the world with the shadows of war still hanging over it cannot but turn towards Islam-the only way to establish and maintain real peace on this earth.

Zamanin Musulunci a wata ma'ana bai ƙare ba, kawai ya fara ne; ba karfi ne da ya ƙare ba, sai dai karfi ne mai rai, mai motsi. Makomarsa tana da haske kamar yadda tarihinsa mai girma ya kasance mai daukaka a lokacin da ya haskaka fuskar duniya, a lokacin da Turai har yanzu tana bin hanyarta cikin duhun zamanin tsakiya.

The era of Islam has in a way just started, not ended; it is not a spent force, but a living dynamic force. Its future is as bright as its great historical past is glorious when it illumined the face of the earth at a time when Europe was still groping its way in the dark recesses of medievalism.

Alkur'ani mai girma ya bayyana cewa: "Kuma duk wanda yake neman rubutacciyar 'yanci daga cikin bayinku, ku rubuta masa idan kun san akwai alheri a cikinsa, kuma ku ba su daga dukiyar Allah wadda Ya ba ku" (xxiv: 33),

The Holy Qur'an states: “And such of your slaves as seek a writing (of emancipation), write it for them if ye are aware of aught of good in them, and bestow upon them of the wealth of Allah which He hath bestowed upon you" (xxiv: 33),