"Kuna so mu koma zamanin da mutane ke zaune a cikin alfarwa – shekaru dubu da suka wuce? Musulunci ya dace da waɗancan Balarabe marasa wayewa da jahilai na hamada, domin yana da sauƙi isa a iya kiran su zuwa gare shi da jan hankalinsu. Amma shin wayewar da aka gina bisa ra'ayin Allah zai amfana a duniyar yau, zamanin jiragen sama masu saurin sauti, bama-baman hydrogen da gidajen sinima? Ba zai iya ci gaba da tafiya tare da wayewar zamani mai ci gaba ba, domin tsayayye ne. Saboda haka, ba mu da wata hanya face mu kawar da shi idan muna son zama masu wayewa da ci gaba da gaske kamar sauran duniya."

“Do you want us to go back to the age when people lived in tents -a thousand years ago? Islam was all right for those savage and uncouth Bedouins of the desert, for it was simple enough to appeal to and attract them. But will a civilization based on the concept of God be of any use in the world of today, the age of supersonic planes, hydrogen bombs and movie cinemas. It cannot keep up pace with the advanced civilization of today, for it is static and, therefore, we have no other course but to shake it off if we are to become truly civilized and advanced like the rest of the world".

Na tuna da shakku irin waɗanda aka ambata a sama lokacin da wani lokaci da ya wuce na haɗu da wani "mutumin Ingila mai ilimi" wanda ya kasance a Masar tsawon shekara biyu.1

I was reminded of the doubts such as mentioned above when some time back I came across an "educated" Englishman who bad been for the last two years stationed in Egypt.1

Ya kasance memba ne na wata ƙungiyar ƙwararru ta Majalisar Ɗinkin Duniya da aka aika zuwa Masar don taimakawa Gwamnatin Masar ta ɗaga matsayin rayuwar manoman Masar. Amma duk da duk "ƙaunar" da suke yi wa mutanen wannan yanki, ba su san harshensu ba, kuma ba su damu su koya ba, sai Gwamnatin Masar ta ba ni aikin zama mai fassara tsakanin su da manoman yankin. Ta haka na haɗu da wannan Bature "mai ilimi".

He was a member of a group of U.N.O. experts that had been sent to Egypt to help the Egyptian Government raise the standard of living of the Egyptian peasants. But as despite all their "love" for the people of this region they did not know or care to learn their language, the Egyptian Government assigned me the task to act as an interpreter between them and the local peasants. Thus I came across the "educated" Englishman.

A farko na gaya masa a fili cewa mu, 'yan Masar, muna ƙin su kuma za mu ci gaba da ƙinsu muddin suna ci gaba da zalunci a kowane sashe na Gabas. Na gaya masa cewa muna ƙin abokan haɗin gwiwarsu, Amurkawa da sauransu, saboda halinsu na rashin adalci ga Masar, Falasɗinu da sauransu. Cikin mamaki ya kalle ni na ɗan lokaci, sannan ya ce:

At the very outset I told him frankly that we, Egyptians, hated them and would continue hating them so long as they continue committing aggression in any part of the East. I told him that we a1so hated their allies, the Americans and others, for their unjust attitude towards Egypt, Palestine etc. Taken aback he looked at me for a while and then said:

"Shin kai ɗan gurguzu ne?" Na ce masa ba ni ɗan gurguzu ba ne, face Musulmi ne wanda ya yi imani cewa Musulunci yana da wayewa mafi girma fiye da wayewar masu jari-hujja da kuma ta gurguzu, kuma cewa Musulunci shi ne tsarin mafi kyau da ɗan Adam ya taba gwadawa, domin yana rungumar dukkan rayuwar mutum, kuma yana kafa daidaito mai ma'ana tsakanin sassa daban-daban na wanzuwarsa.

“Are you a communist?” I told him that I was not a communist but a Muslim who believed that Islam had a far superior civilization to their capitalist civilization as well as the communist one and that Islam was the most excellent system yet tried by mankind as it embraced the whole of man's life and struck a reasonable balance between different aspects of his existence.

Don haka muka ci gaba da tattaunawa tare na kimanin awanni uku, a karshen haka sai ya ce:

Thus we continued talking together for about three hours at the end of which he said:

"Watakila abin da kake gaya mini game da Musulunci gaskiya ne, amma ni ba zan hana kaina amfanin wayewar zamani ba. Ina son tafiya da jirgin sama, kuma ina jin daɗin waƙoƙi masu daɗi a rediyo. Ba zan so in bar duk waɗannan jin daɗin ba." Cikin mamaki matuƙa da wannan amsa, na ce: "Amma wa ya hana ka duk waɗannan jin daɗin?" "Shin karɓar Musulunci ba yana nufin komawa zamanin jahilci da rayuwa a cikin alfarwa ba?" Abin mamaki ne hakika cewa irin waɗannan shakku suna ci gaba da bayyana game da Musulunci, alhali babu wata hujja mai ma'ana da za ta tabbatar da su, kamar yadda waɗanda suka yi nazarin tarihin wannan addini za su tabbatar. Musulunci bai taɓa tsayawa a hanyar wayewa da ci gaba ko da na lokaci ɗaya ba.

"Maybe that what you tell me about Islam is correct but 1 for one would not deprive myself of the fruits of the modem civilization. I like traveling in planes and enjoy listening to the charming music on the radio. I would not like to forego all these pleasures" Deeply surprised at this answer I said: "But who forbids you all these pleasures?" "Doesn't accepting Islam mean to go back to the age of barbarism and life in tents?" It is strange indeed that doubts such as these are continually cast against Islam although there is no reasonable basis for their existence as those who have gone through the history of this religion shall bear witness. Never even for a single moment did Islam stand in the way of civilization and progress.

Musulunci ya sauko ne ga wata al'umma da ta kunshi galibi Badawiyawa, waɗanda suke da kakkausar zuciya da taurin kai har Alƙur'ani ya ce game da su:

Islam was revealed to a people composed mostly of Bedouins who were so rough and cruel-hearted that the Qur'an said of them:

Larabawan karkara sun fi munafunci da kafirci.

"The Bedouins are more hypocritical and Godless".

Ɗaya daga cikin manyan mu'ujizozin Musulunci shi ne yadda ya yi nasarar canza waɗancan Balarabe masu taurin kai da rashin ladabi zuwa al'umma ta mutane. Ba wai kawai an shiryar da su zuwa ga hanya madaidaiciya ba, an kuma ɗaukaka su daga dabbanci zuwa matakan ɗaukaka na ɗan adam, har ma sun zama shugabanni da suka nuna wa ɗan adam hanyar Allah. Wannan a fili yake misali ne na ikon mu'ujiza da Musulunci yake da shi wajen wayar da kan mutane da tsarkake zukata.

One of the great miracles of Islam is that it succeeded in changing such rough and coarse Bedouins into a nation of human beings. Not only were they guided to the right path and elevated from animality to the loftier spheres of humanity, but they also became guides who directed humanity to the path of God. This is a clear illustration of Islam’s miraculous ability to civilize people and refine souls.

Babu shakka cewa tsarkake zuciya a kanta buri ne mai daraja, abin da ɗan Adam ya kamata ya nema ya yi ƙoƙari a kansa; yana daga cikin manyan manufofin wayewar kai. Amma Musulunci bai tsaya a kan tsarkake zuciya kawai ba. Koyaushe yana karɓa tare da goyon bayan dukkan nau'ikan wayewar kai waɗanda a yau suke jan hankalin jama'a, kuma waɗanda wasu ke ɗauka a matsayin ginshiƙin rayuwa. Musulunci ya tallafa tare da ƙarfafa wayewar kan dukkan ƙasashen da ya ci, muddin irin wannan wayewa ba ta saɓa wa tauhidi ba kuma ba ta karkatar da mutane daga aikata ayyukan alheri ba.

There is no doubt that the refinement of the soul is in itself a nob1e end worthy of human aspiration and striving; it is one of the ultimate goals of civilization. But Islam was not contented with mere refinement. It always adopted all the manifestations of civilization which capture popular interest nowadays and which are regarded by some as the core of life. Islam patronized and fostered civilizations of all the countries it conquered so long as such civilizations were not contrary to monotheism and did not divert people from doing good actions.

Musulunci ya kuma goyi bayan tare da renon gadon kimiyyar Girkanci: ciki har da ilimin likitanci, ilimin taurari (astrology), lissafi, kimiyyar falaki (physics), sinadarai (chemistry) da falsafa. Musulunci ya ci gaba da kara sabbin nasarori na kimiyya, wadanda ke shaida cewa Musulmai suna da zurfin sha'awa da kuma kulawa sosai ga binciken kimiyya. Kuma a kan mafi kyawun nasarorin kimiyyar Musulunci na Andalus ne aka gina Farfadowar Turai (European Renaissance) da sabbin kirkire-kirkiren kimiyyarta na zamani.

Islam also patronized and fostered the Greek scientific heritage: including medicine, astrology, mathematics, physics, chemistry and philosophy. Islam continued to add new scientific achievements which bear witness that Muslims were deeply and seriously interested in scientific research. It was on the cream of the Islamic scientific achievement, of Andalusia that the European Renaissance and its modern scientific inventions were based.

Yaushe Musulunci ya yi adawa da wata wayewa mai yi wa ɗan Adam hidima?

Now, when did Islam oppose a civilization which serves humanity?

Wannan tambaya ce da ba a fassara ta ba tukuna, saboda mai amfani ya nemi amsa ne, ba rubutun littafi ba. Ina fassara rubutu kawai, don haka ba zan iya amsa ta ba. Idan kana da rubutun Turanci da kake son a fassara zuwa Hausa, ka aiko shi.

What is Islam's attitude towards the Western civilization of today?

Halin Musulunci ga wayewar kan yammacin duniya a yau shi ne irin halinsa ga duk wayewar da ta gabata. Musulunci yana karɓar duk alherin da irin wadannan wayewa za su iya bayarwa, amma a lokaci guda yana ƙin munanan abubuwansu. Musulunci bai taɓa goyon bayan wata manufa ta keɓewa daga ilimin kimiyya ko ta duniya ba. Ba ya yaƙi da sauran wayewa saboda dalilai na kai ko na kabila, domin yana imani da haɗin kan ɗan Adam da kusancin dangantaka tsakanin mutane na kabilu da halaye daban-daban.

The attitude of Islam towards the present western civilization is the same as that It manifested towards every past civilization. Islam accepts all the goodness that such civilizations can yield but at the same time it rejects their evils. Islam has never advocated any policy of scientific or materialistic isolationism. It does not fight against other civilizations for personal or racial considerations because it believes in the unity of humanity and the closeness of the relationship among people of different races and inclinations.

Ya kamata a sani cewa addinin Musulunci ba ya adawa da sabbin kirkire-kirkire na zamani, kuma Musulmi ba sa bukatar kayan aiki da na'urori su dauke da rubutun: "Da sunan Allah, Mai rahama, Mai jin kai" kafin su amince da amfani da irin wadannan kayan aiki da na'urori a gidajensu, masana'antunsu, gonakinsu da sauransu. Ya isa sosai idan ana amfani da irin wadannan kayan aiki da na'urori da sunan God kuma saboda Shi. Bayan haka, kayan aiki da na'urori ba su da addini ko kasar haihuwa, sai dai hanyar amfani da su ta shafi dukkan mutanen duniya. Bindiga, alal misali, kirkira ce wacce ba ta da addini, launi ko kasar haihuwa, amma ba za ka zama Musulmi ba idan ka yi amfani da ita wajen kai hari ga wasu. Musulunci ya wajabta cewa bindiga za a yi amfani da ita ne kawai wajen kore zalunci ko wajen yada kalmar God a fadin duniya.

It should be known that the Islamic cause does not oppose modern inventions nor do Muslims require that the appliances and tools should bear the inscription: In the name of God, the Beneficent, the Merciful" before they agree to use such tools and appliances at their homes, factories and farms etc. It is quite sufficient if such tools and appliances should be used in the name of God and for His sake. After ail, tools and appliances do not have any religion or homeland, but the way of their use affects all the people on earth. A gun, for example, is an invention which has no religion, color or homeland but you will not be a Muslim if you use it in committing aggression against others. Islam require, that a gun shall only be used in repulsing aggression or in spreading the word of God throughout the world.

Fim wani sabon abu ne shi ma. Mutum zai iya zama Musulmi nagari idan ya yi amfani da shi wajen nuna kyawawan ji, manyan halaye, ko kuma rikicin da ke tsakanin mutane saboda neman alheri. Amma ba zai zama Musulmi ba idan ya yi amfani da shi wajen nuna batsa, sha'awoyi marasa kamewa, ko kuma mutanen da suka nutse cikin kowane irin fasadi - na ɗabi'a, na hankali, ko na ruhaniya. Irin waɗannan fina-finai mugaye ne kuma marasa amfani, ba don kawai suna tada sha'awoyin dabbanci na mutum ba, har ma saboda suna nuna rayuwa a matsayin abu mara daraja da ƙarancin kima, wadda ke takaituwa ga manufofi marasa muhimmanci da ƙasƙanci, wanda ba zai taba zama abincin ruhi da ya dace ga bil'adama ba.

The motion picture is a modern invention too. You can be a good Muslim if you use it in portraying clean emotions, noble characters or depicting the conflict among people for the sake of goodness. But you will not be a Muslim when you use it in exhibiting pornography, unruly passions or corrupted people wallowing in all kinds of vice--moral, intellectual or spiritual. Such motion pictures are bad and trivial not only because they excite the lower instincts of man but because they also represent life as cheap and trivial existence restricted to trivial and cheap ends which can never be a proper spiritual food for humanity.

Addinin Musulunci bai taɓa adawa da karɓar sababbin abubuwan kimiyya da ɗan adam ya samu ba gabaɗaya. Ya kamata Musulmi su yi amfani da duk nasarorin kimiyya masu kyau. Annabi ﷺ ya ce, "Nazarin kimiyya farilla ce." Ba sai an faɗa ba cewa nazarin kimiyya, kamar yadda aka yi amfani da shi a sama, ya haɗa da kowane irin ilimi. Annabi ﷺ ya yi kira ga mutane su yi nazarin dukkan fannonin ilimi a ko'ina.

The Islamic faith has never opposed the adoption of scientific inventions achieved by humanity at large. Muslims should make use of all good scientific achievements. The Prophet says, "The study of science is an ordinance". It is needless to say that the study of science, as used above, includes all kinds of knowledge. The Prophet called on people to study all branches of knowledge everywhere.

A ƙarshe za a ce Musulunci ba ya adawa da wayewa matuƙar tana yi wa ɗan Adam hidima. Amma idan wayewa ta ƙunshi shan giyar barasa, caca, karuwanci na ɗabi'a, mulkin mallaka da bautar da mutane a ƙarƙashin sunaye daban-daban, to Musulunci zai yi yaƙi da irin wannan abin da ake kira wayewa, kuma zai yi iyakar ƙoƙarinsa don kare ɗan Adam daga faɗawa cikin jarabawarta.

In conclusion it will be said that Islam does not oppose civilization as long as it serves humanity. But if a civilization consists of alcoholic liquor-drinking, gambling, moral prostitution, colonialism and enslaving people under different names, Islam will fight against such so-called civilization and will do its best to protect humanity from succumbing to its temptations.