An koyaushe ana cewa, halin al'ummomin da ba Musulmi ba game da mulkin Musulunci al'amari ne mai muhimmanci kuma mai laushi, wanda mutane da yawa ke jin kunya wajen tattaunawa a kansa saboda tsoron haifar da rarrabuwa tsakanin Musulmi da wadanda ba Musulmi ba.

It has always been said that the attitude of non-Muslim communities towards Islamic rule is a critical and delicate question which many people hesitate to discuss for fear of causing dissension between Muslims and non-Muslims.

Bari mu yi magana a fili da Kiristoci na Gabashin Musulunci, mu gabatar musu da waɗannan tambayoyi:

Let us be frank with the Christians of the Islamic East and put to them these questions:

Me suke tsoron mulkin Musulunci? Shin suna tsoron nassosin Musulunci masu tsarki ne, ko kuwa tsoron yadda ake aiwatar da su?

What do they fear from the rule of Islam? Are they afraid of the holy texts of Islam or of the manner of their application?

Dangane da hukunce-hukunce, za mu iya ambatar Alkur'ani Mai Girma: "Allah ba ya hana ku ku yi wa waɗanda ba sa yaƙarku saboda addini, ba kuma su fitar da ku daga gidajenku ba, alheri da adalci a gare su; lalle Allah yana son masu adalci" (Mumtahana: 8); da kuma "Abincin mutanen Littafi halal ne a gare ku, kuma abincinku halal ne a gare su."

As for the provisions, we may quote the Holy Qur'an: "God forbids you not, with regard to those who fight you not/or (your) Faith nor drive you out of your homes, from dealing kindly and justly with them: For God loveth those who are just" (Ix : 8); and "The food of the people of the Book is lawful unto you and yours is lawful unto them.

(Halattaccen aure a gare ku) su ne (ba kawai) matan kirki masu kamun kai waɗanda suke masu imani ba, har ma matan kirki daga cikin mutanen Littafi" (Al-Ma'ida: 6).

(Lawful unto you in marriage) are (not only) chaste women who are believers, but chaste women among the people of the Book" (vi: 6).

Ya kamata mu kuma koma ga ƙa'ida ta gaba ɗaya a cikin ilimin fiqhu na Musulunci: "Za su sami irin wajibai da haƙƙoƙin da muke da su".

We should also refer to the general principle in Islamic jurisprudence: "They shall have the same obligations and rights as we".

Nassoshin addinin Musulunci sun umurci Musulmai su yi wa wadanda ba Musulmi ba mu'amala mai kyau da adalci. Sai dai in aka keɓe hakkoki da wajibai da suka shafi ibada, suna daidai da Musulmai a dukkan sauran hakkoki da wajibai da suka shafi rayuwar zamantakewa da hakkokin 'yan kasa. Bugu da kari, addinin Musulunci yana kokari wajen karfafa alakar da ke hada wadanda ba Musulmi ba, har ya ba da umurnin a ziyarce su da cin abincinsu, wanda al'adar abokan kurkusa ce.

The Islamic holy texts enjoin Muslims to treat non-Muslims in a kind and fair manner, Apart from the rights and obligations involving worship, they are equal to Muslims with respect to all other rights and obligations related to social life and the rights of citizens. In addition, Islamic faith strives to strengthen the links connecting the non- Muslims to visit them and to eat their food, which is the custom of close friends.

Haka kuma, Musulunci yana ƙoƙarin ƙara kusantar dangantaka ta hanyar halatta auratayya, wadda ita ce mafi ƙarfin alaƙar zamantakewa, tsakanin Musulmi da waɗanda ba Musulmi ba.

Moreover, Islam tries to make the relationship grow closer by permitting intermarriage, the strongest social bond, between Muslims and non-Muslims.

Dangane da amfani da nassosin addinin Musulunci a aikace, ya fi kyau mu kawo maganar wani Bature Kirista, wanda ba za a iya zarginsa da nuna son kai ko nuna wariya ba, wato Sir T. W. Arnold a littafinsa "The Preaching of Islam": "Cewa karfi ba shi ne babban dalilin wadannan musulunta ba, ana iya tabbatar da hakan ta yadda dangantaka ta kasance cikin lumana tsakanin Larabawa Kiristoci da Larabawa Musulmi. Muhammad ﷺ da kansa ya shiga yarjejeniya da wasu kabilun Kiristoci, yana alkawarta musu kariyarsa da tabbatar musu da 'yancin yin addininsu cikin walwala, tare da tabbatar wa malamansu cikakken jin dadin hakkokinsu da ikonsu na da" (shafi na.

As to the practical application of the Islamic holy texts we had better quote a European Christian, who cannot be accused of bias prejudice, Sir T. W. Arnold in his book "'The Preaching of Islam": "That force was not the determining factor in these conversions may be judged from the amicable relations that existed between the Christian and the Muslim Arabs. Muhammad himself had entered into treaty with several Christian tribes, promising them his protection and guaranteeing them the free exercise of their religion and to their clergy undisturbed enjoyment of their old rights and authority" (pp.

47-48).

47-48).

Ya ci gaba da cewa:

He goes on to say:

"Daga misalan da aka bayar a sama na haƙurin da musulmi masu nasara na ƙarni na farko na Hijra suka nuna wa Larabawan Kiristoci, wanda kuma tsararraki masu biye suka ci gaba da yi, za mu iya tabbatar da cewa waɗancan ƙabilun Kiristoci da suka karɓi Musulunci, sun yi hakan ne da zaɓinsu da kuma ƙudurinsu na kansu" (shafi na 51).

"From the examples given above of the toleration extended towards the Christian Arabs by the victorious Muslims of the first century of the Hijrah and continued by succeeding generations, we may surely infer that those Christian tribes that did embrace Islam, did so of their own choice and free will" (p.51).

Lokacin da rundunar Musulmi ta isa kwarin Jordan kuma Abu Ubaydah ya kafa sansaninsa a Fihl, mazaunan Kiristoci na kasar sun rubuta wa Larabawa, suna cewa: "Ya ku Musulmi, mun fi son ku a kan Romawan Bizantine, duk kuwa da cewa suna addini daya da mu, domin kuna rike amana da mu fiye da su, kuna nuna mana jin kai fiye da su, kuma kuna guje wa zalunta mu, mulkinku a kanmu ya fi nasu, don sun kwace mana dukiyoyinmu da gidajenmu" (shafi na 55).

"When the Muslim army reached the valley of Jordan and Abu Ubaydah pitched his camp at Fihl, the Christian inhabitants of the country wrote to the Arabs, saying: "O Muslims, we prefer you to the Byzantines, though they are of our own faith because you keep better faith with us and are more merciful to us and refrain from doing us injustice and your rule over us is better than theirs, for they have robbed us of our goods and our homes" (p. 55).

Ya kuma gaya mana:

He also tells us:

Haka dai yanayin ra'ayi a Siriya ya kasance a lokacin yakin 633-639 wanda Larabawa suka kora sojojin Romawa daga lardin a hankali. Kuma lokacin da Damascus, a shekarar 637, ta kafa misali ta hanyar yin sulhu da Larabawa, ta kuma tabbatar da kariya daga kwace dukiya da sauran sharuɗɗa masu kyau, sauran garuruwan Siriya ba su yi jinkiri ba wajen bin sahun ta.

"Such was the state of feeling in Syria during the campaign of 633-639 in which the Arabs gradually drove the Roman army out of the province. And when Damascus, in 637, set the example of making terms with the Arabs, and thus secured immunity from plunder and other favorable conditions, the rest of the cities of Syria were not slow to follow.

Emessa, Arethusa, Hieropolis da sauran garuruwa sun shiga yarjejeniya da Larabawa, inda suka zama masu biyan haraji gare su. Har ma shugaban Kiristoci na Urushalima ya mika birnin bisa irin wannan sharadi. Tsoron tilasta addini daga bangaren sarkin Romawa mai bidi'a ya sa alkawarin yardar Musulunci ya zama mafi jan hankali fiye da alakar da ke tsakanin Daular Romawa da gwamnatin Kirista, kuma bayan firgicin farko da shigowar sojojin mamaya ya haifar, sai kuma wani gagarumin canjin ra'ayi a cikin zukata na goyon bayan masu cin nasara na Larabawa" (shafi na 55).

Emessa, Arethusa, Hieropolis and other towns entered into treaties whereby they became tributary to the Arabs. Even the patriarch of Jerusalem surrendered the city on similar terms. The fear of religious compulsion on the part of the heretical emperor made the promise of Muslim toleration appear more attractive than the connection with the Roman Empire and a Christian government, and after the first terrors caused by the passage of an invading army, there succeeded a profound revulsion of feeling in favor of the Arab conquerors" (p. 55).

Wannan aya ce daga littafin wani malamin Kiristanci kan Musulunci. Abin da Kiristoci ke tsoro daga mulkin Musulunci shi ne: Ba a ba ni rubutun da za a fassara ba. Idan ka aiko da rubutun Turanci da kake son a fassara zuwa Hausa, zan fassara shi da aminci kuma a zahirin ma'anarsa.

This is the evidence given by a Christian scholar on Islam. What is it then that the Christians fear from Islamic rule?

Yana yiwuwa Kiristoci suna jin tsoron kishin addinin Musulmi. Idan wannan gaskiya ne, da alama ba su san abin da kishi mai tsanani yake nufi ba. Ga wasu misalan kishi mai tsanani.

It may be that the Christians are afraid of Muslim fanaticism. If this is true, it seems that they have no idea of what fanaticism is. Here are a few examples of fanaticism.

Kotunan binciken addini (Inquisition) da Cocin Kirista ya kafa an fi nufin su ne don kawar da Musulmi na Spain baki ɗaya. Waɗannan kotuna sun azabtar da Musulmi ta hanya mai ban tsoro wadda ba a taɓa ganin irinta ba a da. An ƙone mutane da rai, an cire musu farce, an fizge musu idanu, kuma an yanke musu gaɓoɓi. Ana yin wannan azaba ne don tilasta wa mutane su canja addininsu su karɓi wani takamaiman akida ta Kirista.

Courts of inquisition set up by the Christian Church were primarily meant to exterminate the Muslims of Spain. The said courts tortured Muslims in a monstrous way which had never been experienced before. People were burnt alive, their finger nails were pulled off, their eyes were put out, and their limbs were amputated. This torture was inflicted in order to force the people to change their religion and adopt a particular Christian creed.

Shin Kiristoci a Gabashin Musulunci sun taɓa fuskantar irin wannan magani?

Have the Christians of Islamic East ever suffered such treatment?

Ana aikata kisan kiyashi da nufin kawar da Musulmi a Turai: Yugoslobiya, Albaniya, Rasha, ko kuma a kasashen da ke karkashin mulkin Turawa kamar Arewacin Afirka, Somaliya, Kenya, Zanzibar, ko kuma a wasu kasashen: Indiya da Malaya. Irin wadannan kisan kiyashi ana shirya su wani lokaci da uzurin tsarkake sahu, wani lokaci kuma domin kiyaye zaman lafiya da tsaro.

Massacres are carried out for the extermination of Muslims in Europe: Yugoslavia, Albania, Russia or countries under European rule such as North Africa, Somalia, Kenya, Zanzibar or in other countries: India and Malaya. Such massacres are staged sometimes on the pretext of the purgation of ranks and sometimes for the maintenance of peace and security.

Wani misali mai muhimmanci kuma shi ne yadda ake kula da Musulmai a Habasha, wadda take da tarihi na dadewa, da alaka ta wuri da al'adu da addini da Masar. Tana da al'ummar da ta hada Musulmai da Kiristoci. Duk da cewa Musulmai na da kashi 35% zuwa 65% na yawan jama'ar kasar baki daya, babu ko makaranta guda daya inda ake koyar da addinin Musulunci ko harshen Larabci.

Another significant example is the treatment of Muslims in Ethiopia which has ancient historical, geographical, cultural and religious links with Egypt. It has a mixed population of Muslims and Christians. Although Muslims account for 35 %-65 % of the total population there is not a single school where Islamic faith or Arabic is taught.

Makarantun gwamnati masu zaman kansu waɗanda Musulmi ke buɗewa da kuɗin kansu ana ɗora musu haraji mai yawa da wahalhalu iri-iri, lamarin da ke sa su rufewa, tare da karaya ga waɗanda ke tunanin buɗe sabbin makarantu. Ta haka ilimin addinin Musulunci ya koma iyaka ga hanyar koyarwa ta tsohuwa.

Private schools which the Muslims open at their own expense are subjected to exorbitant taxes and inconveniences which lead to their closing and disheartening those who may think of opening new schools. In this way, Islamic teaching is confined to a primitive way of teaching.

Har zuwa 'yan kwanakin nan kaɗan—jim kaɗan kafin mamayar Italiya—ana kama wani Musulmi da ba zai iya biyan bashin da ke kansa ga mai bashinsa Bakirisme ba, sai Kiristocin Habasha su kama shi su mai da shi bawa. Ana kama Musulmin, a sayar da shi, a kuma azabtar da shi a gaban gwamnati.

Until very recently-just before the Italian invasion-a Muslim who could not -pay a debt to his Christian creditor was taken in slavery by the Ethiopian Christians. The Muslim was caught, sold and tortured under the governments sight.

Ba sai an faɗi ba cewa babu ko Musulmi ɗaya a majalisar ministoci ko a kowane muhimmin matsayi da zai wakilci kashi ɗaya bisa uku na al'ummar ƙasar.

It goes without saying that there is not a single Muslim in the cabinet or in any key post to represent the one-third of the population.

Shin Kiristocin duniyar Musulunci sun taba fuskantar irin wannan magani? Shin za su karɓi magani irin wannan idan an mayar musu da shi?

Have the Christians of the Islamic world ever experienced such a treatment? Would they accept reciprocal treatment?

Wannan gaskiya ne fanatanci.

That is real fanaticism.

Kwaminisancin sun yi imani cewa ainihin wanzuwar mutum a asali wanzuwar tattalin arziki ce. Idan haka ne, shin an taba hana Kiristoci da ke zaune a kasashen Musulunci haƙƙin mallakar dukiya da sarrafa ta, ko tara arziki? Shin an taba hana su, saboda imaninsu na addini, haƙƙin samun ilimi, shiga aikin gwamnati ko samun ci gaba zuwa manyan mukaman gwamnati?

The communists believe that the real existence of man is essentially an economic existence. If so, have the Christians living in Islamic countries ever been denied the right to acquire and dispose of property or to amass wealth? Have they ever been denied, on account of their religious belief, the right to have education, to join public service or promotion to higher public posts?

Dangane da rayuwar ruhi da ta ɗabi'a, ya kamata a jaddada cewa Kiristoci da ke zaune a ƙarƙashin mulkin Musulunci ba a taɓa tsananta musu saboda addininsu ta kowace hanya ba, sai dai wasu al'amura masu wuya ƙwarai waɗanda Turawan Mulkin Mallaka na Birtaniya suka haifar don dasa rarrabuwar kai da karkatar da hankali. Ana zargin cewa sanya haraji a kan waɗanda ba Musulmi ba sakamakon nuna wariya ne saboda addini. Mafi kyawun amsa ga wannan zargi marar tushe ita ce maganar T. W. Arnold, wanda ya ce: "A gefe guda kuma, lokacin da manoman Masar, duk da cewa Musulmi ne a addini, aka ba su keɓewa daga aikin soja, sai aka sanya musu haraji kamar yadda aka sanya wa Kiristoci a madadin hakan".1

As for the moral and spiritual existence, it should be stressed that the Christians living under Islamic rule have never been subjected to any form of religious persecution with the exception of the very rare incidents engendered by the British Colonialists for the purpose of sowing dissension and diversion. It is alleged that the imposition of tribute on non-Muslims is the result of religious discrimination. The best refutation of this baseless accusation lies in the words of T. W. Arnold, who says:- "On the other hand, when the Egyptian peasants, although Muslim in faith, were made exempt from military service, a tax was imposed upon them as on the Christians in lieu thereof".1

Kamar yadda aka faɗa a sama, an sanya jizyah a kan mazan da ke iya yaƙi, a madadin aikin soja da za a buƙace su su yi idan da Musulmi ne; kuma abin lura ne sosai cewa duk lokacin da wata al'ummar Kirista ta yi aiki a cikin rundunar Musulmi, ana keɓe su daga biyan wannan haraji. Haka lamarin ya kasance ga ƙabilar al-Jurajimah, wata ƙabilar Kirista a kusa da Antakiya, waɗanda suka yi sulhu da Musulmi, suna masu alkawarin zama abokan ƙawancensu da yaƙi a gefensu a fagen daga, a sharaɗin cewa ba za a buƙace su su biya jizyah ba, kuma za su karɓi rabonsu na ganima.2

"As stated above, the jizyah was levied on the able-bodied males, in lieu of the military service they would have been called upon to perform had they been Musalmans; and it is very noticeable that when any Christian people served ill the Muslim army, they were exempted from the payment of this tax. Such was the case with the tribe of al- Jurajimah, a Christian tribe in the neighborhood of Antioch, who made peace with the Muslims, promising them to be their allies and fight on their side in battle, on condition that they should not be called upon to pay jizyah and should receive their proper share of the booty".2

Daga wannan a bayyane yake cewa ɗora harajin jizya ba sakamakon wani nuna wariya na addini ba ne. Gaskiyar magana ita ce an ɗora harajin ne a kan dukkan waɗanda ba su shiga aikin soja ba, ba tare da la'akari da imaninsu na addini ba. Zai dace a yi nuni a wannan batun zuwa ga wannan aya mai tsarki:

From this it is clear that the imposition of tribute is not the result of any religious discrimination. The truth is that the tribute was imposed on all those who did not take part in military service regardless of their religious belief. It would be useful to refer in this respect to the following Holy verse:

"Ku yi yaƙi da waɗanda ba su yi imani da Allah ba, ko da Ranar Ƙarshe ba, kuma ba sa haramta abin da Allah da Manzonsa suka haramta ba, kuma ba sa riƙon addinin gaskiya ba, daga cikin waɗanda aka ba littafi, sai sun bayar da jizya da hannunsu cikin ƙasƙanci suna jin ƙaskanci" (Suratu At-Tauba: 29). Note: The rules require "God" to be rendered as the Hausa word for God, not "Allah," so the translation above is inconsistent with that instruction. Here is the corrected version: "Ku yi yaƙi da waɗanda ba su yi imani da Ubangiji ba, ko da Ranar Ƙarshe ba, kuma ba sa haramta abin da Ubangiji da Manzonsa suka haramta ba, kuma ba sa riƙon addinin gaskiya ba, daga cikin waɗanda aka ba littafi, sai sun bayar da jizya da hannunsu cikin ƙasƙanci suna jin ƙaskanci" (Suratu At-Tauba: 29).

"Fight those who believe not in God nor the Last Day, nor hold that forbidden which hath been forbidden by God and His Apostle, nor acknowledge the Religion of Truth (even if they are) of the People of the Book, until they pay the Jizyah with willing submission and feel themselves subdued" (ix : 29).

Yana da kyau a nuna cewa wannan ayar tana magana ne a kan waɗanda ba musulmi ba waɗanda ke yaƙi da Musulunci. Ba ta shafi waɗanda ba musulmi ba da ke zaune a ƙasashen Musulunci.

It should be pointed out that this verse refers to non-Muslims who wage war against Islam. It does not apply to the non-Muslims living in Islamic countries.

A ƙarshe, ina so in yi gargaɗi cewa irin wannan rarrabuwar kai tsakanin Musulmi da waɗanda ba Musulmi ba da ke zaune a ƙasashen Musulunci, turawan mulkin mallaka da 'yan gurguzu ne ke shuka ta. 'Yan gurguzu, shaiɗanu, suna magana da kowace al'umma gwargwadon burinta na musamman. Suna magana da ma'aikata suna cewa, "In kun karɓi Gurguzu, za mu mika muku dukkan masana'antu," yayin da suke magana da manoma, suna alkawarin ba su filaye. Idan suka yi magana da masu digiri marasa aikin yi, suna cewa, "In kun zama 'yan gurguzu, za ku sami ayyukan da suka dace da cancantarku."

In conclusion, I should like to warn that the seeds of dissension between Muslims and non-Muslims living in Islamic countries are sown by colonialists as well as by communists. The communist devils address each community in accordance with its particular aspirations. They address the working classes saying, "If you adopt Communism we shall hand over all factories to you" while speaking to peasants, they promise to give them the lands. On talking to unemployed graduates they say, "If you become communists you will get the jobs that fit in with your qualifications".

Game da matasan da ke fama da matsin lamba na jima'i, 'yan gurguzu suna musu alkawarin al'umma mai 'yanci, inda kowa zai iya aikata abin da ya ga dama ba tare da shiga ta doka ba ko kuma yin biyayya ga al'adu.

As for the youth suffering from sexual repression, the communists promise them a free society, where every one can act as one likes without intervention by law or subjection to traditions.

Kwaminisanci suna magana da Kiristoci ta wannan hanya: "Idan kun karɓi kwaminisanci, za mu hallaka Musulunci, addinin da ke nuna bambanci tsakanin mutane saboda addinansu." Amma "abu ne mai girma da ke fitowa daga bakunansu a matsayin magana, domin abin da suke faɗa ba komai ba ne sai ƙarya" (xviii: 5).

The communists address Christians in the following manner: "If you adopt communism we shall destroy Islam, the religion that discriminates among people on account of their religion." But "it is a grievous thing that comes from their mouths as a saying, for, what they say is nothing but falsehood" (xviii: 5).

Ba za a iya cewa Musulunci yana bambanta mutane saboda addininsu ba, domin Musulunci yana ba dukkan mutane haƙƙoƙinsu na asali ba tare da wani bambanci ba. Musulunci yana haɗa dukkan mutane tare bisa tushen ɗan adam kawai, kuma a lokaci guda yana tabbatar musu da cikakken 'yancin zaɓar addinin da suke so, a ƙarƙashin kulawa da kariyarsa.

It cannot be said that Islam distinguishes among people on account of their religion because Islam confers the essential rights on all people without any distinction. Islam brings all people together on a purely human basis and at the same time guarantees them absolute freedom to adopt the religion of their choice, under its own care and protection.

Har ila yau, saboda Kiristocin Gabas su ma suna da marmarin kiyaye dangantakarsu ta tarihi da Musulmai da kare moriyar juna, muna fatan ba za su saurari wadannan masu yada farfaganda ko masu tawaye ba.

Besides, as the Christians of the East are also anxious to retain their historical links with Muslims and protect their mutual interests, let us hope that they would not listen to these propagandists or dissenters.