Ana yawan zargin wasu mutane batattu cewa wasu fannonin tsarin rayuwar Musulunci ba su da karbuwa a wurin mutane, kuma ba su dace da bukatun rayuwar zamani ba.

It is often alleged by some misguided people that some aspects of the Islamic way of life are no longer acceptable to people nor in line with the requirements of modern life.

Suna kuma ƙara da cewa wasu al'adun Musulunci an fara kafa su ne domin al'ummomin da suka gabata, don haka sun riga sun cika manufarsu, kuma sun zama takunkumai masu ja da baya waɗanda ke hana ci gaba da jinkirta shi.

They add that some Islamic traditions were originally laid down for past generations and, therefore, have exhausted their ends and have become reactionary restrictions which obstruct and delay progress.

Sau da yawa suna yin irin waɗannan tambayoyi:

They would frequently ask such questions:

"Har yanzu kuna dagewa kan haramta riba, wadda ta zama wajibcin tattalin arziki ba makawa a zamanin yau?" "Har yanzu kuna dagewa kan karbar Zakkar da raba ta a cikin garin da aka karbe ta? Zakka wata hanya ce ta da, wadda ba ta dacewa da tsarin gwamnati na zamani. Bugu da kari, Zakka tana wulakanta talakawan garin ko kauye ta hanyar sa su ji cewa su masu karbar sadaka ne daga masu arziki na cikin gari."

"Do you still insist on prohibiting usury which is an indispensable economic necessity of modern times?" "Do you still insist on collecting Az-Zakat and distributing it in the same town where it is collected? Az-Zakat is a primitive procedure which is incompatible with the modern system of government, Besides, Az-Zakat humiliates the poorer inhabitants of a town or village by making them feel that they are recipients of charity from the richer citizens".

"Har yanzu kuna dagewa kan haramta shan giya, caca, cakuduwar maza da mata ba tare da iyaka ba, rawa, da rike mata ko masoya - wadanda duk bukatu ne na zamantakewa da ba makawa wadanda dole ne a karbe su a matsayin wani bangare na ci gaba da bunkasa gaba daya?" Gaskiya ne cewa Musulunci ya haramta riba, amma ba gaskiya ba ne cewa riba bukata ce ta tattalin arziki. A zamanin nan an samu tsarin tattalin arziki guda biyu wadanda ba sa halatta riba. Duka Musulunci da kwaminisanci, duk kuwa da bambancinsu ta fuskoki da dama, sun haramta riba. Kwaminisanci ya samu karfin da ya dace wajen aiwatar da koyarwarsa, amma Musulunci bai tara karfinsa ba tukuna. To sai dai yanayin da ake ciki yanzu yana nuna cewa Musulunci yana kan hanyar samun iko da farfadowa.

"Do you still insist on prohibiting liquor-drinking, gambling, free association of the sexes, dancing and having mistresses and lovers-all of which are indispensable social necessities which must be adopted as part of the general progress and development ?" It is true that Islam prohibits usury but it is not true that usury is an economic necessity. In modern times there have been two economic systems which do not permit usury. Both Islam and communism, however different they may be in other respects, prohibit usury. Communism managed to find the necessary power for enforcing its doctrines, but Islam has not yet mustered its forces. But the present circumstances indicate that Islam is on the path to power and revival.

Idan dokar Musulunci ta tabbata, tsarin tattalin arzikin zai kasance bisa tushe mabambanta da riba, wanda ba zai zama ba kuma bukatar tattalin arziki. Haka kuma, kasar Rasha ta kwaminisanci ta kafa tattalin arzikinta bisa tushen da ya keɓe riba.

When the rule of Islam is established the economic system will be based on foundations other than usury which will not be and economic necessity. Similarly, communist Russia laid down its economics on a basis which excludes usury.

Babu shakka cewa riba ba wani abu ne da tattalin arzikin zamani ba zai iya rayuwa ba. Watakila tana da muhimmanci ga duniyar masu jari hujja, domin masu jari hujja ba za su iya wanzuwa ba tare da ita. Duk da haka, manyan masana tattalin arziki na Yamma ba sa amincewa da riba, kuma suna gargadin cewa za ta kai ga tarawar dukiya a hannun wasu 'yan kalilan. Talakawa za a rika kwace musu dukiya a hankali, don haka za su zama bayin masu arziki. Tsarin jari hujja na Yamma zai iya ba mu misalai da yawa da ke tabbatar da wadannan gaskiya. Ya kamata a tuna cewa Musulunci ya haramta riba da hodar iblis, wato ginshikai biyu na jari hujja, kimanin shekara dubu kafin jari hujja ta wanzu. Allah Madaukakin Sarki ne ya saukar da Musulunci, Wanda ke iya duba dukkan zamanu a lokaci guda, kuma Yana sane da irin munanan abubuwa, da bala'o'in tattalin arziki, da rikice-rikicen da riba za ta haifar.

There is no doubt that usury is not an indispensable economic necessity in modern times. It may be necessary for the capitalist world because capitalists cannot exist without it. Nevertheless, leading Western economists do not approve of usury and warn that it will inevitably lead to the accumulation of wealth in the hands of a few people. The masses will be gradually deprived of wealth and consequently they will be enslaved by the richer people. Western capitalism could supply us with many examples which prove these facts. It is to be remembered that Islam prohibited usury and monopoly, the two pillars of capitalism about one thousand years before the existence of capitalism. Islam was revealed by God Almighty Who can review all generations at one time, and Who knows what evils, economic catastrophes and feuds will be brought about by usury.

Riba na iya zama larurar wulakanci inda tattalin arziki ya dogara da taimakon kasashen waje.

Usury may be a humiliating necessity where economy is dependent on foreign aid.

Amma idan tattalin arzikinmu na Musulunci ya zama mai zaman kansa kuma ya kafu sosai, dangantakarmu da kasashen waje za ta dogara ne bisa musayar alheri ta hanyar yarjejeniya ta 'yanci, ba bisa mulki ko biyayya ba. A irin wannan hali, tattalin arzikinmu zai bi ka'idojin Musulunci wadanda suka haramta riba. Sauran duniya za su kalle mu a matsayin karfi mai ci gaba da tasowa.

But when our Islamic economy is independent and well established, our foreign relations will be based on free mutual reciprocity but not on subjection. In such a case our economy will be guided by Islamic principles which prohibit usury. The rest of the world will then look to us as a developing and progressive force.

Game da Az-Zakat, an riga an nuna cewa ba sadaka ba ce da ake bai wa talakawa ba, a'a farilla ce da Allah ya wajabta, kuma hakki ne da aka amince wa gwamnati.

As for Az-Zakat, it was previously pointed out that it is not a charity donated to the poor but an ordinance prescribed by God as well as a right entrusted to the state.

A wannan babi za mu yi magana ne a kan zargin da ake yi wa Musulunci saboda yanayin cikin gida na Az-Zakat, watau rabon zakka a cikin ƙauyen da ake tara ta.

In this chapter we shall deal with the accusation brought against Islam on account of the local character of Az-Zakat i.e. its distribution in the village where it is collected.

Abin takaici ne cewa masana da yawa za su yi matukar yabo da marhabin da duk wani tsarin da aka shigo da shi daga Yamma, su dauke shi a matsayin koli na wayewa, amma idan Musulunci ya bada shawarar irin wannan tsarin, sai a ga shi a matsayin alamar koma-baya da tsattsauran ra'ayi.

It is to be regretted that many intellectuals will greatly acclaim and welcome any western imported system and treat it as the pinnacle of civilization but when the same system is advocated by Islam it is regarded as a symbol of backwardness and reactionarism.

Ya dace a tunatar da irin waɗannan "masana" cewa tsarin mulki a Amurka yana kan tsarin rarraba iko gaba ɗaya. Ƙauye ko gari kowane yana da cikakken 'yanci a matsayin sashe mai zaman kansa ta fuskar tattalin arziki, siyasa da zamantakewa, a cikin tsarin gaba ɗaya na jiha da kuma Amurka baki ɗaya. Yanzu, majalisar birni ta kowane sashe mai zaman kansa tana sanya wasu haraji waɗanda ake karɓa daga mutanen sashen, kuma ana kashe su a kan ilimi.

It may be useful to remind such "intellectuals” that the administrative system in U.S.A. is based on absolute decentralization. The village or town is an independent economic, political and social unit within the general framework of the state as well as the United States. Now, the municipal council of each independent unit imposes certain taxes which are collected from the people of the unit and expended on the educational.

likitanci, sufuri da ayyukan zamantakewa na gari ko ƙauye guda. Idan kuɗin shiga ya fi kuɗin da aka kashe, ragowar za a aika wa hukumomin birni ko ga gwamnatin jiha.

medical, transport, social services of the same town or village. If the Revenues are more than the expenditure, the balance will be sent to the authorities of the city or to the state.

A wani bangaren kuma, idan kudaden shiga sun yi kasa da kashe-kashe, gwamnati ce za ta biya sauran kudin. Babu shakka wannan tsari ne mai kyau na gudanarwa wanda ke tsara kokarin al'umma kuma baya ɗora nauyin dukkan ayyuka a kan gwamnatin tsakiya. Sai dai hukumomin tsakiya ba za su iya fahimtar bukatun kananan yankuna kamar yadda hukumomin yankin suke fahimta ba.

On the other hand, if revenues are less than expenditure the balance will be paid by the state. There is no doubt that this is an excellent administrative system which organizes the efforts and does not burden the central government with all the services. On the other hand, central authorities cannot understand the requirements of smaller units in the same way as the local authorities do.

Malaman mu suna nuna matuƙar sha'awarsu ga irin wannan tsari. Sun manta cewa wannan tsari ne Musulunci ya kafa shekaru dubu goma sha uku da suka wuce. An karɓi haraji ta hannun hukumomin ƙauyuka na kowane ƙauye, kuma ana kashe shi wajen biyan buƙatun yankin. Duk wani rarar kuɗi tsakanin kuɗin shiga da kuɗin kashewa za a aika wa Baitul Mali na ƙasa, ko kuma a karɓo bashi daga gare shi.

Our intellectuals express their great admiration for such a system. They forget that this very system had been established by Islam thirteen hundred years ago. Taxes were collected by the local authorities of each village and were spent on the fulfillment of local needs. The balance between revenues and expenditure will be sent to or borrowed from the central Public Treasury.

Dangane da rarraba Zakat, an riga an yi bayani a baya cewa babu wani abu a Musulunci da ya tanadi cewa a ba masu karɓa ta hanyar kuɗi ko kayayyaki kawai. Ana iya rarraba ta ga matalauta a matsayin ayyukan ilimi da na lafiya, ko kuma ta hanyar tallafi kai tsaye ga waɗanda ba za su iya aiki ba saboda tsufa, rauni ko ƙuruciya.

As for the distribution of Az-Zakat, it was previously explained that nothing in Islam provides that it should be distributed to the recipients in cash or in kind only. It may be distributed to the poor in the form of educational, medical services or by direct support of those who cannot work owing to old age, weakness or infancy.

Idan muka aiwatar da dokokin Musulunci a cikin al'ummarmu ta yau, za mu bukaci kawai mu kafa kananan kungiyoyi wadanda ke kula da al'amuran cikin gida nasu a cikin tsarin cibiyoyin yanki: kasar, duniyar Musulunci, da kuma duniya baki daya.

If we apply the rules of Islam to our present society we shall have to do no more than to establish smaller units which look after their own local affairs within the framework of the regional centers: the state, the Islamic world and all the world.

Dangane da caca, giya da haɗuwar maza da mata ba tare da tsari ba, waɗannan Musulunci ya haramta su, ba tare da la'akari da hare-haren wauta na masu kiran kansu "masu ci gaba" ba. Yana da muhimmanci a tuna cewa ko a Faransa, inda shan giya ya yi wa mutane yawa katutu, wata mace memba a Majalisar Ƙasa ta gabatar kwanan nan da shawara don haramta giya.

As for gambling, liquor and free association of the sexes-these are prohibited by Islam regardless of the silly attacks of the so called "progressive" pioneers. It might be significant to remember that even in France which is wholly addicted to liquor, a lady member of the National Assembly has recently tabled a motion for the prohibition of liquor.

Shaye-shayen giya dabi'a ce ta wata cuta ta al'umma ko ta mutum daya. Giya da sauran miyagun kwayoyi ana bukatarsu ne kawai a cikin al'ummomin da suka lalace, inda banbance-banbancen da ke tsakanin azuzuwa suka yi yawa har wasu mutane suna rayuwa cikin alatu da wuce gona da iri wanda ke sanya hankulansu su mutu, yayin da wasu kuma suke rayuwa cikin talauci da rashi matsananci wanda ke tura su neman mafita daga gaskiya, su rayu a duniyar da suka kirkira da kansu. Miyagun kwayoyi da giya na iya yaduwa kuma a cikin al'ummomin da zalunci, azzalumanci ke mulki, ko kuma inda aka takaita 'yancin tunani ta hanyoyi da dama, ko kuma inda mutane suka mayar da hankali kacokan kan neman abin dogaro da kai, ko kuma inda mutane ke shan wahala saboda hayaniya mai ban tsoro da ban ki na injunan zamani. Amma wannan ba ya nufin cewa irin wadannan cututtukan al'umma suna halatta shaye-shayen giya. Shaye-shayen giya alama ce ta cutar. Yana da ma'ana a fara magance cutar al'umma kafin a haramta giya. Wannan shi ne ainihin abin da Musulunci ya yi. Ya kawar da dukkan cututtuka da dalilan da ke tura mutane zuwa shan giya; sannan kuma a lokacin ne ya haramta shan giya. Maimakon sukar Musulunci, ya kamata wayewar kan yammacin duniya ta zamani ta koyi yadda ake magance cututtukan ruhi ta hanyar sake tsara tattalin arziki, zamantakewa, siyasa, ilimi da lafiyar jiki.

Addiction to liquor is a symptom of social or individual malady. Liquor and other narcotics are needed only by delinquent societies where the differences among classes are so great that some people live in licentious luxury which deadens their senses while others live in utter deprivation which drives them to seek and escape from reality, and live in a world of their own invention. Narcotics and liquor may also spread in societies dominated by oppression, tyranny or in societies where freedom of thought is subjected to many restrictions, or where people are obsessed by the struggle for earning a living, or where people suffer from the hateful and monstrous noise of modern machinery. But this does not imply that such social maladies justify addiction to liquor. Addiction to liquor is a symptom of the malady. It is only logical that the social malady should be treated before prohibiting liquor. That is exactly what Islam did. It wiped out all the maladies and causes which drove people to liquor-addiction; then and only then it prohibited liquor-drinking. Instead of criticizing Islam, the modern western civilization should rather learn how spiritual maladies are treated by economic, social, political, intellectual and physical reorientation.

Dangane da caca, ba ma buƙatar mu tsaya sosai wajen nuna cewa mutane masu ƙarancin hankali ne kawai za su amince da ita.

As for gambling, we need not dwell at great length upon pointing out that only trivial-minded people would approve of it.

Yanzu bari mu tattauna batun cuɗanyar jinsi biyu, wato maza da mata, wanda ya zama cibiyar muhawara mai zafi.

Now let us discuss the question of the association of the sexes-which bas become the centre of great arguments.

Mutane da yawa masu tunani mara zurfi suna zargin Musulunci da komawa baya saboda takunkumin da ya sanya kan haɗuwar jinsi biyu. Suna nuna sha'awa mai yawa ga wayewar Faransawa, wadda ke barin masoya biyu su riƙe juna a wuraren jama'a, su manta da duk abin da ke kewaye da su yayin da suke cikin wata sumba mai daɗi. Babu wanda zai dame su, har ma ɗan sanda zai tsaya kusa da su don kare su daga masu wucewa. Kaiton wanda ya ƙi wannan yanayi saboda za a raina shi da kansa! Wasu kuma suna nuna sha'awa sosai ga salon rayuwar Amurkawa. A can, in ji su, mutane suna da gaskiya sosai da kansu. Suna yarda cewa jima'i larura ce ta halitta.

Many superficial-minded people accuse Islam of reactionarism on account of the restrictions it imposed on the association of the sexes. They express great admiration of the French civilization which permits a pair of lovers to hold each other in public places and for get all that is around when they are enraptured in a wonderful kiss. No one would trouble them, even the policeman would stand by to protect them from passers-by. Woe to those who resent such a scene because they themselves will be despised! Some others express great admiration for the American way of life. There, they say, the people are quite frank with themselves. They admit that sex is a biological necessity.

Saboda haka sun fahimci hakan, kuma suka kafa irin wannan buƙata. Kowane saurayi yana da budurwa, kowace budurwa kuma tana da saurayi. Sukan yi tare most of the time, su fita yawo, inda suke sauke nauyin sha'awa mai dagewa, suna biyan kiran jima'i. Suna dawowa daga irin waɗannan yawo cikin nutsuwa har su iya mayar da hankali ga karatunsu da aikinsu ta hanyar da za ta kawo ƙaruwar wadata da samarwa a kullum. Ta haka, dukkan al'umma za ta ci gaba.

Therefore they recognized this and fostered such necessity. Every lad has a girl friend and every lass has a boy friend. They accompany one another most of the time and go out for picnics where they rid themselves of the persistent sexual burden and respond to the call of sex. They return from such picnics so relaxed that they can devote themselves to their studies and work in a way which will bring about an ever-increasing measure of prosperity and production. In this manner, the whole nation will be going ahead.

Amma waɗannan mutane marasa zurfin tunani kuma masu ƙananan hankali, waɗanda suka yi tsabar sha'awar lalacewar ɗabi'ar Yamma, sun manta cewa Faransa ba ta iya tsayawa a harin farko na Jamus ba. An durƙusar da ita ba kawai saboda rashin horon soja da kayan yaƙi ba, har ma saboda ita al'umma ce wadda babu sha'awar girman kai na ƙasa a cikinta, al'umma da ta kasance tana nutsewa cikin lalacewa kuma ta gaji da jin daɗin sha'awa. Mutanen Faransa sun ji tsoron kada bama-bamai su lalata dogayen gine-ginen Paris da gidajen jin daɗinta. Shin wannan ne abin da waɗanda ake kira masana suke so mu yi?

But those trivial and superficial-minded people who are so enthralled by the Western moral corruption do forget that France could not withstand the first German attack. It was brought to its knees not only for lack of military training and equipment but also because it was a nation without any desire for national pride, a nation which used to wallow in corruption and was exhausted by sensual pleasures. The French people were afraid that the tall buildings of Paris and its houses of pleasure might be destroyed by bombs. Is this what the so called intellectuals want us to do?

Game da Amurka, ya isa a ambaci ƙididdigar Amurka wadda ta nuna cewa kashi 38 cikin 100 na 'yan mata a makarantun sakandare suna da ciki. Kashi na ɗaliban jami'a masu ciki ya fi haka ƙasa, saboda sun fi ƙwarewa wajen amfani da hanyoyin hana haihuwa.

As for America, it is sufficient to quote American statistics which shows that 38 % of secondary school girls are pregnant. The percentage of pregnancy among university undergraduates is less than that because they are more experienced in using contraceptives.

Babu shakka cewa kawar da nauyin jima'i buri ne mai daraja, kuma Musulunci yana ba wannan batu muhimmanci sosai saboda yana sane da cewa damuwa da jima'i zai rage samarwa kuma ya kulle mutane cikin duniyar jima'i wadda ba za su iya barinta ba. Amma burin da yake da daraja ya kamata a cimma shi ta hanyoyi masu daraja. Ba za a ce gurbata al'umma ko barin matasa su yi ta kwana da juna kamar dabbobi hanyoyi ne masu daraja ba.

There is no doubt that getting rid of the burden of sex is a worthy goal, Islam pays great attention to this question because it knows very well that the preoccupation with sex will decrease production and confine people to a world of sex from which they cannot depart, But a worthy goal should be realized through worthy means, It cannot be said that polluting society or permitting teenagers to rush out on one another as animals are worthy means.

Idan wasu mutane da suka ɓace suna ganin cewa babban ci gaban Amurka sakamakon lalatar jima'i ne, to a sanar da su cewa wannan ci gaba ne na abin duniya kawai, wanda zai iya kai ga maye gurbin mutum da robots. Amma game da dabi'un ilimi da na ruhaniya, kada a manta cewa Amurka ta bautar da baƙaƙen fata, tana yi musu mafi munin azabtarwa da bil'adama ya taɓa gani, kuma Amurka tana goyon bayan mulkin mallaka a kowane sashe na duniya. Ba zai yiwu a raba koma baya na ruhaniya da ake wakilta ta hanyar mika wuya ga sha'awoyin dabbanci da koma baya na ruhaniya da ake nunawa a mulkin mallaka da bauta ba. Dukansu suna da alaƙa da wani irin koma baya da al'ummomi masu wayewa na gaske ba za su faɗa cikinsa ba.

If some misguided people wrongly believe that the great American production is an outcome of sexual corruption, let them know that it is a purely materialistic production which may result in man’s replacement by robots. As for intellectual and spiritual values, it should not be forgotten that America enslaves negroes and subjects them to the worst treatment ever witnessed by humanity, America supports the cause of colonialism in all parts of the world. It is impossible to separate the spiritual decline represented by submission to animal passions and the spiritual decline manifested in colonialism and slavery-both are related to a kind of decline to which truly civilized nations would not descend.

Babu shakka mafi yawan mutane a wannan zamani suna samun babban jin daɗi daga zama tare da mata kyawawa masu kwarjini. Wannan gaskiya ne sosai, domin ɗanɗana abinci iri-iri ya fi daɗi fiye da maimaita abinci iri ɗaya! Amma shin jin daɗi ne kaɗai burin rayuwa? Kuma shin akwai wanda ya taɓa musanta cewa sha'awoyi marasa kamewa koyaushe suna da matuƙar sha'awa? Jin daɗin jiki da sha'awoyi marasa kamewa ba sababbin abubuwan da ƙasashen yammacin duniya na karni na ashirin suka gano ba ne. Helenawa, Romawa da Farisawa sun san irin waɗannan jin daɗi, kuma sun nutse har kunnuwansu cikin jin daɗin jiki. Amma shi ne nutsewar waɗannan al'ummomi cikin jin daɗin sha'awa ya karkatar da su daga ayyukansu masu muhimmanci, kuma hakan ne ya kan kawo ƙarshen mulkinsu da ikonsu.

There is no doubt that the majority of people in these days derive great Pleasure from associating with beautiful and elegant women. This is quite true because tasting a number of dishes is more desirable than having to repeat the same dish! But is pleasure, the only goal in life? And has anyone denied that the wild passions have always been highly desirable? The pleasures of the flesh and the unruly passions are not the discoveries of the western world of the twentieth century. The Greeks, the Romans and the Persians had known such pleasures and were down to their ears in the pleasures of the flesh. But it was the addiction of the said nations to the sensual pleasures that distracted them from their serious pursuits and invariably brought about the end of their rule and supremacy.

Duk da cewa Yamma tana da gagarumin ƙarfin abin duniya (kimiyya, samar da kayayyaki da yawa da kuma gaggawar neman aiki), har yanzu jarabarta ga sha'awace-sha'awace na jiki tana kaiwa ga raguwarta a wani sashi. Amma idan ba mu da ƙarfin da ya dace saboda yanayin ƙarni biyu da suka gabata bai mana dacewa ba, wane amfani muke fatan samu ta hanyar mika wuya ga sha'awoyinmu da sunan wayewa da ci gaba, ko saboda tsoron a zarge mu da zama masu adawa da ci gaba? Idan muka miƙa wuya ga sha'awoyinmu marasa kamewa, yanayinmu ba zai taɓa inganta ba, kuma koyaushe za mu kasance cikin tabarbarewa da koma baya. Duk waɗannan "masu tunani a sassauƙe" da ke kira da a watsar da al'adu ba komai ba ne face 'yan amshin shatan mulkin mallaka.

Although the West has considerable materialistic potentialities (science, mass production and the mad rush to work), yet its addiction to sensual passions is leading to its partial downfall. But if we do not possess the necessary power because the circumstances of the last two centuries were not in our favor, what benefits do we hope to gain by giving in to our passions in the name of civilization and progress or for fear of being accused of reactionarism? If we submit to our unruly passions our circumstances will never improve and we shall always be deteriorating and declining. All those “free thinkers” who advocate the abandonment of traditions are but colonialist stooges.

Mulkin mallaka yana fahimtar irin waɗannan marubuta da masana tunani, kuma yana sane da yadda suke yi masa hidima ga manufofinsa na mugunta, ta hanyar lalata ɗabi'u da xabi'un al'umma da kuma karkatar da hankalin matasa zuwa bin jin daɗi da sha'awace-sha'awace.

Colonialism understands and encourages such writers and thinkers and knows how much they serve its evil objectives by corrupting the morals and ethics of people and diverting the interests of the youth to the pursuit of pleasures and passions.

Sau da yawa muna jin wasu mutane marasa shiriya suna cewa: ku duba mata a al'ummomin Yamma, ku ga yadda aka ɗaukaka su daga kasancewa kawai mata zuwa cikakkun mata. Sun zama halittu masu cikakkiyar ma'ana suna taka rawa a rayuwar zamantakewa. Babu shakka, bayan mata sun shiga aikin yau da kullum tare da mu'amala da ɗayan jinsi, sun samu sabbin gogewa waɗanda ba za su samu ba idan sun takaita ayyukansu ga kula da gidajensu da 'ya'yansu. Amma bari mu yi wannan tambaya: Shin irin waɗannan gogewa sun ƙara wani abu ga ƙarfin mata a matsayinsu na mata? Ko kuwa sun ƙara wasu ƙarfin yayin da suka rage wasu?

We often hear many misguided people say: look at women in the Western societies and behold how they have been elevated from mere females to full-fledged women. They have become human creatures playing a role in social life. There is no doubt that women, after taking regular work and associating with the other sex, have had new experiences which could not have been available if they had confined their activities to looking after their homes and children. But let us ask this question: Did such experiences add anything to the capacities of women as such? Or did these add some potentialities while curtailing others?

Muna sake tambaya: Shin irin waɗannan abubuwan sun ƙara wani abu ga wanzuwar ɗan adam baki ɗaya? Ko kuwa sun ƙara wani abu ne kawai alhali kuma suna rage wasu bangarori na rayuwa?

We ask again: Did such experiences add anything to human existence as a whole? Or did these merely add something while curtailing other aspects?

Matar Yammacin Turai ta zama aboki nagari ga namiji. Tana karɓar wasan-soyayyarsa, tana amsa sha'awarsa ta jima'i, har ma tana raba wasu daga cikin matsalolinsa, amma ba ta ƙara zama matar aure ta gari ko uwa ta gari ba. Wannan yana tabbata ne da cewa yawan saki a Amurka ya kai matakin abin tsoro na kashi 40. A Turai, yawan saki ya ɗan yi ƙasa, amma ajiye ƙaramar mata da masoya abu ne da ya zama ruwan dare a tsakanin mutanen aure. Idan matar Yammacin Turai ta kasance matar aure ta gari kuma tana iya daidaita kanta a cikin iyali wanda za ta bai wa dukkan kulawarta, da yawan saki a Amurka ba zai kai haka ba, haka kuma guduwa daga gida ba zai zama ruwan dare a Turai ba. Haka nan ya kamata a nuna cewa mata masu aiki ba su da gogewar da ake buƙata don zama uwaye nagari. Ba su da lokacin, ba kuma su da hazaƙar tunani da ake buƙata wajen cika hakkokinsu na uwa.

The Western woman has become a good friend to man. She accepts his flirtation and responds to his sexual desires, and she even shares some of his problems but she is no longer a good wife or mother. This is supported by the fact that the rate of divorce in U.S.A. has reached a monstrous degree of 40 %. In Europe, the rate of divorce is a little lower but keeping mistresses and lovers is a common practice among married people. If the Western woman was a good wife and could settle in a family to which she would devote all her care, the rate of divorce in U.S.A. would not be so high nor would the escape from home be a common practice in Europe. It should also be pointed out that working women do not have the experiences necessary for good mothers. They would not have the time nor the psychological aptitude to meet their obligations as mothers.

Daga wani ɓangare kuma,ban da jin daɗi da nishaɗi, ɗan Adam gabaɗaya bai samu kusan komai ba daga haɗuwar maza da mata ba tare da iyakoki ba. Babu shakka babu mace da ta zama 'yar majalisa, minista ko shugaban sashe guda, ko dubbai ko miliyoyin matan da ke aiki a masana'antu, shaguna, gidajen shaye-shaye ko gidajen karuwanci, da zasu iya warware matsalolin duniya. Shin zai yiwu mace ba za ta taka rawa mai amfani a rayuwar al'umma ba sai dai ta yi jawabai a majalisa ko ta sanya hannu kan umarni a sassan gwamnati? Babu wanda zai ce mace ba ta taka muhimmiyar rawa a cikin al'umma idan ta renon 'ya'yanta yadda ya kamata kuma ta bai wa duniya 'yan ƙasa nagari. Mace na iya bugu da yabon jama'a a majalisa ko da sha'awar mutane a cikin tarurruka da titi, amma duk waɗannan ba komai ba ne idan aka kwatanta da hatsarin bai wa duniya tsararraki marasa uwa, waɗanda ba su taɓa jin ƙaunar da ke kawar da mugayen sha'awoyi a cikin zukatansu ba. Irin wannan ƙauna uwaye ne kawai waɗanda suka sadaukar da kansu gaba ɗaya ga wannan aiki mai tsarki ke iya bayarwa.

On the other hand, apart from pleasure and delight humanity as a whole has almost gained nothing from the free association of the sexes. There is no doubt that neither the few women who have become deputies, ministers or heads of departments, nor the thousands or millions of them who work in factories, stores, public houses or brothels, could solve the problems of the world. Is it possible that a woman cannot play an effective part in the social life except by making speeches in parliament or signing directives in departments? No one can say that a woman does not playa prominent part in society when she brings up her children in the proper way and presents the world with good citizens. A woman may be intoxicated by ovation in parliament or admiration in salons and streets but all these are nothing when compared to the danger of supplying the world with motherless generations who have not experienced the love which neutralizes the evil desires in their souls. Such love is only given by mothers who are completely devoted to such a sacred duty.

Gaskiya ne cewa bai kamata mu yi wa mata tsauri ba ta hanyar hana su jin daɗin rayuwa, ko hana su tabbatar da kasancewarsu a matsayin mutane masu zaman kansu.

It is true that we should not be too hard on women by depriving them of the pleasures of life, or of asserting their personal existence.

Amma rayuwa ba ta ba mu damar — mu maza da mata — mu bi hanyoyinmu ko mu tabbatar da kasancewarmu yadda muke so ba.

But life does not permit us-both men and women-to have our own ways or to assert our existence in the manner we like.

Idan muka zama masu son kai har mu ji daɗin rayuwa ba tare da wani iyaka ba, me zai faru?

What would happen if we are selfish enough to enjoy ourselves without any limits?

Za a gaji mu da tsararraki masu wahala, wahalarsu kuwa za ta zama sakamakon son kai da laifinmu. Ba ya cikin amfanin mata a matsayinsu na jinsi cewa tsararraki masu zuwa su sha wahala kawai saboda matan wani zamani sun samu jin daɗi fiye da kima.

We shall be succeeded by miserable generations whose misery would be the outcome of our selfishness and delinquency. It is not in the interest of women as a sex that future generations may be miserable simply because the women of a particular generation have had excessive pleasure.

Ba za a iya zargin Musulunci da aiki don maslahar dukkan tsararraki ba tare da fifita wata tsara a kan wata ba, saboda yana kallon bil'adama a matsayin dogon jerin tsararraki masu haɗe da juna. Amma Musulunci zai iya fuskantar zargi idan zai hana dukkan nau'o'in jin daɗi, ko ya yaƙi abubuwan da ɗabi'a ta halitta ke so, ko ya danne su.

Islam cannot be blamed for acting in the interest of all the generations without favoring anyone generation to others because it regards humanity as an endless chain of connected generations. But Islam might be blamed were it to prohibit all kinds of pleasures or fight against natural propensities or repress them.