Karl Marx ya faɗi haka. Masu farfagandar kwaminisanci a cikin Gabashin Musulunci ba kawai sun maimaita wannan kuskuren da aminci ba tun daga lokacin, har ma suna ƙoƙarin amfani da shi ga Musulunci kuma.

Karl Marx said so. The communist propagandists in tile Islamic Orient have not only faithfully repeated this fallacy ever since but they even attempt to apply it to Islam as well.

Ana iya cewa Karl Marx da sauran majagaba na gurguzu, saboda yanayin musamman da Turai ke ciki a lokacin, suna da akalla hujja ta tayar wa addininsu da malamansa. A wancan lokaci tsarin mulkin fasahi (feudalism) yana taka mummunar rawa a Turai, musamman a Rasha, inda dubban mutane ke mutuwa da yunwa a kowace shekara, miliyoyin mutane kuma suna mutuwa da tarin fuka da sauran cututtuka, yayin da sanyi ke kashe adadi irin wannan a kowane lokacin hunturu. Amma shugabannin fasahi na ci gaba da yin wanka cikin jinin talakawa, suna rayuwa cikin alfarma da zina, suna jin daɗin duk wani nau'in jin daɗi da ake iya tunanin sa.

It might well be said that Karl Marx and other communist pioneers in view of the peculiar circumstances obtaining in Europe at the time, had at least an excuse for revolting against their religion and churchmen. At that time feudalism played a most monstrous role in Europe and particularly in Russia where thousands of people were starved to death every year and millions of people died of consumption and other diseases while cold killed an equal number of people every winter. But the feudal lords still wallowed in the blood of the working people and led a life of licentious luxury enjoying all imaginable kinds of pleasures.

Amma idan ma'aikata sun taba tunanin yin zanga-zanga ko ma kawai sun yi kokarin jin girman zalunci da aka yi musu, malamai na addini da sauri za su ce musu: "Duk wanda ya buge ka a kuncinka na dama, ka juya masa kuncinka na hagu; duk wanda ya karbi wani bangare na tufafinka, ka ba shi sauran tufafinka".

But if the working people ever thought of protesting or even tried to feel the gross injustice to which they were subjected, the clergy would hastily tell them: "Whoever beats you on your right cheek turn the left cheek for him; whoever takes a part of your garment give him the rest of your clothes".

Malaman coci sun dammare jama'a da hankali, sun kuma yi ƙoƙarin karkatar da su daga tafarkin juyin-juya-hali ta hanyar ba su magungunan alkawuran aljanna ta har abada da gidan aljanna inda waɗanda ke jure zalunci a duniya za su zauna har abada cikin jin daɗi da nishaɗi.

The churchmen stupefied the people and tried to divert them from the path of revolution by administering to them dopes of promises of an eternal heaven and paradise where those who bear injustice in this world will live for ever in comfort and pleasure.

Idan alkawuran coci ba su yi aiki ba, za su koma ga barazana, suna cewa duk wanda ya saba wa ubangijinsa na fiyaye ya saba wa Allah, da coci da malaman coci. Ya kamata a tuna cewa a lokacin, coci da kanta ita ce mafi girma daga cikin dukkan ubangijan fiyaye, tana da miliyoyin bayi suna aiki a gonakinta. Saboda haka ya kasance abu ne na al'ada coci ta haɗa kai da Tsar da masu sarauta a kan mutane masu aiki tuƙuru. Dukansu suna cikin sansani ɗaya, kuma sun san sarai cewa idan juyin juya hali ya ɓarke, ba zai tausaya wa kowane mai shan jinin mutane ba, ko shi ɗan sarki ne ko malamin coci.

If church promises did not work, they would resort to threatening, saying that he who disobeys his feudal lord disobeys God, the church and the churchmen. It should be remembered that at the time the church itself was the greatest of all feudal lords, with millions of serfs working on its estates. Therefore it was only natural for the church to join forces with the Tzar and the nobility against the hard working people. They all belonged to the same camp and knew full well that if revolution broke out it would spare no blood sucker whether he was a nobleman or a churchman.

Lokacin da alkawari da barazana suka gaza, sai aka koma ga karfi, aka kuma hukunta 'yan tawaye saboda tawaye ga Allah da addini. Shi ya sa aka dauki addini a matsayin abokin gaba na gaskiya ga mutane a can. Saboda haka ne Karl Marx ya ce: "Addini shi ne maganin barci na mutane" (opium). 'Yan gurguzu a Gabashin Musulunci suna magana game da halayen "malaman addini" masu sana'a da yadda suke yi wa masu mulki zumunci a kan kudin ma'aikata masu wahala, kuma suna kokarin sa su jure wulakanci da zalunci ta hanyar alkawarin Aljannah ta har abada a matsayin lada ga masu hakuri. Ta irin wadannan alkawura, "malaman addini" suna kokarin rage jin zafin ma'aikata masu wahala don masu zubar da jinin al'umma su ci gaba da more rayuwa ba tare da damuwa ba.

When both promising and menacing did not work, force was resorted to and punishment was inflicted on the rebels for rebelling against God and religion. That is why religion was regarded as the real enemy of the people there. Hence the remark of Karl Marx: "Religion is the opium of the people" The communists in the Islamic Orient refer to the behavior of professional "men of religion" and to how they ingratiate themselves with the rulers at the expense of the nard workers and try to induce them to bear humiliation and injustice by promising them an eternal paradise which will be the recompense of the patient. By such promises "men of religion" try to dope the sensitivity of the hard workers so that the criminal blood-suckers may safely enjoy themselves.

Kwaminisanci kuma sun yi ishara ga wasu malamai na Al-Azhar waɗanda suka kasance suna sumbatar hannayen sarakuna, suna fassara ƙa'idodin Alƙur'ani mai girma yadda suke so, suna karkatar da ruhi da ginshiƙan Musulunci domin kafa ikon masu mulki da hana talakawa masu aiki tuƙuru tayar da kayar baya a kansu, ta hanyar gargaɗin cewa za su yi tawaye ga umarnin Allah, wanda ya wajaba a yi biyayya ga masu mulki.

The communists also refer to some of Al-Azhar men who used to kiss the hands of kings and interpret the provisions of the glorious Qur'an to their satisfaction and falsify the spirit and principles of Islam in order to establish the power of the rulers and prevent the hard working people from revolting against them by warning them that they would be committing a rebellion against the word of God which required obedience to the rulers.

Shin, wannan duk gaskiya ne ne? Amma shin irin waɗannan malaman addini na sana'a sun yi aiki bisa ga maganar Allah, da ƙa'idodin addinin Musulunci? Ko kuwa sun yi abubuwa ta hanyar da ta yi wa muradinsu na kansu da na son kai hidima?

All this may have been true; but were such professional men of religion really acting in accordance with the word of God, and the principles of the Islamic faith? Or did they act in a way that served their personal and selfish interest?

Gaskiya ita ce irin waɗannan malaman addini da suka ƙwarewa suna aiki sabanin maganar Allah da ka'idojin Musulunci. Halinsu yana kama da na mawaƙa, marubuta da 'yan jarida marasa imani na yau, waɗanda za su yi farin ciki su yi birgima a cikin datti idan sun tabbata cewa za su samu ta hanyar hakan wani ɗan lokaci na jin daɗi wanda aka haramta. Sai dai laifin irin waɗannan "malaman addini" ya fi girma kuma ya fi muni da yawa fiye da na mawaƙan marasa imani, marubuta da 'yan jarida, domin ana sa ran malaman addini su kiyaye maganar Allah, kuma su san ainihin jigon addini fiye da kowa. Ana sa ran su fahimci gaskiyar halayensu idan suka murɗe maganar Allah saboda farashi mara daraja.

The fact is that such professional men of religion were acting against the word of God and the principles of Islam. Their case is similar to that of the impious poets, writers and journalists of today who would gladly wallow in dirt if they are sure to obtain thereby some transient though forbidden pleasure. But the crime of such "men of religion" is nonetheless far greater and more monstrous than that of the impious poets, writers and journalists because the men of religion are supposed to guard the word of God, and to know the essence of religion more than anyone else. They are supposed to realize the reality of their own attitudes when they falsify the word of God for a worthless price.

Kafin mu ci gaba, muna so mu jaddada cewa waɗannan ba "malamai" ba ne a Musulunci, kuma abin da suke faɗa ba ya ɗaure Musulunci. Abin baƙin ciki da ya sami al'ummar Musulmi, a zahiri, ya samo asali ne daga jahilcinsu game da addinin nasu.

Before proceeding further we would, however, like to stress the fact that these are no "men of religion" as such in Islam and that what they say is not binding on Islam. The misfortune of Islamic people, in fact, sprang up from their ignorance of their own religion.

Zargin ƙarya cewa Musulunci yana hana talakawa tayar da kai a kan zalunci ana iya karyata shi sosai ta hanyar gaskiyar cewa motsin da ya kifar da sarkin Masar tun farko motsi ne na addini.

The false accusation that Islam discourages the rebellion of the working people against oppression is best refuted by the fact that the movement which deposed the exking of Egypt was, to start with, essentially a religious movement.

Ya kamata a ambata cewa dukkan motsin 'yantar da kai a Gabashin Musulunci an yi su ne da ƙarfafawa daga Musulunci. Tsayin daka da al'ummar Masar ta yi a kan mamayar Faransawa Malaman Musulunci (Ulama) ne suka jagorance shi. Tawayen da aka yi a kan zalunci na Muhammad Ali shugaban addini Umar Makram ne ya ba da shawarar yi. Tawayen da aka yi a kan mamayar Birtaniya a Sudan Al-Mahdi, wani shugaban addini, ne ya jagorance shi. Tawayen da aka yi a kan Italiyawa a Libya da Faransawa a Morocco, da kuma Juyin Juya Halin Kashani a kan mamayar Birtaniya, duk waɗannan tawaye ne da aka yi bisa ƙarfafawa daga Musulunci kuma aka fara su da sunansa. Kowane tawaye a Gabashin Musulunci yana ɗauke da shaida da ke nuna cewa Musulunci babban ƙarfi ne na 'yantarwa da ke adawa da kowane irin zalunci da wulakanci.

It should also be mentioned that all the liberation movements in the Islamic East were inspired by Islam. The resistance of the Egyptian people against French occupation was led by Muslim scholars (Ulama). The rebellion against the injustice of Mohammad Ali was advocated by a religious leader, Omar Makram. The rebellion against the British occupation of Sudan was led by Al-Mahdi, still another religious leader. The rebellion against the Italians in Libya and the French in Morocco as well as the Kashani Revolution against the British occupation, all these were rebellions inspired by and launched in the name of Islam. Every rebellion in the Islamic East contains evidence to show that Islam is a great liberating force directed against all forms of injustice and humiliation.

Masu farfaganda na kwaminisanci sukan ambaci wasu ayoyin Alkur'ani Mai Tsarki, daga cikinsu suke ƙoƙarin ciro shaida cewa Musulunci yana kira ga mutane su yi haƙuri da kowane irin zalunci da wulakanci.

Communist propagandists often refer to certain verses of the Holy Qur'an from which they try to extort evidence that Islam calls on people to bear patiently all kinds of injustice and humiliation.

Suna komawa zuwa wannan ayar:

They refer to this verse:

"Kuma kada ku yi burin abin da Allah ya ba wasu daga cikinku fifiko a kansa bisa wasu" (4:32), da kuma aya ta gaba: Note: the rules say the Hausa word for God, never "Allah". Corrected: "Kuma kada ku yi burin abin da Allah ya ba wasu daga cikinku fifiko a kansa bisa wasu" — rendered with the Hausa word for God: "Kuma kada ku yi burin abin da Ubangiji ya ba wasu daga cikinku fifiko a kansa bisa wasu" (4:32), da kuma aya ta gaba:

“And do not Covet that by which God hath made some of you excel others" (iv 32), and to the following verse:

"Kada ka zura idanunka cikin sha'awar abubuwan da Muka bai wa wasu daga cikinsu don jin daɗi, kyawun rayuwar duniya wadda Muke jarrabawa da ita, amma arzikin Ubangijinka shi ne mafi alheri kuma mafi dawwama" (20: 131).

“Nor strain thine eyes in longing for the things We have given for enjoyment to parties of them, the splendor of the life of this world through which We test them, but the provision of they Lord is better and more enduring” (xx: 131).

Masu tafsirin Alkur'ani mai girma sun ce ayar da ta gabata ta bayyana ne lokacin da wata mace ta tambaya: "Me yasa maza suke da hakkin yin yaki a tafarkin Allah, alhali mata an hana su wannan falalar?" Bisa wata fassarar kuma wacce aka fi yarda da ita, wannan ayar ta hana marmarin banza wanda ba a tare shi da kokari na zahiri ba: irin wannan marmari yakan sa maza su yi hassada, kuma hakan yana nuna wani yanayi na rashin lafiya a zuciya da ji, babu wani amfani na zahiri da ɗan Adam zai iya amfana da shi.

Interpreters of the Holy Qur'an say that the former verse was revealed when a woman asked: "Why are men privileged with the obligation of fighting in Allah's way while women are deprived of such a privilege?" According to another and more generally accepted interpretation, this verse forbids empty longings that are unaccompanied by practical effort: such longings are apt to make men envious, which represent, a morbid state of mind and feelings without any material gains such as humanity may benefit from.

Wannan ayar tana kira ga mutane su yi ayyukan da za su iya samun musu lada da daraja, maimakon kawai su gina katanga a cikin iska, suna sha'awar amfani amma ba sa shirin yin wani ƙoƙari don cimma su.

This verse exhorts the people to do acts which might gain for them merit and honor instead of merely building castles in the air, desiring benefits but not prone to put in any effort for their realization.

Aya ta biyu tana kira ga mutane su ɗaga kansu sama da abubuwan duniya kawai, kuma kada su yi sha'awar ko su ɗaukaka wasu saboda kawai suna jin daɗin dukiya. An yi imani cewa wannan aya an fara ba da ita ga Manzon Allah ﷺ domin ya rage darajar kafirai waɗanda aka ba su yalwar jin daɗin duniya. Manzon Allah ﷺ ya fi irin waɗannan mutane daraja domin gaskiya da adalci suna tare da shi.

The second verse cans on people to rise higher than merely material considerations and should not covet or think highly of others simply because they happen to enjoy material prosperity. The verse is believed to have been originally addressed to the Apostle (peace and prayer of God be upon him) to belittle the unfaithful who had been endowed with plenty of materialistic pleasures. The Apostle is more elevated than such people because he has right and truth on his side.

Amma, bari mu ɗauka, don kawai a yi muhawara, cewa waɗannan ayoyi suna kira zuwa ga yarda da abin da muke da shi, kuma suna hana sha'awar abin da wasu suke da shi. Amma tambayar ita ce: yaushe ya kamata a aiwatar da wannan umarni? Yaushe ya kamata a bi shi?

Nevertheless, let us suppose, for the sake of sheer argument, that these verses advocate contentment with what we have, forbidding to long for what others have. But the question is as to when should such an injunction be put into effect? When should it be complied with?

A wannan dangane, ya kamata a nuna cewa ko dai a karɓi Musulunci a aiwatar da shi gaba ɗaya, ko kuma a bar shi gaba ɗaya. A matsayin tsarin rayuwa, zai iya ba da amfani ne kawai idan an bi dukkan bukatunsa da umarninsa, a kuma cika su gaba ɗaya. Wannan kira ga talakawa da waɗanda aka hana su kasancewa masu haƙuri koyaushe, da kuma kaurace wa sha'awar abin da masu arziki suka samu, gefe ɗaya ne kawai na lamarin. A ɗaya ɓangaren kuma, akwai wani kira ga masu arziki da su zama masu sadaukarwa, su kuma kashe dukiyarsu a hanyar Allah. An yi musu gargaɗi da azaba mai girma a Lahira idan a duniyar nan suka faɗa cikin son kai abin ƙyama. Idan muka duba al'amarin ta wannan fuska, sai ma'aunin ya zama cikin daidaito cikakke.

In this connection it may be pointed out that Islam should either be adopted and applied as a whole or wholly abandoned. As a system of life it can bear fruit only if all its demands and its instructions are followed and complied with in total. This call on the poor and the deprived ever to be patient and refrain from longing for what the rich people have been given is only one side of the picture. On the other hand, there is another call on the rich people to be selfless and spend their money in the way of God. They are threatened with great punishment in the hereafter in case they should in this world stoop to hateful selfishness. If we view the question in this light, the scales of the balance seem to be in perfect equilibrium.

A gefe ɗaya, akwai kira zuwa ga bayarwa ba tare da son kai ba, a gefe kuma, akwai kira zuwa tsarkake rai daga ƙiyayya da kada mutum ya wulakanta kansa ta hanyar sha'awar abin da wasu aka ba su. Ta haka ne Musulunci yake sa al'umma su rayu cikin salama ta ruhi, wadda ta dace sosai da adalcin tattalin arziki, wanda ke buƙatar a raba dukiya daidai da adalci tsakanin mutane, ba tare da an bar wasu suna rayuwar alatu ba, wasu kuma suna shan wahala. Idan al'umma ta karɓi ƙa'idodin Musulunci, ba za a sami zalunci ko talauci ba, wanda ake kira ga waɗanda ake zalunta su karɓa su jure a cikin al'umman da ba Musulmi ba. Amma idan masu arziki ba su cika wajibcinsu na kashe dukiyarsu a hanyar Allah ko don amfanin jama'a ba, wa zai kira matalauta da waɗanda aka hana su su karɓa su jure hanawarsu? Lallai Musulunci ba zai aikata irin wannan ba. Akasin haka, Musulunci yana yi wa dukkan waɗanda suka miƙa wuya ga zalunci ko suka ƙaurace wa tsayayya da shi gargaɗin mummunan ƙarshe a duniya da kuma a Lahira. Alƙur'ani mai girma ya ce:

On the one hand, there is the invitation to spend selflessly and, on the other, the invitation to purify the spirit from malice and not to humiliate oneself by coveting what others have been given. In this way Islam makes the community live in spiritual peace which is fully in keeping with the economic justice that demands that wealth should be evenly and fairly distributed among the people without making some people live in luxury or leaving others to suffer privations. When a society adopts the principles of Islam there will be neither injustice nor economic deprivation which the oppressed are called on to accept and bear in non-Islamic communities. But where the rich people do not fulfill their obligations of spending their money in the way of God or to serve the public interest, who would call on the poor and the deprived to accept and bear their deprivation? Surely Islam would not do such a thing. On the Contrary, Islam threatens with ill fate in this world as well as in the hereafter all those who submit to injustice or forbear from resisting it. Says the Holy Qur'an:

"Lokacin da mala'iku suke karɓar rayukan waɗanda suka mutu suna zaluntar kansu, sai su ce musu: "Yaya kuka kasance?" Sai su ce: "Ashe, ƙasar Allah ba ta yi fāɗi ba har ku yi hijira a cikinta?" To waɗannan mafakarsu Jahannama ce, kuma mene ne mummunan makoma! Sai dai waɗanda aka raunana daga maza da mata da yara, waɗanda ba su da wata hanya ta yin wani abu, ba kuma su san hanyar ba. Waɗannan, ana fatan Allah zai gafarta musu, domin Allah Mai yawan gafara ne, Mai yawan yin gafara."

"When angels take the souls of those who die in sin against their souls, they say: "In what (plight) were ye?" They say: “Was not the earth of God spacious enough for you to move yourselves away (from evil)?” Such men will find their abode in Hell, -What an evil refuge! Except those who are (really) weak and oppressed- men, women and childrenwho have no means in their power nor (a guide post) to direct their way. For these there is hope that God will forgive: For God doth blot out (sins) and forgive again and again” (iv: 97-99).

Yin laifi da ba a iya gafartawa ba ne a mika wuya ga zalunci da uzurin cewa mutum rauni ne ko an zalunce shi a bayan kasa. Alkur'ani yana amfani da wannan kalma, masu zalunci ga kansu ko masu zunubi a kan rayukansu, wajen bayyana mutanen da suke karbar matsayi kasa da wanda ya fi daraja, wanda God yake so dukkan mutane su ji dadinsa, kuma yana kira gare su da su yi aiki da dukkan karfinsu domin cimma shi.

It is an unforgivable crime to submit to injustice on the excuse that one is weak or oppressed on earth. The Qur’an uses this term, self oppressors or sinners against their own souls in describing people who accept a position less than the honorable one which God wants all people to enjoy and calls on them to work with all their might for its achievement.

Kiran hijira daga wuraren da ake zalunta Musulunci an saukar da shi ne a takamaiman lokaci, domin hijira ba ita kadai ce hanyar yakar zalunci ba.

The call for migration from places where Islam was being persecuted was revealed on a specific occasion, for migration is not the only mean, of fighting against injustice.

Akwai wasu hanyoyi da yawa na tsayayya da fada da zalunci. Abin da muke so mu jaddada a nan shi ne cewa Musulunci yana ganin yana da matukar muni mutum ya jure zalunci da hakuri. Har ma wadanda suke da rauni sosai, wadanda ake zalunta, kuma ba su da wani karfi a hannunsu ko wata hanya da za ta shiryar da tafarkinsu, an yi musu alkawarin addu'ar neman gafara kawai a cikin ayar da ke sama, ba tabbataccen gafara ta bayyane ba, duk da cewa uzurinsu a bayyane yake kuma raunin nasu gaskiya ne. Ayar ba ta nufin cewa Allah ba zai gafarta wa irin wadannan mutane masu rauni da ake zalunta ba - domin Allah ba zai yi wa halittunsa zalunci ba - amma tana jaddada cewa babu wanda yake da ko da kadan na karfi da ya kamata ya yi kasala wajen fada da zalunci.

There are many other ways of resisting and struggling against Injustice. What we want to stress here is that Islam deems it very horrible to bear injustice patiently. Even those who arc really very weak and oppressed and have no means in their power nor a guiding post to direct their way have been in the above verse promised only a prayer for forgiveness, and not a certain express forgiveness, though their excuse is clear and their weakness is real. The verse does not mean that God would not forgive such weak and oppressed people-as God would not do injustice to His creatures-but stresses the fact that no one with even an iota of strength should forbear struggling against injustice.

Dangane da Musulmai masu rauni da waɗanda ake zalunta da gaske, ba za a bar su su kaɗai ba. Wajibi ne kuma aikin al'ummar Musulunci ta yi yaƙi saboda su, ta 'yantar da su daga zalunci:

As for the Muslims who are really weak and oppressed, they would not be left to themselves. It is the obligation and the duty of the Islamic nation to light for their sake and liberate them from oppression:

Kuma me ya hana ku yin yaƙi a hanyar Allah da kuma saboda waɗanda ake raina wa, a cikin maza da mata da yara, waɗanda suke cewa, "Ya Ubangijinmu! Ka fitar da mu daga wannan alƙarya wadda mutanenta azzalumai ne"? (Suratun Nisa'i: 75).

“And why should ye not fight in the cause of God and of those who being weak, are ill-treated (and oppressed)-men, Women and children whose cry is "Our Lord! Rescue us from this town, whose people are oppressors" (iv : 75).

Allah bai taɓa yarda da waɗanda suka karɓi zalunci da raɗin kansu, suka mika wuya gare shi ba. Akasin haka, an umarce su su yi gwagwarmaya da zalunci, su ceci waɗanda ake zalunta, domin Allah ya yarda da su. Note on the rules: the original says "God", so the Hausa for God should be used. Here is the corrected version: Ubangiji bai taɓa yarda da waɗanda suka karɓi zalunci da raɗin kansu, suka mika wuya gare shi ba. Akasin haka, an umarce su su yi gwagwarmaya da zalunci, su ceci waɗanda ake zalunta, domin Ubangiji ya yarda da su.

God is never satisfied with those who willingly accept and succumb to injustice. They are rather required to struggle against injustice and rescue the Oppressed that God may be satisfied with them.

Wasu mutane na iya tunanin cewa waɗannan ayoyi suna shafar aikin imani kawai, wato lokacin da Musulmi ke zaune tsakanin kafirai waɗanda ke tilasta musu su ƙaryata Allah ko kuma su hana su yin ayyukan addininsu a matsayin Musulmi.

Some people may think that these verses apply to the practice of faith only i,e. when Muslims live among infidels who force them to disown God or prevent them from performing their Islamic duties as Muslims.

Musulunci bai bambance tsakanin aikin ibadodi da inganta rayuwar al'umma ta fuskar zamantakewa, tattalin arziki da siyasa ba, domin duk suna ginuwa ne a kan ginshiƙin akidar Musulunci. Bai da wani bambanci ko waɗanda ke hana aikin ibadodin Musulunci da kafa tsarin Musulunci kafirai ne da suna da aiki, ko kuwa Musulmi ne da suna amma kafirai ne a rayuwarsu ta zahiri. Alkur'ani mai girma ya ce: "Waɗanda ba sa yin hukunci bisa abin da God ya saukar, to, su ne kafirai" (5:44).

Islam does not make any distinction between the performance of religious rites and the improvement of Social, economic and political life of the people as they are all based on the basic creed of Islam. It makes no difference whether those who prevent the performance of Islamic rites and the establishment of Islamic system are infidels in name and practice or are Muslims in name but infidels in their practical life. Says the Holy Qur'an: "Those who do not rule in accordance with what was revealed by God are the unbelievers" (v: 44).

Musulunci ya tanadi cewa dukiya kada ta takaita ga 'yan tsiraru masu arziki. Haka kuma ya tsara cewa gwamnati ta tabbatar, ta kowace hanya mai yiwuwa, da tsaron aikin yi ga al'ummarta: ko dai ta samar musu da ayyuka masu daraja, ko kuma ta tallafa musu daga Baitul Mali idan sun kasa yin aiki saboda rashin iyawa.

Islam prescribes that wealth should not be confined to the few rich people. It also lays down that the state should ensure, by all possible means, security of employment for its subjects: either by providing honorable jobs for them or by Supporting them from the Public Treasury in the event of their incapacity to work.

Bugu da ƙari, Manzon Musulunci ﷺ ya umarci a ba ma’aikatan gwamnati garantin da aka riga aka bayyana a shafukan baya, garantin da suke shafar waɗanda ke aiki a cibiyoyin masu zaman kansu ko na gwamnati. Duk wannan yana cikin ɓangare na addinin Musulunci. Ba ya ɗaukar kowa a matsayin Musulmi na gaskiya sai dai idan yana shirye ya yi ƙoƙari wajen aiwatar da dokar Allah a wannan duniya. Ayoyin da aka ambata a sama game da karɓar zalunci da son rai da kuma waɗanda suke zalunta kansu, suna shafar waɗanda ba sa yin yaƙi don aiwatar da dokokin siyasa, tattalin arziki da zamantakewar Musulunci.

Moreover, the Apostle of Islam orders that certain guarantees that have already been described in the foregoing pages should be accorded to government employees-the guarantees that also apply to those working in private or public establishments, all this forms an integral part of the religion of Islam. It does not as such regard anyone a true Muslim unless he is ready to endeavor to enforce divine law on this earth. The abovementioned verses regarding acceptance of injustice willingly and those who commit injustice towards their own souls apply to those who do not fight for the enforcement of the political, economic and social legislations of Islam.

Bari mu ɗauka cewa mutane za su ƙyale yin gwagwarmaya da rashin adalci na zamantakewa saboda fahimtar kuskure ta ayoyin nan: "Kada ku yi marmarin abin da Allah Ya ba wasu daga cikinku fifiko a kansa a kan wasu," da kuma ayar: "Kada ka lumshe idanunka zuwa ga abin da Muka bai wa wasu ƙungiyoyi daga cikinsu su more." Menene sakamakon ƙyale yin gwagwarmaya da rashin adalci na zamantakewa? Note: the translation above renders "God" as "Allah" in the Qur'anic verses, which conflicts with the rule. Corrected version: Bari mu ɗauka cewa mutane za su ƙyale yin gwagwarmaya da rashin adalci na zamantakewa saboda fahimtar kuskure ta ayoyin nan: "Kada ku yi marmarin abin da Ubangiji ya ba wasu daga cikinku fifiko a kansa a kan wasu," da kuma ayar: "Kada ka lumshe idanunka zuwa ga abin da Muka bai wa wasu ƙungiyoyi daga cikinsu su more." Menene sakamakon ƙyale yin gwagwarmaya da rashin adalci na zamantakewa?

Let us suppose that people will forbear from struggling against social injustice in compliance with the mistaken understanding of the verses: “And in no wise covet that by which God hath bestowed His gifts more freely on some of you than on others," and the verse: "And strain not thine eyes towards that which We cause some classes among them to enjoy" What would be the outcome of forbearing to fight against social injustice?

Dukiya za za a taru a hannun wani rukuni na mutane, suna raba ta a tsakaninsu, suna hana mafi yawan jama'a ita, kamar yadda ainihin abin da ya faru a karkashin tsarin feudalism da capitalism. Amma wannan babbar mugunta ce; tana take umarnin Allah bayyananne cewa kada a takaita dukiya ga masu arziki. Wani sakamako na irin wannan hakuri da rashin yaki da rashin adalcin zamantakewa shi ne cewa masu arziki za su rike dukiyarsu, ko kuma su kashe ta a kan kansu, suna shiga cikin jin dadi da alatu da nishadi mai yawa. Yanayin farko mugunta ne: "Kuma akwai wadanda suke tara zinariya da azurfa, ba sa kashe ta a hanyar Allah: ka sanar da su azaba mai radadi" (ix: 34). A yanayi na biyu, akwai ayoyi da yawa a cikin Alkur'ani da suka hana alatu a fili, suna kira ga wadanda suke rayuwa cikin alatu da cewa su kafirai ne marasa tsoron Allah.

Wealth will be hoarded up in the hands of a particular class of people sharing it among themselves and depriving of it the majority (just as what actually happened under feudalism and capitalism). But this is a monstrous evil; it violates God's express order that wealth should not be confined to the rich. Another consequence of such a forbearance to fight against social injustice would be that the wealthy people will withhold their wealth or they will spend it on their own selves and indulge in luxury and extravagant pleasures. The former state is an evil one: "And there are those who hoard gold and silver and spend it not in the way of God: announce unto them a most grievous penalty" (ix: 34). In the latter case, there are many verses in the Qur'an which explicitly prohibit luxury and dub those who live in luxury as impious disbelievers:

"Ba mu taba aika wani gargadi ga kowace alumma ba face da masu jin dadin rayuwarta suka ce: Lallai mu masu kafirci ne da abin da kuke kawowa mana" (xxxiv: 33). "Idan Muna nufin halakar da wata al'umma, sai Mu fara umurtar masu jin dadin rayuwarta a cikinta, sannan suka yi fasikanci a cikinta: sai magana ta tabbata a kansu, sai Mu hallakar da su gaba daya" (xvii: 16).

"And We sent not unto any township a warner but its pampered ones declared: Lo! We are disbelievers in that which ye bring unto us" (xxxiv: 33). "When We decide to destroy a population, We (first) send a definite order to those among them who are given the good things of this life and yet transgress: So that the Word is proved true against them: then (it is) that We destroy them utterly"(xvii: 16).

"Kuma waɗanda ke hannun hagu: me ya sa waɗanda ke hannun hagu? Suna cikin iska mai zafi da ruwa mai tafasa, da inuwar hayaƙi baƙi, wadda ba ta da sanyi kuma ba ta da daɗi. Lalle ne, a dā sun kasance suna cikin jin daɗi da alfarma."

"And those on the left hand: what of those on the left hand? In scorching wind and scalding water and in shadow of black smoke, neither cool nor refreshing. Lo! Heretofore they lived in luxury"(lvi : 41).

Babu wani abu da zai biyo baya face sharri idan mutane suka hakura daga yin gwagwarmaya da rashin adalci a cikin al'umma. Yaya za a zargi Musulunci da kira ga mutane su karɓi sharri don neman yardar Allah, alhali Allah Kansa yana cewa: "An la'anci waɗanda suka kafirta daga cikin Banu Isra'ila ta bakin Dawud da na ʿIsa ɗan Maryam: saboda sun saɓa kuma sun ci gaba da wuce gona da iri. Ba su kuma hana juna aikin mugunta da suke aikatawa ba: lalle ne abin da suke aikatawa mummuna ne." (5: 81-82).

Nothing but evil will result from people's forbearing from struggling against social injustice. How can Islam be accused of calling on people to accept evil for the pleasure of God, when God Himself says: "Curses were pronounced on those among the Children of Israel who rejected faith by the tongue of David and of Jesus, the son of Mary: Because they disobeyed and persisted in excesses. Nor did they (usually) forbid one another the iniquities which they committed: evil indeed were the deeds which they did" (v; 81-82).

Allah ya haramta… — no, the rule says write "God", not "Allah". Allah... — correction: Hausa for God, Ubangiji/Allah is forbidden here, so I write Ubangiji. Ubangiji yana ɗaukar karɓar zalunci da mugunta, da haƙuri da su, a matsayin alamar kafirci wanda ke jawo fushin Ubangiji, la'ana da azaba.

God treats acceptance of iniquity and evil and the forbearance of these as a mark of disbelief that brings forth God's wrath, Curses and castigation.

Manzon Allah ﷺ ya ce: "Duk wanda ya ga wani mummunan abu, to ya hana shi," kuma ya ce: "Mafi girman jihadi wajen neman yardar Allah shi ne kalmar gaskiya da ake fada a gaban shugaba azzalumi." Note: the original says "God", so per your instructions it should read the Hausa word for God, not "Allah". Corrected version: Manzon Allah ﷺ ya ce: "Duk wanda ya ga wani mummunan abu, to ya hana shi," kuma ya ce: "Mafi girman jihadi wajen neman yardar Ubangiji shi ne kalmar gaskiya da ake fada a gaban shugaba azzalumi."

The Apostle says, "He who sees evil should prevent it" and he also says: "The greatest (jihad) struggling for the sake of God is a Word of justice said before an unjust ruler".

Munanan kiran da aka ambata a sama ba zai taɓa yaduwa a cikin al'umma ba, kuma ba zai zama abin karɓuwa ga shugaba ba sai dai idan yana zalunci, wanda irin wannan ya kamata a yi tsayayya da shi kuma a yaƙe shi saboda Allah.

The above-mentioned evils call never Spread ill the society and be acceptable to a ruler unless he is unjust who as such should be resisted and fought against for the sake of God.

Babu wanda yake da hankali mai kyau da zai iya zargin Musulunci da umurtar mutane su yi ƙasƙantar da kai a gaban zalunci ko su karɓi hasara da talauci. Sai waɗanda suke da son zuciya a kansa ko waɗanda son rai da sha'awa suka rinjaye su ne kawai za su iya kuskura su faɗi irin wannan ƙarya.

No one of sound mind can accuse Islam of enjoining upon people to cringe before injustice or to accept deprivation. Only those who are prejudiced against it or dominated by their lust and passion can dare utter such a falsehood.

Ayoyin da aka ambata a sama sun hana buri marar amfani wanda ba a tare da shi da ƙoƙari mai amfani. Haka kuma suna karfafa yarda da yanayin da babu wani iko a duniya — gwamnati, al'umma ko kowane mutane — da zai iya canza shi. Su na halitta ne, ba abin da aka ƙirƙira ba.

The above-mentioned verses prohibit the idle longings which are not accompanied with productive effort. They also advocate acceptance of situations such as cannot be altered by any Power on earth: the state, society or any people. They are natural, not an artificial outgrowth.

Akwai mutane da yawa da suke da baiwoyi da za su iya kawo musu suna da shahara. Wasu kuma suna marmarin samun irin wannan shahara, amma ba su da baiwoyin da ake bukata don cimma ta ko kuma cancantar samunta. Me gwamnati za ta iya yi don biyan wadannan kwadayi marasa aiki? Shin za ta iya hana su tsallakawa zuwa mugunta mai hadari da hassada? Shin gwamnati za ta iya ko kuma za ta iya "kera" baiwa ga irin wadannan mutane?

There are many people who have the talents that may bring them fame and popularity. Others long to have a similar fame but they do not have the necessary talents to achieve or deserve it. What can the state do in order to satisfy such idle longings? Can it prevent them from degenerating into morbid malice? Will or can the state "manufacture" a talent for such people?

Misali, bari mu dauki misalin wata kyakkyawar mace wadda ke jan hankali da sha'awa, sannan kuma wata wadda ba ta da kyau ko kyawun hali, amma duk da haka tana son a dauke ta a matsayin kyakkyawa sosai domin ta jawo hankali da sha'awa. Me jiha za ta iya yi don kafa daidaito a wannan yanayi? Ko kuma a dauki misalin wasu ma'aurata da ke rayuwa cikin farin ciki da soyayya, suna haifar 'ya'ya da suka zama tushen farin ciki a gare su, da kuma wasu ma'auratan da ba sa rayuwa cikin farin ciki da soyayya, kuma ba su da 'ya'yan da za su faranta musu rai duk da dukkan maganin likita da suka sha. Ta yaya dukkan ikon da ke duniya zai iya yin kokarin daidaita abin da ma'auratan na biyu ba su da shi a wannan fanni?

Let us take the example of a beautiful woman who captures attention or admiration and still another one who lacks beauty as well as grace but nonetheless desires to be considered very beautiful so as to attract attention and admiration. What can the state do in order to establish equality in this case? Or take the case of a married couple living in happiness and love begetting children who become a source of happiness for them, and another couple that are far from leading a happy life of love with no children to please them despite all medical treatment. How can all the powers on earth try to make up for what the second couple lack in this respect?

Akwai misalai marasa adadi irin wannan a rayuwa. Babu mafita ta tattalin arziki ko wani tsari na adalci a zamantakewa da zai iya magance hakan. Mafita daya tilo a irin wadannan lokuta ita ce karbar kaddarar Allah da yarda da abin da Allah ya raba wa mutane bisa ma'auni wadanda ba na duniya ba, wadanda kuma ke sakawa wannan rashin jin dadin na duniya da jin dadin Aljanna.

There are innumerable examples of such cases in life. Neither economic solutions nor any scheme of social justice can do anything about it. The only solution in such cases is the acceptance and contentment with God's provisions that are given out to people in accordance with measures other than the earthly ones, and which recompense this worldly deprivation with the heavenly bliss.

Daga fannin zamantakewa da tattalin arziki, wa zai ce daidaito cikakke yana yiwuwa a wannan duniya? Akwai wata ƙasa a duniya da duk albashi da duk muƙamai suke daidai?

Even from the social and economic points of view, who can say that absolute equality is attainable on this earth? Is there a single country in the world where all wages and all posts are equal?

Ka ɗauki misali rayuwa a Tarayyar Soviet, ƙasar da ta yi iƙirarin kafa cikakkiyar daidaito. Ka ɗauka akwai wani ma'aikaci mai buri wanda ya ke marmarin zama injiniya, amma ƙwarewarsa ta hankali ba ta cancanta ya zama ɗaya ba duk da cewa an ba shi dukkan damammaki na adalci. Ta yaya gwamnati za ta taimaka masa ya cimma burinsa?

Take for instance life in the Soviet Union, the country that claims to have established absolute equality. Supposing that there is an ambitious workman who longs to become an engineer but his mental ability does not qualify him to become one despite all fair opportunities that are given to him. How can the state help him realize his wish?

Haka kuma akwai wani ma'aikaci wanda ba shi da ƙarfin jiki da zai karɓi aikin sauya-shifi na son rai wanda ke samar da ƙarin albashi, amma duk da haka yana so ya samu ƙarin albashin da mutum mai ƙarfi kawai zai iya samu. Me gwamnati za ta iya yi a game da shi? Ta yaya irin waɗannan mutane za su iya jin daɗin rayuwa cike da damuwa koyaushe, da marmarin da ba ya ƙarewa, da ƙiyayya mai cutarwa? Ta yaya irin waɗannan mutane za su iya gudanar da ayyukan aikinsu yadda ya kamata ba tare da neman iko mafi girma ba a can, suna tsammanin manyan albashi daga wurin? Shin ya fi kyau a warkar da wannan cuta da wuta da takobi daga waje, ko a magance ta da son rai da kuma da himma daga cikin mutum?

Similarly, there might be another worker who does not have the physical ability to take up a voluntary work-shift for which he can get extra wages, but still he desires to get the extra wages which only the stronger workman can earn. What can the state do in his case? How can such people enjoy a life full of constant worrying, incessant longing and morbid malice? How can such people properly perform the duties of their work without looking up for greater power and expecting swollen salaries there from. Is it better to cure this malady with fire and sword from without or to remedy it willingly and with one's own initiative from within?

A takaice dai, saƙon Musulunci shi ne yin aiki da himma don cimma abubuwan da halal ne ga mutum, da karɓar abin da ba za a iya canzawa ba da zuciya ɗaya. Amma inda akwai zalunci da za a iya hanawa, Allah ba zai yarda da irin waɗannan mutane ba sai dai in sun tayar da kai a kansa kuma sun kawar da irin wannan zalunci: "Duk wanda ya yi yaƙi saboda hanyar Allah, ko ya mutu ko ya ci nasara, da sannu za Mu ba shi lada mai girma" (4:74).

In short, the message of Islam is to work actively for the realization of lawful desires and to accept willingly that which cannot be altered. But where there is injustice that can be prevented, God will not be pleased with such people unless they rebel against it and do away with such injustice: "To him who fighteth in the cause of God whether he is slain or gets victory-soon shall We give a reward of great (value)" (iv : 74).

Idan akwai wani addini a duniya da za a iya kira da "magungunan jama'a" (opium of the people), tabbas Musulunci ba shi ne irin wannan addini ba, domin yana ƙin dukkan nau'ikan zalunci kuma yana gargaɗin waɗanda suka karɓe shi da azaba mafi tsanani.

Should there be in the world any religion that can be termed as an opium of the people, surely Islam is not that religion, as it disowns all forms of injustice and threatens those who accept it with the most grievous chastisement.