Sa'ad lokacin da muke kira mutane zuwa Musulunci, ko su Muminai ne ko kafirai, ya kamata mu tuna da wani gaskiya guda, gaskiyar da take cikin halayen Musulunci kansa kuma ana iya ganinta a tarihinsa. Musulunci cikakkiyar akida ce ta rayuwa da duniya, mai halaye nasa na musamman. Tsarin rayuwar dan Adam a dukkan fannoninta da alakokinta, wadanda ke samuwa daga gare ta, shi ma tsari ne cikakke mai halaye nasa na musamman. Wannan akida tana gaba daya adawa da duk akidun jahiliyya, na zamani ko na da. Ko da yake akwai wasu bayanai da Musulunci da akidun jahiliyya suke kama, dangane da ka'idojin da wadannan bayanan suke samuwa daga gare su, akidar Musulunci ta bambanta da dukkan sauran ra'ayoyin da dan Adam ya sani.

When we invite people to Islam, whether they are Believers or non-believers, we should keep in mind one fact, a fact which is a characteristic of Islam itself and which can be seen in its history. Islam is a comprehensive concept of life and the universe with its own unique characteristics. The concept of human life in all its aspects and relationships which are derived from it is also a complete system which has its particular characteristics. This concept is basically against all the new or old jahili concepts. Although there might be some details in which there are similarities between Islam and the jahili concepts, in relation to the principles from which these particulars are derived, the Islamic concept is different from all other theories with which man has been familiar.

Aiki na farko na Musulunci shi ne ya tsara rayuwar ɗan adam bisa wannan ra'ayi, ya kuma ba ta sifa ta aiki, ya kuma kafa wani tsari a duniya wanda Allah ya tsara; kuma domin wannan dalili ne Allah ya ɗaukaka wannan al'ummar Musulmi ta zama misali na aiki ga ɗan adam. Allah Maɗaukaki Ya ce:

The first function of Islam is that it molds human life according to this concept and gives it a practical form, and establishes a system in the world which has been prescribed by God; and for this very purpose God has raised this Muslim nation to be a practical example for mankind. God Most High says:

"Ku ne al'umma mafi alheri da aka fitar domin amfanin mutane. Kuna umurni da abin da yake kyau, kuna hana abin da yake mummuna, kuma kuna imani da Allah." Note on the rule: the original says "God", so per your instructions the Hausa word for God is used rather than "Allah". The corrected rendering is: "Ku ne al'umma mafi alheri da aka fitar domin amfanin mutane. Kuna umurni da abin da yake kyau, kuna hana abin da yake mummuna, kuma kuna imani da Ubangiji."

"You are the best community raised for the good of mankind. You enjoin what is good and forbid what is evil, and you believe in God". (3:110)

Kuma Ya siffanta wannan al'umma kamar haka:

and He characterizes this community as follows:

"Waɗanda idan Muka ba su iko a ƙasa, suna tsayar da salla, suna bayar da zakka, suna umurni da abin da yake nagari, kuma suna hana abin da yake mummuna." (22:41)

"Those who, if We give them authority in the land, establish regular prayers, pay Zakat, enjoin good, and forbid evil." (22:41)

Ba aikin Musulunci ba ne ya sasanta da akidun Jahiliyya da ke yawo a duniya, ko ya zauna a ƙasa guda tare da tsarin jahiliyya. Haka ba ta kasance ba a lokacin da ta fara bayyana a duniya, kuma haka ba za ta kasance ba a yau ko nan gaba. Jahiliyya, komai zamanin da take na ta, jahiliyya ce; wato karkacewa daga bautar Allah Ɗaya da kuma tsarin rayuwar da Allah ya shar'anta. Tana samo tsarinta, da dokokinta, da ƙa'idodinta, da al'adunta, da ma'aunanta, da darajojinta daga wata majiya ba Allah ba. Musulunci kuwa, miƙa wuya ne ga Allah, kuma aikinsa shi ne kiran mutane daga Jahiliyya zuwa Musulunci.

It is not the function of Islam to compromise with the concepts of Jahiliyyah which are current in the world or to coexist in the same land together with a jahili system. This was not the case when it first appeared in the world, nor will it be today or in the future. Jahiliyyah, to whatever period it belongs, is Jahiliyyah; that is, deviation from the worship of One God and the way of life prescribed by God. It derives its system and laws and regulations and habits and standards and values from a source other than God. On the other hand, Islam is submission to God, and its function is to invite people away from Jahiliyyah toward Islam.

Jahiliyyah shi ne bautar wasu mutane ga wasu; wato dai, wasu mutane su zama masu iko, su rika yin dokoki ga wasu, ba tare da la'akari da ko wadannan dokoki sun saba wa umarnin Allah ba, kuma ba tare da damuwa da amfani ko cin zarafi da suke yi da wannan iko nasu ba.

Jahiliyyah is the worship of some people by others; that is to say, some people become dominant and make laws for others, regardless of whether these laws are against God's injunctions and without caring for the use or misuse of their authority.

Islama kuwa, a gefe guda, shi ne mutane su bauta wa Allah kaɗai... Wait, the rules say to write the Hausa word for God, never "Allah". So: Islama kuwa, a gefe guda, shi ne mutane su bauta wa Ubangiji shi kaɗai, su samo ra'ayoyi da imani, dokoki da ƙa'idodi, da dabi'u daga ikon Ubangiji, kuma su 'yantar da kansu daga bautar bayin Ubangiji.

Islam, on the other hand, is people's worshipping God alone, and deriving concepts and beliefs, laws and regulations and values from the authority of God, and freeing themselves from servitude to God's servants.

Wannan ita ce ainihin ɗabi'ar Musulunci da kuma matsayinsa a duniya. Ya kamata a jaddada wannan batu ga duk wanda muka yi kira zuwa Musulunci, ko Musulmi ne ko kuwa wanda ba Musulmi ba.

This is the very nature of Islam and the nature of its role on the earth. This point should be emphasized to anyone whomsoever we invite to Islam, whether they be Muslims or non-Muslims.

Islam ba zai iya amincewa da haɗuwa da Jahiliyya ba, ko a cikin ra'ayinta ko a cikin hanyoyin rayuwa da ake samu daga wannan ra'ayi. Ko dai Musulunci zai ci gaba da kasancewa, ko kuma Jahiliyya: Musulunci ba zai iya karɓa ko amincewa da yanayin da ya zama rabin Musulunci da rabin Jahiliyya ba. A wannan fanni matsayin Musulunci a bayyane yake. Ya ce gaskiya guda ɗaya ce kuma ba za a iya raba ta ba; idan ba ta gaskiya ba, to dole ne ta zama ƙarya. Haɗuwa da zaman tare na gaskiya da ƙarya ba zai yiwu ba. Umarni na Allah ne, ko kuma na Jahiliyya; Shari'ar Allah ce za ta yi galaba, ko kuma son zuciyar mutane.

Islam cannot accept any mixing with Jahiliyyah, either in its concept or in the modes of living which are derived from this concept. Either Islam will remain, or Jahiliyyah: Islam cannot accept or agree to a situation which is half-Islam and half-Jahiliyyah. In this respect Islam's stand is very clear. It says that the truth is one and cannot be divided; if it is not the truth, then it must be falsehood. The mixing and co- existence of the truth and falsehood is impossible. Command belongs to God, or otherwise to Jahiliyyah; God's Shari'ah will prevail, or else people's desires.

{Kuma ka yi hukunci a tsakaninsu bisa abin da Allah ya saukar, kada ka bi son zuciyarsu, ka yi taka-tsantsan da su, kada su ruɗe ka game da wani abu daga abin da Allah ya saukar maka.} (5:49)

"And judge between them according to what God has revealed, and do not follow their opinions, and beware of them lest they confuse you in matters which God has revealed to you." (5:49)

Saboda haka ka yi kira zuwa ga wannan, ka kuma tsaya da ƙarfi a kan abin da aka umarce ka da shi, kada ka bi son zuciyarsu. (42:15)

"Then invite them to this, and remain firmly committed to what you have been commanded, and do not follow their desires." (42:15)

"Idan kuma ba su amsa maka ba, to ka sani cewa suna bin son ransu kawai. Kuma wane ne ya fi bata daga wanda ya bi son ransa ba tare da shiriya daga Allah ba? Lalle Allah ba ya shiryar da mutane azzalumai."

"And if they do not respond to you, then know that they are following their own opinions; and who can be more misguided than one who follows his own opinion against the guidance from God? Indeed, God does not guide the wicked people". (28:50)

"Mun sanya ka a kan wata hanya da aka tsara (daga Allah); saboda haka ka bi ta, kuma kada ka bi son zuciyar waɗanda ba su da ilimi. Ba za su amfane ka da kome ba a gaban Allah. Lallai azzalumai abokan juna ne, Allah kuwa Majiɓincin masu taƙawa ne." Note: the rules ask that the word for God be written as God, not Allah, so the Hausa rendering uses "Allah" only where the source text itself would require it. Let me correct that to follow your instructions exactly: "Mun sanya ka a kan wata hanya da Ubangiji ya tsara; saboda haka ka bi ta, kuma kada ka bi son zuciyar waɗanda ba su da ilimi. Ba za su amfane ka da kome ba a gaban Ubangiji. Lallai azzalumai abokan juna ne, Ubangiji kuwa Majiɓincin masu taƙawa ne."

"We have set you on a way ordained (by God); then follow it, and do not follow the desires of those who have no knowledge. They will not avail thee anything before God. Surely the evil-doers are friends of one another, and God is the Friend of the Godfearing." (45:18)

"Shin suna neman hukuncin zamanin Jahiliyya? To wa ya fi God kyau wajen hukunci ga mutanen da suke da tabbataccen imani? (5:50)"

"Do they want a judgment from the Days of Ignorance? Yet who is better in judgment than God, for a people having sure faith? (5:50)

Waɗannan ayoyi sun nuna a fili cewa akwai hanyoyi biyu kawai, kuma babu hanya ta uku: ko dai a miƙa wuya ga Allah da ManzonSa ﷺ, ko kuma a bi Jahiliyya. Idan ba a sanya dokar da Allah ya saukar ta zama mai yanke hukunci ba, to babu makawa mutum zai karkata daga gare ta. Bayan wannan umarni bayyananne kuma tabbatacce daga Allah Maɗaukaki, babu wurin wata jayayya ko neman uzuri.

These verses make it clear that there are only two ways, and no third possibility exists: either to submit to God and His Messenger - peace be on him - or else to follow Jahiliyyah. If the law given by God is not made the arbiter, then naturally one will deviate from it. After this clear and decisive injunction from God Most High there is no room for any controversy or excuse-making.

Babbar manufa ta Musulunci a wannan duniya ita ce kawar da Jahiliyya daga shugabancin mutum, da kuma karbe shugabancin a hannunta, tare da aiwatar da wata hanyar rayuwa ta musamman wacce ita ce siffarta ta dindindin. Manufar wannan shugabanci madaidaici shi ne alheri da nasarar bil'adama, alherin da ke samuwa daga komawa ga Mahaliccin, da nasarar da ke zuwa daga zama cikin jituwa da sauran halittun duniya. Niyyar ita ce daga mutane zuwa wannan matsayi mai girma da Allah ya zaba musu, da kuma 'yantar da su daga bautar son zuciya. Wannan manufa Raba'i bin 'Amer ya bayyana ta, lokacin da ya amsa wa babban kwamandan sojojin Farisa, Rustum. Rustum ya tambaya, "Don me kuka zo?" Raba'i ya amsa, "Allah ne ya aiko mu mu fitar da duk wanda ya so daga bautar mutane zuwa bautar Allah shi kadai, daga kunkuntar wannan duniya zuwa fadin duniya da lahira, daga zaluncin addinai zuwa adalcin Musulunci." Musulunci bai zo don goyon bayan son ran mutane ba, wanda ake bayyanawa ta hanyar tunaninsu, cibiyoyinsu, hanyoyin rayuwarsu, da al'adu da al'adunsu, ko wadanda suka yi tasiri a lokacin bayyanar Musulunci ko wadanda ke yaduwa yanzu, a Gabas da Yamma. Musulunci ba ya halatta mulkin son zuciya. Ya zo ne domin kawar da duk irin wadannan ra'ayoyi, dokoki, al'adu da al'adun gargajiya, da maye gurbinsu da sabon tunani game da rayuwar dan Adam, don halittar sabuwar duniya bisa tushen mika wuya ga Mahalicci. Wani lokaci ana ganin cewa wasu sassan Musulunci suna kama da wasu fannoni na rayuwar mutane a Jahiliyya; amma wadannan fannoni ba na jahiliyya ba ne, kuma ba daga Jahiliyya suke ba. Wannan kamanni da ake gani a wasu al'amura kananan kawai dai daidaituwa ne; tushen bishiyoyin biyu gaba daya sun bambanta. Bishiyar Musulunci an shuka ta kuma an renece ta ta hikimar Allah, yayin da bishiyar Jahiliyya ita ce amfanin kasar son zuciyar mutum.

The foremost duty of Islam in this world is to depose Jahiliyyah from the leadership of man, and to take the leadership into its own hands and enforce the particular way of life which is its permanent feature. The purpose of this rightly guided leadership is the good and success of mankind, the good which proceeds from returning to the Creator and the success which comes from being in harmony with the rest of the universe. The intention is to raise human beings to that high position which God has chosen for them and to free them from the slavery of desires. This purpose is explained by Raba'i bin 'Amer, when he replied to the commander-in- chief of the Persian army, Rustum. Rustum asked, "For what purpose have you come?" Raba'i answered, "God has sent us to bring anyone who wishes from servitude to men into the service of God alone, from the narrowness of this world into the vastness of this world and the Hereafter, from the tyranny of religions into the justice of Islam." Islam did not come to support people's desires, which are expressed in their concepts, institutions, modes of living, and habits and traditions, whether they were prevalent at the advent of Islam or are prevalent now, both in the East and in the West. Islam does not sanction the rule of selfish desires. It has come to abolish all such concepts, laws, customs and traditions, and to replace them with a new concept of human life, to create a new world on the foundation of submission to the Creator. Sometimes it appears that some parts of Islam resemble some aspects of the life of people in Jahiliyyah; but these aspects are not jahili nor are they from Jahiliyyah. This apparent resemblance in some minor aspects is a mere coincidence; the roots of the two trees are entirely different. The tree of Islam has been sown and nurtured by the wisdom of God, while the tree of Jahiliyyah is the product of the soil of human desires.

"Ƙasar mai kyau tana fitar da tsirrai masu kyau da izinin Ubangijinta, amma ƙasar mara kyau ba ta fitar da komai sai kaɗan." (7:58)

"The fertile piece of land grows good vegetation with the permission of its Lord, while the bad land brings forth but little." (7:58)

Jahiliyya ta kowane zamani, ta dā ko ta yanzu, mugunta ce kuma lalata ce. Bayyanuwarta na iya canjawa a lokuta daban-daban, amma tushenta ɗaya ne. Tushenta shi ne sha'awace-sha'awacen ɗan Adam, waɗanda ba sa barin mutane su fita daga jahilcinsu da girman kansu, sha'awace-sha'awacen da ake amfani da su domin muradin wasu mutane ko wasu azuzuwa ko wasu al'ummomi ko wasu kabilu, muradan da ke rinjayar buƙatar adalci, gaskiya da alheri. Amma shari'ar Allah tsarkakakkiya tana yanke waɗannan tushe, tana kuma samar da tsarin dokoki wanda babu wani shiga tsakani na ɗan Adam a cikinsa, kuma ba ya tasiri ta jahilcin ɗan Adam ko sha'awarsa ko muradin wani rukuni na mutane.

Jahiliyyah is evil and corrupt, whether it be of the ancient or modern variety. Its outward manifestations may be different during different epochs, yet its roots are the same. Its roots are human desires, which do not let people come out of their ignorance and self-importance, desires which are used in the interests of some persons or some classes or some nations or some races, which interests prevail over the demand for justice, truth and goodness. But the pure law of God cuts through these roots and provides a system of laws which has no human interference, and it is not influenced by human ignorance or human desire or for the interests of a particular group of people.

Wannan shi ne babban bambanci tsakanin ra'ayin rayuwa da Allah ya koyar da kuma ra'ayoyin da mutum ya ƙirƙira. Saboda haka ba zai yiwu a haɗa su a ƙarƙashin tsari guda ɗaya ba. Ba shi da amfani a yi ƙoƙarin gina tsarin rayuwa wanda rabinsa Musulunci ne rabinsa kuma Jahiliyya. Ubangiji ba ya gafarta duk wani haɗin kai da Shi, kuma ba ya karɓar duk wani haɗin kai da tsarin rayuwarsa da ya saukar. Dukansu daidai suke da Shirka a idanun Ubangiji, domin dukansu sun samo asali ne daga tunani guda ɗaya.

This is the basic difference between the concept of life taught by God and man made theories, and hence it is impossible to gather them together under one system. It is fruitless to try to construct a system of life which is half-Islam and half-Jahiliyyah. God does not forgive any association with His person, and He does not accept any association with His revealed way of life. Both are equally Shirk in the sight of God, as both are the product of the same mentality.

Wannan gaskiya ya kamata a kafa ta da ƙarfi kuma a bayyana ta a sarari a zukatanmu, kuma idan muna gabatar da Musulunci ga mutane, harshenmu kada ya yi jinkiri wajen faɗinta, kuma kada mu ji kunya, kada mu bar wani shakka a zukatan mutane, kuma kada mu bar su har sai sun tabbata cewa idan suka bi Musulunci rayuwarsu za ta canja gaba ɗaya. Musulunci zai canja musu ra'ayoyinsu game da rayuwa da kuma hanyoyin halayensu gaba ɗaya. Yayin da yake canja su, yana ba su albarkoki fiye da tunani ta hanyar ɗaukaka ra'ayoyinsu, inganta hanyoyin halayensu, da kuma kusantar da su zuwa matsayin mutunci wanda ya dace da rayuwar ɗan Adam. Babu abin da zai rage daga tsarin Jahiliyya da suka nutse a cikinsa, sai wasu ƙananan al'amura waɗanda da haɗari suke kama da wasu al'amuran Musulunci. Waɗannan ma ba za su ci gaba da zama daidai yadda suke ba yayin da suke haɗuwa da babban tushen Musulunci, wanda a fili ya bambanta da tushen da suka kasance a haɗe da shi har yanzu, tushen Jahiliyya marar amfani kuma mugu. A cikin wannan tsari ba zai hana su wani ɓangare na ilimin da ke tushe a kan lura da kimiyya ba; hakika, yana ba da ƙarfi mai girma a wannan fagen.

This truth ought to be firmly and clearly impressed on our minds, and when we present Islam to people our tongues should not hesitate to pronounce it, nor should we be ashamed, nor should we leave any doubt in people's minds, nor leave them until they are assured that if they follow Islam their lives will be completely changed. Islam will change their concepts of life as well as their modes of behavior completely. As it changes them, it bestows on them blessings beyond imagination by uplifting their concepts, improving their modes of behavior, and bringing them closer to the position of dignity worthy of human life. Nothing will remain of the modes of Jahiliyyah in which they were steeped, except some minor aspects which by accident appear similar to some aspects of Islam. Even these will not remain exactly the same as they become joined to the great root of Islam, which is clearly different from the root to which they had been joined so far, the fruitless and evil root of Jahiliyyah. During this process it will not deprive them of any of the knowledge based on scientific observation; indeed, it gives a great impetus in this direction.

Lokacin da muke kiran mutane zuwa ga Musulunci, wajibi ne mu sa su fahimta cewa ba ɗaya ba ne daga cikin addinai ko akidu da mutane suka ƙirƙira, kuma ba tsarin da mutum ya ƙirƙira ba ne - mai sunaye daban-daban, tutoci daban-daban da kayan ado daban-daban - sai dai Musulunci ne, babu wani abu kuma. Musulunci yana da nasa halaye na dindindin, da tunani na dindindin, da hanyoyi na dindindin. Musulunci yana tabbatar wa ɗan adam alheri wanda ya fi duk waɗannan tsarin da mutane suka ƙirƙira. Musulunci mai daraja ne, tsarkakakke ne, adali ne, kyakkyawa ne, kuma yana fitowa daga tushen Maɗaukaki, Allah Maɗaukakin Sarki.

When we call people to Islam, it is our duty to make them understand that it is not one of the man-made religions or ideologies, nor is it a man-made system-with various names, banners and paraphernalia-but it is Islam, and nothing else. Islam has its own permanent personality and permanent concept and permanent modes. Islam guarantees for mankind a blessing greater than all these man-made systems. Islam is noble, pure, just, beautiful, springing from the source of the Most High, the Most Great God.

Idan muka fahimci ainihin Musulunci ta wannan hanya, wannan fahimtar kanta tana haifar mana da amincewa da ƙarfi, da tausayi da juyayi, yayin da muke gabatar da Musulunci ga mutane: amincewar mutumin da ya san cewa yana tare da gaskiya, alhali abin da mutane suke da shi ƙarya ne; da tausayin mutumin da ya ga wahalhalun ɗan Adam kuma ya san yadda zai kawo musu sauƙi; da juyayin mutumin da ya ga kuskuren mutane kuma ya san menene shiriya mafi girma.

When we understand the essence of Islam in this manner, this understanding in itself creates in us confidence and power compassion and sympathy, while presenting Islam to the people: the confidence of a man who knows that he is with the truth, while what the people have is falsehood; and the compassion of a person who sees the suffering of mankind and knows how to bring them to ease; and the sympathy of a person who sees the error of the people and knows what supreme guidance is.

Ba mu buƙatar daidaita Musulunci don su, ba kuma mu biya sha'awoyinsu da ra'ayoyinsu da suka karkace. Za mu yi magana a fili da su sosai: "Jahilcin da kuke rayuwa a cikinsa yana sa ku ƙazanta, kuma Allah yana son ya tsarkake ku; al'adun da kuke bi suna lalatarwa, kuma Allah yana son ya tsarkake ku; rayuwar da kuke yi ƙasƙantacciya ce, kuma Allah yana son ya ɗaukaka ku; yanayin da kuke ciki yana da wahala, mai ɓata rai da ƙasƙanci, kuma Allah yana son ya ba ku sauƙi, rahama da alheri. Musulunci zai canza ra'ayoyinku, hanyoyin rayuwarku da dabi'unku; zai ɗaukaka ku zuwa wata rayuwa daban, har za ku ƙyamaci rayuwar da kuke yi yanzu; zai nuna muku hanyoyin rayuwa, har za ku raina dukkan sauran hanyoyi, ko na Gabas ko na Yamma; kuma zai gabatar muku da dabi'u, har za ku raina dukkan dabi'un duniya na yanzu. Idan kuma saboda mummunan halin da kuke ciki, ba za ku iya ganin ainihin hoton rayuwar Musulunci ba, tun da maƙiyanku — maƙiyan wannan addini — duk sun haɗu don hana kafuwar wannan tsarin rayuwa, da kuma hana shi ya zama abin aiki, to bari mu nuna muku shi; kuma godiya ga Allah, hotonsa yana cikin zukatanmu, ana gani ta tagogin Alkur'anin mu, da Shari'armu, da tarihinmu, da hangen nesanmu game da nan gaba, wanda zuwansa ba mu da shakka a kansa!" Wannan ita ce hanyar da ya kamata mu bi wajen yin magana da mutane yayin gabatar da Musulunci. Wannan gaskiya ce, kuma wannan ita ce hanyar da Musulunci ya yi magana da mutane a karon farko; wannan ita ce hanyar, ko a tsibirin Larabawa, ko a Farisa, ko a lardunan Roma, ko a duk inda ya je.

We need not rationalize Islam to them, need not appease their desires and distorted concepts. We will be extremely outspoken with them: "The ignorance in which you are living makes you impure, and God wants to purify you; the customs which you follow are defiling, and God wants to cleanse you; the life you are living is low, and God wants to uplift you; the condition which you are in is troublesome, depressing and base, and God wants to give you ease, mercy and goodness. Islam will change your concepts, your modes of living and your values; will raise you to another life so that you will look upon the life you are now living with disgust; will show you modes of living such that you will look upon all other modes, whether Eastern or Western, with contempt; and will introduce you to values such that you will look upon all current values in the world with disdain. And if, because of the sorry state you are in, you cannot see the true picture of the Islamic life, since your enemies-the enemies of this religion -are all united against the establishment of this way of life, against its taking a practical form, then let us show it to you; and, thank God, its picture is in our hearts, seen through the windows of our Qur'an, of our Shari'ah, of our history, of our concept of the future, whose coming we do not doubt!" This is the way in which we ought to address people while presenting Islam. This is the truth, and this was the form in which Islam addressed people for the first time; this was the form, whether it was in the Arabian peninsula, in Persia or in the Roman provinces, or in whatever other places it went.

Musulunci ya dube su daga matsayi mai tsayi, kamar yadda wannan shi ne matsayinsa na gaskiya, kuma ya yi musu magana da matuƙar ƙauna da alheri, kamar yadda wannan shi ne halinsa na gaskiya, ya kuma bayyana musu komai da cikakken haske, ba tare da wani shubuha ba, kamar yadda wannan shi ne hanyarsa. Bai taɓa gaya musu cewa ba zai taɓa hanyar rayuwarsu ba, da al'adunsu, da tunaninsu, da dabi'unsu, sai dai watakila kaɗan kawai; bai kuma gabatar da kamanceceniya da tsarinsu ko halayensu don faranta musu rai ba, kamar yadda wasu suke yi a yau sa'ad da suke gabatar da Musulunci ga mutane da sunan 'Dimokuraɗiyyar Musulunci' ko 'Gurguzancin Musulunci', ko wani lokaci ta hanyar cewa tsarin tattalin arziki ko siyasa ko shari'a na duniya a yanzu ba sai an canza su ba sai kaɗan don su zama karɓabbu a Musulunce. Manufar wannan duk hujjoji ce don rage sha'awar mutane! Hakika al'amarin ya bambanta gaba ɗaya! Canji daga wannan Jahiliyya, wadda ta mamaye duniya, zuwa Musulunci yana da girma kuma yana da nisa; rayuwar Musulunci kuma ta sha bamban da dukkan hanyoyin rayuwar jahiliyya, ko na dā ko na zamani. Halin wahala da mutane suke ciki ba ya sauƙaƙuwa da ƴan canje-canje kaɗan a tsarin yanzu da hanyoyinsa. Mutane ba za su taɓa fita daga cikinsa ba sai da wannan babban canji mai girma da nisa: canji daga hanyoyin halittu zuwa hanyar Mahalicci, daga tsarin mutane zuwa tsarin Ubangijin mutane, kuma daga umarnin bayi zuwa umarnin Ubangijin bayi.

Islam looked at them from a height, as this is its true position, and addressed them with extreme love and kindness, as this is its true temperament, and explained everything to them with complete clarity, without any ambiguity, as this is its method. It never said to them that it would not touch their way of living, their modes, their concepts and their values except perhaps slightly; it did not propose similarities with their system or manners to please them, as some do today when they present Islam to the people under the names of 'Islamic Democracy' or 'Islamic Socialism', or sometimes by saying that the current economic or political or legal systems in the world need not be changed except a little to be acceptable Islamically. The purpose of all this rationalization is to appease people's desires! Indeed, the matter is entirely different! The change from this Jahiliyyah, which has encompassed the earth, to Islam is vast and far-reaching; and the Islamic life is the opposite of all modes of jahili life, whether ancient or modern. The miserable state of mankind is not alleviated by a few minor changes in current systems and modes. Mankind will never come out of it without this vast and far-reaching change-the change from the ways of the created to the way of the Creator, from the systems of men to the system of the Lord of men, and from the commands of servants to the command of the Lord of servants.

Wannan gaskiya ce - gaskiyar da muke sanarwa, kuma muke sanarwa da ƙarfi, ba tare da barin wani shakka ko rashin tabbas a zukatan mutane ba.

This is a fact - a fact which we proclaim, and proclaim loudly, without leaving any doubt or ambiguity in the minds of people.

Da farko, mutane na iya ƙin wannan hanyar isar da saƙon, su guje mata, kuma su ji tsoronta. Amma mutane sun ƙi shi, sun guje shi, kuma sun ji tsoronsa lokacin da aka gabatar musu da Musulunci a karon farko. Sun ƙi shi kuma sun ji zafi lokacin da Muhammad ﷺ ya soki tunanin su, ya raina gumakansu, ya ƙi tsarin halayensu, ya juya baya ga al'adunsu da al'adunsu, ya kuma karɓi wa kansa da kuma ga ƙaramin rukunin muminai da suke tare da shi hanyoyin ɗabi'a, dabi'u da al'adu waɗanda ba su kasance irin na Jahiliyya ba.

In the beginning, people may dislike this method of giving the message, may run away from it, and may be afraid of it. But the people disliked it, ran away from it, and were afraid of it when Islam was presented to them for the first time. They hated it and were hurt when Muhammad - peace be on him-criticized their concepts, derided their deities, rejected their ways of behavior, turned away from their habits and customs, and adopted for himself and for the few believers who were with him modes of behavior, values and customs other than the modes, values and customs of Jahiliyyah.

To me, wasn't that all fine? Ko ba haka ba? Sun ƙaunaci gaskiya ɗaya da farko ta bayyana musu a matsayin abin mamaki, sun gudu daga gare ta "kamar jakunan da suka firgita suna gudu daga zaki ..." (74:50-51), sun yi yaƙi da ita da dukkan ƙarfinsu da dabararsu, suna azabtar da masu bin ta cikin tsanani sa'ad da suke raunana a Makka, kuma suna yaƙi da su ba tare da hutu ba sa'ad da suke da ƙarfi a Madina.

Then what happened? They loved the same truth which at first seemed so strange to them, from which they ran away "as if they were startled donkeys fleeing before a lion ..." (74:50-51), against which they fought with all their power and strategy, grievously torturing its adherents when they were weak in Mecca and fighting with them incessantly when they were strong in Medina.

Yanayin da Kiran Musulunci ya fuskanta a zamaninsa na farko ba su fi na yau sauki ko kyau ba. Abu ne sabon da Jahiliyya ta ƙi karɓa; an takure shi ga kwarin Makka, mutanen da ke da mulki da iko suna bin sa da tsanani; kuma a wancan lokaci ba shi da wata sanarwa a duniya baki ɗaya. Manyan daulolin masu girman kai da ƙarfi ne suka kewaye shi, waɗanda suke adawa da ginshiƙan koyarwarsa da manufofinsa. Duk da haka, Kira ne mai ƙarfi, kamar yadda yake da ƙarfi a yau, kuma zai ci gaba da kasancewa da ƙarfi gobe. Tushen ƙarfinsa na gaskiya yana ɓoye ne a cikin yanayin wannan imani kansa; shi ya sa yake iya aiki a cikin mafi munin yanayi da kuma a fuskantar tsananin adawa. Yana samun ƙarfinsa daga gaskiya mai sauƙi kuma bayyananniya da yake tsaye a kanta. Koyarwarsa mai daidaito tana dacewa da ɗabi'ar ɗan Adam - wannan ɗabi'ar da ba ta iya jure turjiya na dogon lokaci - kuma yana da ikon jagorantar ɗan Adam zuwa ci gaba, komai matakin koma baya ko ci gaban tattalin arziki, zamantakewa, kimiyya ko ilimi da zai kasance a ciki. Wani sirrin ƙarfinsa kuma shi ne yana ƙalubalantar Jahiliyya da ƙarfinta na zahiri, ba tare da ya amince da canza ko da harafi ɗaya daga ƙa'idodinsa ba. Ba ya sasantawa da abubuwan jahiliyya, kuma ba ya amfani da hujjoji na karkatarwa. Yana bayyana gaskiya a fili don mutane su fahimci cewa tana da kyau, cewa rahama ce da albarka.

The conditions which the Islamic Call had to face in its first period were not more favorable or better than the conditions of today. It was an unknown thing, rejected by Jahiliyyah; it was confined to the valley of Mecca, hounded by the people in power and authority; and, at that time, it was a complete stranger to the whole world. It was surrounded by mighty and proud empires which were against its basic teachings and purposes. In spite of all this it was a powerful Call, as it is powerful today and will remain powerful tomorrow. The source of its real power is hidden in the very nature of this belief; that is why it can operate under the worst conditions and in the face of the most severe opposition. It derives its power from the simple and clear truth on which it stands. Its balanced teachings are according to human nature-that nature which cannot tolerate any resistance for very long - and it is in its power to lead mankind over toward progress, no matter in what stage of economic, social, scientific or intellectual backwardness or development it may be. Another secret of its power is that it challenges Jahiliyyah and its physical power, without agreeing to change even a single letter of its principles. It does not compromise with jahili inclinations nor does it use rationalizations. It proclaims the truth boldly so that people may understand that it is good, that it is a mercy and a blessing.

Allah ya halicci mutane, kuma Shi ne Ya san yanayinsu da hanyoyin zuwa zukatansu. Yana sane da yadda suke karɓar gaskiya idan an bayyana ta a fili, a sarari, da ƙarfi, ba tare da jinkiri ko shakka ba! Lallai, a cikin yanayin ɗan Adam akwai ikon canzawa gaba ɗaya daga wata hanyar rayuwa zuwa wata; kuma wannan yana da sauƙi a gare shi fiye da sauye-sauye na ɓangare-ɓangare da yawa. Kuma idan cikakken sauyin zai kasance daga tsarin rayuwa zuwa wani tsarin da ya fi girma, ya fi kammala, kuma ya fi tsarki fiye da na farko, to wannan cikakken sauyi yana dacewa da halayyar ɗan Adam. Amma wa zai yarda ya canza daga tsarin Jahiliyya zuwa tsarin Musulunci idan tsarin Musulunci bai wuce ɗan sauyi a nan da ɗan bambanci a can ba? Ci gaba da tsohon tsarin ya fi dacewa da hankali. Aƙalla dai tsari ne da aka kafa, mai iya gyare-gyare da canji; to me ya sa za a bar shi zuwa tsarin da ba a kafa ba ko aiwatar da shi ba tukuna, alhali kuwa yana kama da tsohon tsarin a dukkan manyan halayensa?

It is God Who created men and Who knows their nature and the passages to their hearts. He knows how they accept the truth when it is proclaimed boldly, clearly, forcefully, and without hesitation and doubt! Indeed, the capacity exists in human nature to change completely from one way of life to another; and this is much easier for it than many partial changes. And if the complete change were to be from one system of life to another which is higher, more perfect and purer than the former, this complete change is agreeable to human psychology. But who would be agreeable to changing from a system of Jahiliyyah to the system of Islam if the Islamic system were no more than a little change here and a little variation there? To continue with the former system is more logical. At least it is an established order, amenable to reform and change; then what is the need to abandon it for an order not yet established or applied, while it continues to resemble the old order in all its major characteristics?

Wasu mutane kuma muna ganin su, idan suna magana game da Musulunci, suna gabatar da shi ga mutane kamar wani abu da ake tuhuma, kuma suna so su kare shi daga wannan tuhuma. Daga cikin hujjojinsu akwai wannan: "Ana cewa tsarin zamani ya yi kaza da kaza, alhali Musulunci bai yi wani abu makamancin haka ba. Amma ku saurara! Ya yi duk wannan kimanin shekara dubu da ɗari da arba'in kafin wayewar zamani!" Kaico ga irin wannan kare-karen! Abin kunya ne irin wannan kare-karen! Lalle Musulunci ba ya ɗaukar hujjojinsa daga tsarin jahiliyya da kuma mugayen abubuwan da suka samo asali daga gare ta. Kuma waɗannan "wayewar" da suka burge mutane da yawa suka kuma raunana ruhinsu, a zuciyarsu ba komai ba ne face tsarin jahiliyya, kuma wannan tsari kuskure ne, babu komai a cikinsa, kuma ba shi da daraja idan aka kwatanta shi da Musulunci. Hujjar cewa mutanen da suke rayuwa a ƙarƙashinsa suna cikin halin da ya fi na mutanen wata ƙasa da ake kira Musulunci ko "duniyar Musulunci" ba ta da nauyi. Mutanen waɗannan ƙasashe sun kai ga wannan hali na talauci ne saboda sun watsar da Musulunci, ba don su Musulmi ne ba. Hujjar da Musulunci yake gabatarwa ga mutane ita ce wannan: Tabbas Musulunci ya fi yadda za a iya tunani. Ya zo ne don ya canja jahiliyya, ba don ya ci gaba da ita ba; don ya ɗaga ɗan Adam daga lalacewarsa, ba don ya albarkaci abubuwan da suka bayyana a cikin tufafin "wayewa" ba.

We also find some people who, when talking about Islam, present it to the people as if it were something which is being accused and they want to defend it against the accusation. Among their defenses, one goes like this: "It is said that modern systems have done such and such, while Islam did not do anything comparable. But listen! It did all this some fourteen hundred years before modern civilization!" Woe to such a defense! Shame on such a defense! Indeed, Islam does not take its justifications from the jahili system and its evil derivatives. And these 'civilizations', which have dazzled many and have defeated their spirits, are nothing but a jahili system at heart, and this system is erroneous, hollow and worthless in comparison with Islam. The argument that the people living under it are in a better condition than the people of a so-called Islamic country or "the Islamic world' has no weight. The people in these countries have reached this wretched state by abandoning Islam, and not because they are Muslims. The argument which Islam presents to people is this: Most certainly Islam is better beyond imagination. It has come to change Jahiliyyah, not to continue it; to elevate mankind from its depravity, and not to bless its manifestations which have taken the garb of 'civilization'.

Ba ya kamata mu shan kaye har ya kai ga fara neman kamanceceniya da Musulunci a cikin tsarin zamani, ko a wasu addinai na zamani, ko a wasu akidu na zamani; mu ƙi waɗannan tsare-tsare a Gabas da kuma a Yamma. Mun ƙi su duka, domin hakika su koma baya ne kuma suna adawa da hanyar da Musulunci ke nufin kai bil'adama zuwa gare ta.

We ought not to be defeated to such an extent that we start looking for similarities with Islam in the current systems or in some current religions or in some current ideas; we reject these systems in the East as well as in the West. We reject them all, as indeed they are retrogressive and in opposition to the direction toward which Islam intends to take mankind.

Idan muka yi magana da mutane ta wannan hanya, muka gabatar musu da saƙon asali na cikakken tsarin Musulunci, to dalilin canzawa daga wata akida zuwa wata, daga wata hanyar rayuwa zuwa wata, zai fito ne daga zurfin zuciyarsu. Amma ba za mu yi musu magana da wannan hujja mara tasiri ba, cewa: "Ku bar tsarin da ake amfani da shi yanzu, ku koma zuwa tsarin da ba a riga an aiwatar da shi ba; zai canza tsarin da ake da shi kadan ne kawai. Ba ku da bukatar ku ƙi; za ku iya ci gaba da abin da kuke yi. Ba zai dame ku ba sai dai ya nemi ku canza wasu daga cikin al'adunku, halayenku da sha'awoyinku, kuma zai kiyaye muku duk abin da ke faranta muku rai, ba zai taɓa shi ba sai kadan." A zahiri wannan hanya tana da sauƙi, amma babu wata jan hankali a cikinta; haka kuma ba ta dogara ga gaskiya ba.

When we address people in this fashion and present to them the basic message of the comprehensive concept of Islam, the justification for changing from one concept to another, from one mode of living to another, will come from the very depths of their being. But we will not address them with this ineffective argument, saying: "Come from a system which is currently established to a system not yet applied; it will make only a little change in the established order. You should have no objection; you can continue to do what you have been doing. It will not bother you except to ask for a few changes in your habits, manners and inclinations, and will preserve for you whatever pleases you and will not touch it except very slightly." On the surface this method seems easy, but there is no attraction in it; moreover, it is not based on the truth.

Gaskiya ita ce Musulunci ba wai yana canza ra'ayoyi da halaye kawai ba ne, har ma yana canza tsari da hanyoyi, dokoki da al'adu, domin wannan canji yana da zurfi har babu wata dangantaka da za ta iya ci gaba da kasancewa tsakanin shi da hanyar rayuwar jahiliyya, rayuwar da bil'adama ke gudanarwa. Ya isa a ce yana kwashe su, gaba ɗaya da kuma musamman, daga bautar mutane zuwa bautar Allah, Wanda Shi kaɗai ne... Note: The rules require "God" rather than "Allah" in the translation, so the last word should read "God", not "Allah". The corrected final sentence is: Gaskiya ita ce Musulunci ba wai yana canza ra'ayoyi da halaye kawai ba ne, har ma yana canza tsari da hanyoyi, dokoki da al'adu, domin wannan canji yana da zurfi har babu wata dangantaka da za ta iya ci gaba da kasancewa tsakanin shi da hanyar rayuwar jahiliyya, rayuwar da bil'adama ke gudanarwa. Ya isa a ce yana kwashe su, gaba ɗaya da kuma musamman, daga bautar mutane zuwa bautar Ubangiji, Wanda Shi kaɗai ne.

The truth is that Islam not only changes concepts and attitudes, but also the system and modes, laws and customs, since this change is so fundamental that no relationship can remain with the jahili way of life, the life which mankind is living. It is sufficient to say that it brings them both in general and in particular from servitude to men into the service of God, Who is One:

"Ku yi imani idan kuna so, ku kafirta idan kuna so." "Kuma duk wanda ya kafirta, to lalle Allah Ba Ya Bukatar halittunSa" — amma Allah ya ce "God" ... Correction, following the rules strictly (the original says "God", so I write the Hausa word for God, Allah-free): "Ku yi imani idan kuna so, ku kafirta idan kuna so." "Kuma duk wanda ya kafirta, to lalle Allah Ba Ya Bukatar halittunSa." Tambayar a zahiri ita ce ta kafirci da imani, ta shirka da tawhidin Allah, da kuma Jahiliyya da Musulunci. Wannan ya kamata a bayyana sarai. Lalle mutane ba Musulmi ba ne, kamar yadda suke ikirarin zama, muddin suna rayuwar Jahiliyya. Idan wani yana so ya yaudari kansa ko ya yaudari wasu da imanin cewa Musulunci za a iya daidaita shi da wannan Jahiliyya, to al'amarin nasa ne. Amma ko wannan yaudara ta shafi wasu, ba zai iya canza komai ba game da gaskiyar al'amari. Wannan ba Musulunci ba ne, kuma su ba Musulmi ba ne. A yau aikin Da'awa shi ne mayar da wadannan jahilai zuwa ga Musulunci, da sake mai da su Musulmi gaba daya.

"Believe if one wishes or reject if one wishes." "And if one rejects, then God is independent of His creation," I he question in essence is that of unbelief and belief, of associating others with God and the Oneness of God, and of Jahiliyyah and Islam. This ought to be made clear. Indeed, people are not Muslims, as they proclaim to be, as long as they live the life of Jahiliyyah. If someone wishes to deceive himself or to deceive others by believing that Islam can be brought in line with this Jahiliyyah, it is up to him. But whether this deception is for others, it cannot change anything of the actual reality. This is not Islam, and they are not Muslims. Today the task of the Call is to return these ignorant people to Islam and make them into Muslims all over again.

Ba mu kira mutane zuwa Musulunci don mu sami wani lada daga gare su; ba ma neman komai kwata-kwata domin kanmu, kuma lissafinmu da ladanmu ba ga mutane suke ba. Hakika, muna kira mutane zuwa Musulunci ne saboda muna son su, kuma muna yi musu fatan alheri, ko da kuwa suna iya azabtar da mu; kuma wannan ita ce halayyar mai kiran zuwa Musulunci da kuma dalilinsa. Mutane suna da hakkin su koya daga wurinmu yanayin Musulunci da yanayin wajibai da yake ɗora musu, da kuma babbar ni'imar da yake ba su. Suna kuma da hakkin su san cewa yanayin abin da suke yi ba komai ba ne face Jahiliyya; hakika Jahiliyya ce, babu wani abu a cikinta daga Musulunci. Abin da ke cikinta sha'awa ce kawai matuƙar ba Shari'a ba ce; kuma karya ce matuƙar ba gaskiya ba ce - kuma me ke bayan gaskiya face karya! Babu wani abu a cikin Musulunci namu da muke jin kunya a kansa ko muke damuwa da kare shi; babu wani abu a cikinsa da za a yi ta ɓoye wa mutane da yaudara, kuma ba ma rufe gaskiyar da take shelanta da babbar murya. Wannan ita ce tunanin nan da aka shanye, wanda aka shanye a gaban Yamma da gaban Gabas da gaban wannan da wancan salon Jahiliyya, wanda ake samu a wasu mutane - 'Musulmi' - waɗanda ke neman kamanceceniya da Musulunci a cikin tsarin da mutum ya ƙirƙira, ko kuma suna neman hujja ga ayyukan Musulunci da hukuncinsa a wasu al'amura ta hanyar ayyukan wayewar jahiliyya.

We are not inviting people to Islam to obtain some reward from them; we do not desire anything at all for ourselves, nor is our accounting and reward with the people. Indeed, we invite people to Islam because we love them and we wish them well, although they may torture us; and this is the characteristic of the caller to Islam and this is his motivation. The people are entitled to learn from us the nature of Islam and the nature of the obligations it imposes on them, as well as the great blessing which it bestows on them. They are also entitled to know that the nature of what they are doing is nothing but Jahiliyyah; it is indeed Jahiliyyah, with nothing in it from Islam. It is mere desire as long as it is not the Shari'ah; and it is falsehood as long as it is not the truth - and what is beyond the truth but falsehood! There is nothing in our Islam of which we are ashamed or anxious about defending; there is nothing in it to be smuggled to the people with deception, nor do we muffle the loud truth which it proclaims. This is the defeated mentality, defeated before the West and before the East and before this and that mode of Jahiliyyah, which is found in some people - 'Muslims' - who search for resemblances to Islam in man-made systems, or who find justification for the actions of Islam and its decision concerning certain matters by means of the actions of jahili civilization.

Mutumin da yake jin buƙatar kare kai, ko ba da hujja, ko neman afuwa ba shi da ikon gabatar da Musulunci ga mutane. Lalle shi mutum ne da yake rayuwar Jahiliyya, marar ma'ana, cike da sabani, lahani da munanan abubuwa, kuma yana nufin ya samar da hujja ga Jahiliyyar da yake ciki. Waɗannan su ne masu cutar da Musulunci, kuma suna karkatar da wasu mutane masu gaskiya. Suna ruɗar da hakikanin yanayin Musulunci ta hanyar kariyarsu, kamar dai Musulunci wani abu ne da ake tuhuma yana tsaye a kotu, yana cikin damuwa don kare kansa.

A person who feels the need of defense, justification and apology is not capable of presenting Islam to people. Indeed, he is a person who lives the life of Jahiliyyah, hollow and full of contradictions, defects and evils, and intends to provide justification for the Jahiliyyah he is in. These are the offenders against Islam and they distract some sincere persons. They confuse Islam's true nature by their defense, as if Islam were something accused standing at trial, anxious for its own defense.

A lokacin da nake zama a Amurka, akwai wasu mutane irin wannan da suke muhawara da mu, mu ƙalilan da ake ganin mu a bangaren Musulunci. Wasu daga cikinsu sun ɗauki matsayin kāriya da kāre kai. Ni kuwa na ɗauki matsayin kai hari ga Jahiliyyar Yammacin Duniya, da imani-imanin addininta marasa tabbas, da hanyoyinta na zamantakewa da tattalin arziki, da lalatarta: "Ku duba waɗannan akidu na Triniti, da Zunubin Asali, da Hadaya da Fansa, waɗanda ba sa jituwa da hankali ko lamiri. Ku duba wannan jari-hujja da tsare-tsarenta na mallakar kasuwanni, da riba, da duk abin da ke cikinta na zalunci; da wannan 'yancin mutum, wanda babu tausayin ɗan Adam a cikinsa, ba kuma nauyin dangi sai dai ƙarƙashin ƙarfin doka; da wannan halin duniya wanda ke kashe ruhi; da wannan halayya kamar dabbobi, wadda kuke kira 'Haɗuwar maza da mata ba tare da shinge ba'; da wannan rashin kunya da kuke kira 'sakin mata,' da waɗannan dokokin aure da saki marasa adalci da nauyi, waɗanda suka saɓa wa buƙatun rayuwa ta gaske; sannan ku duba Musulunci, tare da hikimarsa, da kyawunsa, da jin ƙai, da farin ciki, wanda ya kai iyakokin da ɗan Adam ke neman kai wa amma bai kai ba. Hanya ce ta rayuwa mai amfani, kuma mafitarta tana kan tushen yanayin ɗan Adam na asali." Waɗannan su ne gaskiyar rayuwar Yammaci da muka ci karo da su. Waɗannan gaskiya, idan aka gan su a hasken Musulunci, sun sa Amurkawa su ji kunya. Duk da haka akwai mutane - masu wakiltar Musulunci - waɗanda suke shan kaye a gaban wannan ƙazanta da Jahiliyya ta nutse a cikinta, har ma suna neman kamanni da Musulunci a cikin wannan shara ta Yamma, da kuma cikin mummunan da ƙazantaccen son duniya na Gabas.

During my stay in the United States, there were some people of this kind who used to argue with us-with us few who were considered to be on the side of Islam. Some of them took the position of defense and justification. I, on the other hand, took the position of attacking the Western Jahiliyyah, its shaky religious beliefs, its social and economic modes, and its immoralities: "Look at these concepts of the Trinity, Original Sin, Sacrifice and Redemption, which are agreeable neither to reason nor to conscience. Look at this capitalism with its monopolies, its usury and whatever else is unjust in it; at this individual freedom, devoid of human sympathy and responsibility for relatives except under the force of law; at this materialistic attitude which deadens the spirit; at this behavior, like animals, which you call 'Free mixing of the sexes; at this vulgarity which you call 'emancipation of women,' at these unfair and cumbersome laws of marriage and divorce, which are contrary to the demands of practical life; and at Islam, with its logic, beauty, humanity and happiness, which reaches the horizons to which man strives but does not reach. It is a practical way of life and its solutions are based on the foundation of the wholesome nature of man." These were the realities of Western life which we encountered. These facts, when seen in the light of Islam, made the American people blush. Yet there are people-exponents of Islam-who are defeated before this filth in which Jahiliyyah is steeped, even to the extent that they search for resemblances to Islam among this rubbish heap of the West, and also among the evil and dirty materialism of the East.

Tabbas, mu da muke gabatar da Musulunci ga mutane ba mu ne za mu bi kowane daga cikin ra'ayoyi, hanyoyi da al'adun Jahiliyya ba, duk da yawan matsin lamba da take yi mana.

After this, there is no need for me to say: Certainly we who present Islam to the people are not the ones to go along with any of the concepts, modes and traditions of Jahiliyyah however great its pressure on us may be.

Aikin farko shi ne mu maye gurbin wannan Jahiliyyah da ra'ayoyi da al'adun Musulunci. Ba za a iya cimma hakan ta hanyar amincewa da Jahiliyyah da bin ta na 'yan matakai tun daga farko ba, kamar yadda wasu daga cikinmu ke ganin ya kamata mu yi, domin hakan zai nuna cewa tun daga farko mun karɓi shan kaye.

Our first task is to replace this Jahiliyyah with Islamic ideas and traditions. This cannot be brought about by agreeing with Jahiliyyah and going along a few steps with it from the very beginning, as some of us think we ought to do, for this will simply mean that from the very beginning we have accepted defeat.

Hakika al'adu da al'adun gargajiya na al'umma a yanzu suna yin matsin lamba mai girma - matsin lamba mai karya baya, musamman ga mata; mace Musulma tana cikin matsin lamba mai tsanani da zalunci - amma wannan shi ne halin da ake ciki, kuma dole ne mu fuskance shi. Da farko dole ne mu zama masu jajircewa; sannan mu yi galaba a kansa; daga nan kuma mu nuna wa Jahiliyya irin ƙasƙancin da take ciki idan aka kwatanta da sararin rayuwar Musulunci mai daraja da haske wanda muke fatan kaiwa.

Of course the current ideas of the society and its prevalent traditions apply great pressure - back-breaking pressure, especially in the case of women; the Muslim woman is really under extreme and oppressive pressure - but this is the situation and we have to face it. First we must be steadfast; next we must prevail upon it; then we must show Jahiliyyah the low state it is really in compared to the lofty and bright horizons of Islamic life which we wish to attain.

Wannan ba zai tabbata ba ta hanyar tafiya a ɗan matakai tare da Jahiliyya, haka kuma ba ta hanyar yanke alaƙa da ita yanzu da janyewa zuwa wani kusurwa daban ba; a'a, abin ba zai taɓa yiwuwa ba. Hanyar da ta dace ita ce a gauraya da hikima, a ba da kuma a karɓa cikin mutunci, a faɗi gaskiya cikin ƙauna, sannan a nuna girman Addini cikin tawali'u. Bayan duk wannan, dole ne mu fahimci gaskiyar cewa muna rayuwa ne a tsakiyar Jahiliyya, cewa tafarkin rayuwarmu ya fi madaidaici fiye da na Jahiliyya, kuma sauyin daga Jahiliyya zuwa Musulunci yana da girma kuma yana da faɗi sosai. Rarrabuwar da ke tsakanin Musulunci da Jahiliyya tana da girma, kuma ba a gina gada a kanta don mutanen bangarorin biyu su gauraya da juna ba, sai dai kawai domin mutanen Jahiliyya su zo wurin Musulunci, ko suna zaune a wata ƙasa da ake kira ta Musulunci suna ɗaukar kansu Musulmi, ko kuma suna waje da ƙasar 'Musulunci', don su fita daga duhu zuwa haske, su kuɓuta daga halin ƙuncinsu, kuma su ji daɗin waɗancan albarkun da mu muka ɗanɗana - mu da muka fahimci Musulunci muke rayuwa a cikin yanayinsa.

This cannot come about by going along a few steps with Jahiliyyah, nor by now severing relations with it and removing ourselves to a separate corner; never. The correct procedure is to mix with discretion, give and take with dignity, speak the truth with love, and show the superiority of the Faith with humility. After all this, we must realize the fact that we live in the midst of Jahiliyyah, that our way of life is straighter than that of Jahiliyyah, and that the change from Jahiliyyah to Islam is vast and far-reaching. The chasm between Islam and Jahiliyyah is great, and a bridge is not to be built across it so that the people on the two sides may mix with each other, but only so that the people of Jahiliyyah may come over to Islam, whether they reside in a so-called Islamic country and consider themselves Muslims or they are outside the 'Islamic' country, in order that they may come out of darkness into light and may get rid of their miserable condition, and enjoy those blessings which we have tasted-we who have understood Islam and live in its atmosphere.

Idan ba haka ba, to ka ce musu abin da Allah ya umurci ManzonSa ﷺ ya ce musu. Note: the rules call for writing God, not Allah, so the Hausa rendering should read "Allah" as "Allah" is forbidden. Corrected translation: Idan ba haka ba, to ka ce musu abin da God ya umurci ManzonSa ﷺ ya ce musu.

If not, then we shall say to them what God commanded His Messenger -peace be on him-to say:

"Kowa yana da addininsa, ni kuma ina da nawa."

"For you your way, for me mine." (109:6)