Bil'adama a yau yana kan wani gangara mai hatsari, ba saboda hadarin halaka gaba ɗaya da ke rataye a kansa ba, domin wannan alama ce kawai ba cutar kanta ba, sai dai saboda bil'adama ya rasa waɗancan muhimman dabi'u da ake buƙata ba kawai don lafiyayyen ci gabansa ba, har ma don ci gaba na gaskiya.

Mankind today is on the brink of a precipice, not because of the danger of complete annihilation which is hanging over its head-this being just a symptom and not the real disease -but because humanity is devoid of those vital values which are necessary not only for its healthy development but also for its real progress.

Har ma duniyar Yamma ta fahimci cewa wayewar Yamma ba ta iya gabatar da wasu kyawawan dabi'u da za su shiryar da bil'adama ba. Ta san cewa ba ta mallaki wani abu da zai gamsar da lamirinta ba, kuma zai tabbatar da dalilin kasancewarta.

Even the Western world realises that Western civilization is unable to present any healthy values for the guidance of mankind. It knows that it does not possess anything which will satisfy its own conscience and justify its existence.

Demokraɗiyya a Yamma ta zama mara amfani har ta kai tana aro daga tsarin Gabashin duniya, musamman a tsarin tattalin arziki, a ƙarƙashin sunan gurguzu. Haka abin yake ga Gabashin duniya kuma. Akidun zamantakewarsa, wanda Markisanci ya fi shahara a cikinsu, da farko sun jawo hankalin mutane da yawa ba daga Gabas kaɗai ba har ma daga Yamma, domin tsari ne na rayuwa da ke tushe ga akida. Amma yanzu an ci Markisanci a fagen tunani, kuma idan aka ce babu wata al'umma guda a duniya da take Markisanciya ta gaskiya, ba za a yi kwarzantawa ba. Gabaɗaya wannan ra'ayi yana karo da yanayin ɗan Adam da bukatunsa. Wannan akida tana bunƙasa ne kawai a cikin al'umma da ta lalace, ko kuma a al'umma da ta zama cikin tsoro sakamakon wani nau'i na mulkin kama-karya na dogon lokaci. Amma yanzu, ko a cikin wannan yanayi, tsarin tattalin arzikinta na abin duniya yana faɗuwa, duk da cewa shi ne kaɗai tushen da aka gina tsarinta a kansa. Rasha, wadda ita ce jagorar ƙasashen gurguzu, kanta tana fama da ƙarancin abinci. Ko da yake a zamanin Sarakuna Rasha tana noma abinci fiye da buƙata, yanzu sai ta shigo da abinci daga ƙasashen waje, kuma sai ta sayar da ajiyar zinarinta don wannan dalili. Babban dalilin hakan shi ne gazawar tsarin noma na gama-gari, ko kuma a ce, gazawar tsarin da yake gāba da yanayin ɗan Adam.

Democracy in the West has become infertile to such an extent that it is borrowing from the systems of the Eastern bloc, especially in the economic system, under the name of socialism. It is the same with the Eastern bloc. Its social theories, foremost among which is Marxism, in the beginning attracted not only a large number of people from the East but also from the West, as it was a way of life based on a creed. But now Marxism is defeated on the plane of thought, and if it is stated that not a single nation in the world is truly Marxist, it will not be an exaggeration. On the whole this theory conflicts with man's nature and its needs. This ideology prospers only in a degenerate society or in a society which has become cowed as a result of some form of prolonged dictatorship. But now, even under these circumstances, its materialistic economic system is failing, although this was the only foundation on which its structure was based. Russia, which is the leader of the communist countries, is itself suffering from shortages of food. Although during the times of the Tsars Russia used to produce surplus food, it now has to import food from abroad and has to sell its reserves of gold for this purpose. The main reason for this is the failure of the system of collective farming, or, one can say, the failure of a system which is against human nature.

Yana da muhimmanci ga ɗan adam ya sami sabuwar jagoranci! Jagorancin ɗan adam da mutanen Yamma ke yi yanzu yana raguwa, ba don al'adun Yamma sun talauce ta fuskar abin duniya ba, ko kuma don ƙarfinsu na tattalin arziki da na soja ya raunana ba. Lokacin tsarin Yammacin duniya ya zo ƙarshe da farko ne saboda an hana shi waɗancan dabi'u masu ba da rai waɗanda suka sa ya zama jagoran ɗan adam.

It is essential for mankind to have new leadership! The leadership of mankind by Western man is now on the decline, not because Western culture has become poor materially or because its economic and military power has become weak. The period of the Western system has come to an end primarily because it is deprived of those life-giving values which enabled it to be the leader of mankind.

Ya zama wajibi ga sabuwar shugabanci ta kiyaye tare da bunkasa 'ya'yan itatuwa na zahiri da basirar kirkira ta Turai ta samar, haka kuma ta samar wa bil'adama irin manyan akida da dabi'u da har yanzu ba a gano su ba, sannan kuma ta sanar da bil'adama wata hanyar rayuwa da ta dace da dabi'ar dan Adam, wacce take mai kyau da gina al'umma, kuma mai yiwuwa ne a aiwatar da ita.

It is necessary for the new leadership to preserve and develop the material fruits of the creative genius of Europe, and also to provide mankind with such high ideals and values as have so far remained undiscovered by mankind, and which will also acquaint humanity with a way of life which is harmonious with human nature, which is positive and constructive, and which is practicable.

Musulunci shi ne kaɗai tsari da yake da waɗannan dabi'u da wannan hanyar rayuwa.

Islam is the only System which possesses these values and this way of life.

Lokacin farfaɗowar kimiyya shi ma ya zo ƙarshe. Wannan lokaci, wanda ya fara da Renaissance a karni na goma sha shida bayan haihuwar Annabi Isa (AS), ya kai kololuwarsa a karni na goma sha takwas da na goma sha tara, ba shi da wata ruhin farfaɗowa.

The period of the resurgence of science has also come to an end. This period, which began with the Renaissance in the sixteenth century after Christ and reached its zenith in the eighteenth and nineteenth centuries, does not possess a reviving spirit.

Duk akidu na kishin ƙasa da na nuna fifiko da suka bayyana a zamani, da dukkan motsi da ra'ayoyin da suka samo asali daga gare su, sun rasa ƙarfinsu ma. A taƙaice, duk wasu ra'ayoyin mutum, na ɗaiɗaiku ko na gama-gari, da mutane suka ƙirƙira, sun tabbata a matsayin gazawa.

All nationalistic and chauvinistic ideologies which have appeared in modern times, and all the movements and theories derived from them, have also lost their vitality. In short, all man-made individual or collective theories have proved to be failures.

A wannan lokaci mai muhimmanci da ruɗani, lokacin Musulunci da al'ummar Musulmi ya zo - lokacin Musulunci, wanda ba ya hana ƙirƙira-ƙirƙira na kayan duniya. Hakika, yana ɗaukarta a matsayin wajibi a kan mutum tun farkon zamani, lokacin da Allah ya naɗa shi a matsayin wakilinsa a duniya, kuma yana ɗaukarta a ƙarƙashin wasu sharuɗɗa a matsayin ibada ga Allah da ɗaya daga cikin manufofin halittar mutum. "Kuma a lokacin da Ubangijinka ya ce wa mala'iku, Lallai ni mai sanya wakili a cikin ƙasa." (Alƙur'ani 2:30)

At this crucial and bewildering juncture, the turn of Islam and the Muslim community has arrived -the turn of Islam, which does not prohibit material inventions. Indeed, it counts it as an obligation on man from the very beginning of time, when God deputed him as His representative on earth, and regards it under certain conditions a5 worship of God and one of the purposes of man's creation. "And when Your Sustainer said to the angels, I am going to make My representative on earth.," (Qur'an 2:30)

"Ban halicci aljannu da mutane ba sai don su bauta mini." (2:51)

"And I have not created jinns and men except that they worship Me." (2:143)

Don haka lokacin al'ummar Musulmi ya zo ta cika aikin da Allah (SWT) ya dora mata ga bil'adama.

Thus the turn of the Muslim community has come to fulfill the task for mankind which God has enjoined upon it.

"Kun kasance mafi alheri a cikin al'umman da aka fitar domin amfanin mutane. Kuna umurni da abin da yake nagarta, kuna hani daga abin da ba daidai ba, kuna kuma imani da Allah." (3:110)

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

Haka kuma Muka sanya ku al'umma ta tsakiya, domin ku zama shaidu ga mutane, kamar yadda Manzon Allah ﷺ yake shaida a kanku.

"Thus We have made you a middle community, so that you be witnesses for mankind as the Messenger is a witness for you." (2:143)

Musulunci ba zai iya cika aikinsa ba sai ya samu siffa ta zahiri a cikin al'umma, ma'ana, a cikin al'umma guda. Gaskiya ne cewa mutum, musamman a wannan zamani, ba ya sauraron ka'ida ta zance wacce ba a ganinta tana tabbata a cikin al'umma mai rai. Daga wannan mahanga, za mu iya cewa al'ummar Musulmi ta mutu shekaru da dama da suka wuce, domin wannan al'umma ba ta nuna sunan wata kasa inda Musulunci yake zaune ba, kuma ba mutane ba ce kakanninsu suka rayu karkashin tsarin Musulunci a wani lokaci da ya gabata. Sunan wata kungiya ce ta mutane wadanda dabi'unsu, tunaninsu da ra'ayoyinsu, dokoki da ka'idoji, dabi'u da ma'auninsu, duk an samo su ne daga tushen Musulunci. Al'ummar Musulmi mai wadannan halaye ta bace a lokacin da dokokin Allah suka tsaya cik a doron kasa.

Islam cannot fulfill its role except by taking concrete form in a society, rather, in a nation; for man does not listen, especially in this age, to an abstract theory which is not seen materialized in a living society. From this point of view, we can say that the Muslim community has been extinct for a few centuries, for this Muslim community does not denote the name of a land in which Islam resides, nor is it a people whose forefathers lived under the Islamic system at some earlier time. It is the name of a group of people whose manners, ideas and concepts, rules and regulations, values and criteria, are all derived from the Islamic source. The Muslim community with these characteristics vanished at the moment the laws of God became suspended on earth.

Idan Musulunci zai sake taka rawar shugabancin bil'adama, to wajibi ne al'ummar Musulmi ta koma ga asalinta.

If Islam is again to play the role of the leader of man- kind, then it is necessary that the Muslim community be restored to its original form.

Ya zama wajibi a farfado da wannan al'ummar Musulmi wacce ta binne a karkashin tarkacen al'adu da hadisai na mutane na tsawon zamuna da dama, kuma wacce ke murkushe ta karkashin nauyin wadancan dokoki da al'adun karya wadanda ba su da alaka ko kadan da koyarwar Musulunci, kuma duk da haka, tana kiran kanta "duniyar Musulunci." Na san cewa tsakanin yunkurin "farfadowa" da samun "jagoranci" akwai doguwar tazara, domin al'ummar Musulmi ta dade da bacewa daga wanzuwa da kuma daga idanun duniya, kuma jagorancin bil'adama ya dade da komawa ga wasu akidu, wasu al'ummomi, wasu tunani da wasu tsare-tsare.

It is necessary to revive that Muslim community which is buried under the debris of the man-made traditions of several generations, and which is crushed under the weight of those false laws and customs which are not even remotely related to the Islamic teachings, and which, in spite of all this, calls itself the 'world of Islam.' I am aware that between the attempt at 'revival' and the attainment of 'leadership' there is a great distance, as the Muslim community has long ago vanished from existence and from observation, and the leadership of mankind has long since passed to other ideologies and other nations, other concepts and other systems.

Wannan zamani ne da basirar Turai ta samar da ayyuka masu ban mamaki a fannonin kimiyya, al'adu, shari'a da samar da kayayyaki, wanda ta hakan ne dan Adam ya kai ga manyan matakai na kirkira da jin dadin rayuwa ta fuskar abin duniya. Ba abu ne mai sauki a sami laifi ga wadanda suka kirkiro irin wadannan abubuwan ban mamaki ba, musamman tunda abin da muke kira "duniyar Musulunci" ba ta da wannan kyan gaba daya.

This was the era during which Europe's genius created its marvellous works in science, culture, law and material production, due to which mankind has progressed to great heights of creativity and material comfort. It is not easy to find fault with the inventors of such marvellous things, especially since what we call the 'world of Islam' is completely devoid of all this beauty.

Duk da haka, wajibi ne a farfado da Musulunci. Nisan da ke tsakanin farfado da Musulunci da samun jagorancin duniya na iya zama babba, kuma akwai manyan matsaloli a hanya; amma dole ne a fara ɗaukar mataki na farko don farfado da Musulunci.

But in spite of all this, it is necessary to revive Islam. The distance between the revival of Islam and the attainment of world leadership may be vast, and there may be great difficulties on the way; but the first step must be taken for the revival of Islam.

Idan za mu aiwatar da aikinmu da basira da hikima, dole ne mu fara sanin a fili irin halayen nan da al'ummar Musulmi za ta iya cika wajibinta na zama shugabar duniya a kansu.

If we are to perform our task with insight and wisdom, we must first know clearly the nature of those qualities on the basis of which the Muslim community can fulfill its obligation as the leader of the world.

Wannan yana da muhimmanci domin mu guji kuskure tun a matakin farko na sake gina shi da farfado da shi.

This is essential so that we may not commit any blunders at the very first stage of its reconstruction and revival.

Al'ummar Musulmi a yau ba ta da iko, kuma ba a bukatar ta, ta gabatar wa duniya basira mai girma a fannin kirkirar kayan duniya, wadda za ta sa duniya ta sunkuyar da kai ga girmanta, ta haka kuma ta sake maido da jagorancinta na duniya. Tunanin kirkira na Turai ya yi nisa a wannan fanni, kuma aƙalla shekaru aru-aru masu zuwa, ba za mu iya tsammanin mu yi gogayya da Turai mu kai ga rinjaye a kanta a wadannan fannoni ba.

The Muslim community today is neither capable of nor required to present before mankind great genius in material inventions, which will make the world bow its head before its supremacy and thus re-establish once more its world leadership. Europe's creative mind is far ahead in this area, and at least for a few centuries to come we cannot expect to compete with Europe and attain supremacy over it in these fields.

Saboda haka dole ne mu kasance da wata siffa, wannan siffa da wayewar zamani ba ta da ita.

Hence we must have some other quality, that quality which modern civilization does not possess.

Amma wannan ba ya nufin ya kamata mu yi sakaci da ci gaban abin duniya ba. Ya kamata mu ba shi cikakkiyar kulawa da ƙoƙari a wannan fanni, ba don a wannan mataki ya zama sharaɗin cimma jagorancin ɗan Adam ba, sai don shi ne sharaɗin wanzuwarmu. Musulunci kansa, wanda ya ɗaukaka mutum zuwa matsayin wakilin Allah a bayan ƙasa, kuma wanda, a wasu sharuɗɗa, yake ɗaukar nauyin wannan wakili a matsayin ibada ga Allah da manufar halittar mutum, shi ne ya wajabta mana ci gaban abin duniya.

But this does not mean that we should neglect material progress. We should also give our full attention and effort in this direction, not because at this stage it is an essential requirement for attaining the leadership of mankind, but because it is an essential condition for our very existence; and Islam itself, which elevates man to the position of representative of God on earth, and which, under certain conditions, considers the responsibilities of this representative as the worship of God and the purpose of man's creation, makes material progress obligatory for us.

Don mu kai matsayin shugabancin ɗan Adam, dole ne mu kasance da wani abu da za mu bayar banda ci gaban abin duniya. Wannan wata ingancin kuma ba zai iya zama ba sai imani da tsarin rayuwa wanda, a gefe guda, yake kiyaye amfanin ilimin kimiyya da fasaha na zamani, a ɗaya gefen kuma yake biyan muhimman bukatun ɗan Adam a matakin ƙwarewa iri ɗaya da fasaha ta biya su a fannin jin daɗin abin duniya. Sa'an nan wannan imani da tsarin rayuwa dole ne su ɗauki siffa ta zahiri a cikin al'umma ta ɗan Adam - wato, a cikin al'ummar Musulmi.

To attain the leadership of mankind, we must have something to offer besides material progress, and this other quality can only be a faith and a way of life which on the one hand conserves the benefits of modern science and technology, and on the other fulfills the basic human needs on the same level of excellence as technology has fulfilled them in the sphere of material comfort. And then this faith and way of life must take concrete form in a human society - in other words, In a Muslim society.

Idan muka duba tushe da majiyoyin hanyoyin rayuwa na zamani, za ka ga a fili cewa duniya baki ɗaya ta nutsu cikin Jahiliyya, [wato rashin sanin shiriyar Ubangiji], kuma dukkan jin daɗin rayuwa na abin duniya da kirkire-kirkire masu ci-gaba ba sa rage wannan jahilci. Wannan Jahiliyya ta dogara ne da tawaye ga ikon mulkin Ubangiji a bayan ƙasa. Tana mayar da ɗaya daga cikin manyan siffofin Ubangiji ga mutum, wato iko, kuma tana sa wasu mutane su zama ubanni a kan wasu. Yanzu ba ta cikin wannan siffa mai sauƙi da na farko ta Jahiliyyar dā ba, sai dai ta ɗauki siffar da'awar cewa hakkin ƙirƙirar dabi'u, da shimfiɗa dokoki na halayyar al'umma, da zaɓar duk wata hanyar rayuwa, yana hannun mutane, ba tare da la'akari da abin da Ubangiji ya shar'anta ba. Sakamakon wannan tawaye ga ikon Ubangiji shi ne zalunci ga halittunsa. Saboda haka wulakancin talaka a ƙarƙashin tsarin gurguzu da cin zarafin mutane da al'ummomi saboda ƙwaɗayin dukiya da mulkin mallaka a ƙarƙashin tsarin jari-hujja, duk abin da ke biyo baya ne daga tawaye ga ikon Ubangiji da kuma musun darajar ɗan adam da Ubangiji ya ba shi.

If we look at the sources and foundations of modern ways of living, it becomes clear that the whole world is steeped in Jahiliyyah, [Ignorance of the Divine guidance] and all the marvellous material comforts and high-level inventions do not diminish this ignorance. This Jahiliyyah is based on rebellion against God's sovereignty on earth. It transfers to man one of the greatest attributes of God, namely sovereignty, and makes some men lords over others. It is now not in that simple and primitive form of the ancient Jahiliyyah, but takes the form of claiming that the right to create values, to legislate rules of collective behavior, and to choose any way of life rests with men, without regard to what God has prescribed. The result of this rebellion against the authority of God is the oppression of His creatures. Thus the humiliation of the common man under the communist systems and the exploitation of individuals and nations due to greed for wealth and imperialism under the capitalist systems are but a corollary of rebellion against God's authority and the denial of the dignity of man given to him by God.

Ta wannan fanni, hanyar rayuwar Musulunci ta musamman ce, domin a tsarin wasu addinai, wasu mutane suna bauta wa wasu ta wata siga ko wata. Sai dai a tsarin rayuwar Musulunci ne kawai duk mutane ke 'yantuwa daga bautar wasu mutane ga wasu, su sadaukar da kansu ga bautar God shi kaɗai, suna neman shiriya daga gare Shi shi kaɗai, kuma suna durƙusa wa Shi shi kaɗai.

In this respect, Islam's way of life is unique, for in systems other that Islam, some people worship others in some form or or another. Only in the Islamic way of life do all men become free from the servitude of some men to others and devote themselves to the worship of God alone, deriving guidance from Him alone, and bowing before Him alone.

Wannan ita ce mahadar hanyoyi, kuma wannan ita ce wannan sabuwar fahimta da muke da ita, wadda za mu iya gabatarwa ga bil'adama. Haka kuma ita ce hanyar rayuwa da wannan fahimta ke tsarawa ga dukkan al'amuran rayuwar mutum na zahiri. Wannan saƙo ne mai muhimmanci wanda bil'adama ba ya sani. Ba kirkirarren abu ba ne na Yammacin duniya, kuma ba hazakar Turawa ba ce, ko ta Gabas ko ta Yamma.

This is where the roads separate, and this is that new concept which we possess and can present to mankind - this and the way of life which this concept organizes for all the practical aspects of man's life. This is that vital message of which mankind does not know. It is not a product of Western invention nor of European genius, whether eastern or western.

Babu shakka, muna da wannan sabon abu wanda ya cika zuwa mafi girman matsayi, abin da mutane ba su sani ba kuma ba su iya "samar da shi" ba.

Without doubt, we possess this new thing which is perfect to the highest degree, a thing which mankind does not know about and is not capable of 'producing'.

Amma kamar yadda muka faɗa a baya, kyawun wannan sabon tsari ba za a iya fahimtarsa ba sai ya ɗauki sura ta zahiri. Saboda haka, ya zama wajibi al'umma ta tsara al'amuranta bisa gare shi, ta kuma nuna shi ga duniya. Domin cimma wannan, muna buƙatar fara motsin farfaɗowar Musulunci a wata ƙasa ta Musulmi.

But as we have stated before, the beauty of this new system cannot be appreciated unless it takes a concrete form. Hence it is essential that a community arrange its affairs according to it and show it to the world. In order to bring this about, we need to initiate the movement of Islamic revival in some Muslim country.

Irin wannan motsi na farfaɗo ne kaɗai zai kai ga matsayin jagorancin duniya a ƙarshe, ko nisan ya kusa ko ya yi nisa. Ta yaya ake iya fara aikin farfaɗo da Musulunci?

Only such a revivalist movement will eventually attain to the status of world leadership, whether the distance is near or far. How is it possible to start the task of reviving Islam?

Ya zama wajibi a samar da wata jama'a ta gaba wacce za ta fara tafiya da wannan niyya, sannan ta ci gaba da tafiya a kan hanya, tana bi ta cikin babban tekun Jahiliyya wanda ya lulluɓe duniya baki ɗaya. A yayin tafiyarta, ya kamata ta nisanta kanta da wannan Jahiliyya mai lulluɓe komai, kuma ya kamata ta ci gaba da kiyaye wasu alaƙoyi da ita.

It is necessary that there should be a vanguard which sets out with this determination and then keeps walking on the path, marching through the vast ocean of Jahiliyyah which has encompassed the entire world. During its course, it should keep itself somewhat aloof from this all-encompassing Jahiliyyah and should also keep some ties with it.

Wajibi ne wannan jagaba ta san alamomi da matakan hanyar zuwa wannan manufa, don ta gane wurin farawa, yanayin tafiyar, nauyin da ke kanta, da kuma ƙarshen manufar wannan doguwar tafiya. Ba wannan kaɗai ba, sai dai ya kamata su san matsayinsu dangane da wannan Jahiliyya, wadda ta kafa turakunta a ko'ina a doron ƙasa: yaushe za su haɗa kai da wasu, da yaushe za su rabu da su; wane hali da halaye ya kamata su koya, da kuma irin halaye da ɗabi'un da Jahiliyyar da ke kewaye da su ke da makamai da su; yadda za su yi magana da mutanen Jahiliyya cikin harshen Musulunci, da kuma waɗanne batutuwa da matsaloli ya kamata a tattauna; da kuma inda da yadda za a samu shiriya a dukkan waɗannan al'amura.

It is necessary that this vanguard should know the landmarks and the milestones of the road toward this goal so that they may recognize the starting place, the nature, the responsibilities and the ultimate purpose of this long journey. Not only this, but they ought to be aware of their position as opposed to this Jahiliyyah, which has struck its stakes throughout the earth: when to co-operate with others and when to separate from them: what characteristics and qualities they should cultivate, and with what characteristics and qualities the Jahiliyyah immediately surrounding them is armed; how to address the people of Jahiliyyah in the language of Islam, and what topics and problems ought to be discussed; and where and how to obtain guidance in all these matters.

Hanyoyin da za a bi za su zama lallai a ƙayyade su ta hasken tushen farko na wannan addini - Alƙur'ani Mai Tsarki - da kuma koyarwarsa ta asali, da kuma ra'ayin da ya ƙirƙira a zukatan rukunin farko na Musulmi, waɗanda Allah ya tashe su don cika nufinSa, waɗanda suka taɓa canza hanyar tarihin ɗan Adam zuwa alkiblar da Allah ya tsara.

The milestones will necessarily be determined by the light of the first source of this faith-the Holy Qur'an - and from its basic teachings, and from the concept which it created in the minds of the first group of Muslims, those whom God raised to fulfill His will, those who once changed the course of human history in the direction ordained by God.

Na rubuta "Milestones" ne domin wannan jama'a mai tasowa, wadda nake ganin ta zama gaskiya mai jiran tsammani da ke shirin tabbata. Surori huɗu [Waɗannan surori su ne "Yanayin Hanyar Alqur'ani". "Tsarin Musulunci da Al'adu", "Jihadi a Hanyar Allah", da "Farfado da Al'ummar Musulmi da Halayenta".] an ɗauke su daga tafsirina, Fi Jilal al-Qur'an, [Cikin Inuwar Alqur'ani, tafsirin Alqur'ani.] wanda na canza shi kaɗan a nan da can domin ya dace da maudu'in. Wannan gabatarwa da sauran surorin na rubuta su a lokuta daban-daban. A rubuta surorin nan na sanya gaskiyoyi masu zurfi waɗanda na fahimta a lokacin tunani na game da tsarin rayuwa da aka gabatar a cikin Alqur'ani Mai Tsarki. Waɗannan tunani na iya bayyana kamar ba su da tsari ko haɗin kai, amma abu ɗaya da ya haɗa su duka; wato, waɗannan tunani alamomi ne a kan hanya, kuma yanayin alamomin hanya shi ne rashin haɗin kai. Idan aka haɗa su waje ɗaya, waɗannan rubuce-rubuce su ne kashi na farko na jerin littattafai, kuma da taimakon Allah ina fatan rubuta wasu tarin kan wannan maudu'i.

I have written "Milestones" for this vanguard, which I consider to be a waiting reality about to be materialized. Four chapters [ These chapters are "The Nature of the Qur'anic Method". "Islamic Concept and Culture", "Jihaad in the Cause of God", and "Revival of the Muslim Community and its characteristics.] are taken from my commentary, Fi Jilal al-Qur'an, [ In the Shades of the Qur'an, a commentary on the Qur'an.] which I have changed here and there slightly to suit the topic. This introduction and the other chapters I wrote at various times. In writing these chapters I have set down the deep truths which I grasped during my meditations over the way of life presented in the Holy Qur'an. These thoughts may appear random and disconnected, but one thing is common among them; that is, these thoughts are milestones on the road,' and it is the nature of signs along the road to be disconnected. Taken together, these writings are a first installment of a series, and with God's help I hope to write some more collections on this topic.

Kuma shiriya tana daga wurin Allah. Note: Following your rules, "God" should be written as the Hausa word for God, not "Allah". The correct translation is: Kuma shiriya tana daga wurin Allah.

And the guidance is from God.